שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
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ૐ.אמן
Holy Scriptures Study, Week 45
Va’etchanan; 118.12.4
Torah
Devarim 3:23 – 7:11
“At
that time I pleaded with Adonai, saying, ‘O Adonai, You have begun to show me
Your greatness and power. Is there any
power in heaven or on earth who can perform deeds and miracles as You do? Please let me cross the (Yordan) River. Let me see the wonderful Promised Land, the
beautiful hills, and the mountains of Lebanon across the (Yordan).’
“But
because of you Adonai was angry at me, and (Adonai) would not listen. Adonai angrily told me, ‘That is enough! Do not speak to Me any more about (My) decision.
“ ‘You
can climb to the top of Mount Pisgah, and look to the west, north, south, and
east. Take a (strong) look, because you
will not cross the (Yordan) River.
“ ‘I
want you to encourage (Yoshua) and make him strong, because he will be the one
to lead the Israelites across the river and he will distribute the land to them
that you will see.’” (v23-28).
“And
now, Israel, if you wish to be successful, listen carefully to the rules and
laws that I am teaching you, so that you will remain alive and occupy the land
that Adonai is giving you. Do not add
other laws or subtract from these commandments.
You must carefully observe all the commandments of Adonai which I am
giving you.” (v1-2).
Moshe
describes the miracles and uniqueness of Israelis.
“When
you raise your eyes to the sky, and see the sun, moon, stars, and other
heavenly bodies, do not bow down to them or worship them. Adonai created these heavenly bodies only to
provide light for the nations of the world.”
(v19).
“After
you have fathered children and grandchildren, and have been settled in the land
for a long time, perhaps you will anger (Adonai) by making a statue of some
image and worshipping an idol and committing a sin in the eyes of Adonai. Let heaven and earth be my witnesses that you
will then quickly disappear from the land that you are crossing the (Yordan) to
occupy. You will not remain there very
long, for you will be totally destroyed.
“Adonai
will scatter you, and you will remain only a handful among the nations to which
Adonai will exile you. There you will
worship (deities) of wood and stone, which cannot see, hear, eat, or
smell. Then you will once again begin to
(search for) Adonai, and you will pursue (Adonai) with all your heart and soul,
and you will, in the end, find (Adonai).
“When
you are in distress because of these calamities that will have happened to you,
then you will finally return to Adonai and obey (Adonai). Adonai is merciful, and (Adonai) will not
abandon you or destroy you; (Adonai)
will not forget the covenant that (Adonai) made with your ancestors.” (v25-29).
“Then
Adonai gave the Ten Commandments for the second time. This is what (Adonai) said:
“I am
Adonai, (Who) brought you ought of Egypt, from the land of slavery.
“You
must not worship any (deities) but Me.
“You
must not make any idol or statue or image of anything in the heaven above, on
the earth below, or in the waters below.
“You
must not bow down to idols and must not worship them. I, Adonai, demand exclusive worship. I will punish the children down to the third
and fourth generations because of the sins of the father.
“But I
will show kindness to those who love Me and observe My commandments. To them I will show love for thousands of
generations.
“You
must not swear falsely by using the name of Adonai. I will not allow the person who uses My name
falsely to go unpunished.
“You
must observe (Shabbat) to keep it holy, just as Adonai has commanded you.
“You
can work on the six weekdays and do all your tasks, but Saturday must be
devoted to Adonai, and you must not do any work.
“This
includes you, your son, your daughter, your male and female servants, your ox,
your donkey, all your other animals, and the foreigner who lives in your
lands. Your male and female servants
must be able to rest just as you do.
Remember that you were once slaves in Egypt, and Adonai liberated you
with a strong hand and a mighty arm.
Therefore Adonai has commanded you to observe (Shabbat).
“You
must honor your father and your mother as Adonai has commanded you. If you do, you will live long and prosper on
the land that Adonai is giving you.
“You
must not commit murder.
“You
must not commit adultery.
“You
must not steal.
“You
must not be a false witness against your neighbour.
“You
must not be envious of your neighbor’s house, his field, his male or female
servants, his ox, his donkey, or anything else that belongs to him.” (v5-18).
“Hear,
O Israel, Adonai is supreme. Adonai is
one. You shall love Adonai with all your
heart, with all your soul, and with all your might. These words which I am commanding you today
must remain on your heart. Teach them to
your children and speak of them when you are at home, when traveling on the
road, when you lie down and when you rise up.
Tie these words as a sign around your hand, and wear them as a symbol in
the center of your forehead. Write them
on parchments attached to the doorposts of your houses and your gates.” (v4-9).
Moshe
describes the destruction of the preceding inhabitant nations of Eretz Israel.
“You
must not intermarry with them. You must
not marry your daughters to their sons, and you must not marry their daughters
to your sons. If you do, they will lead
your children away from worshipping Me and lead them to worship idols. Then Adonai will be angry at you, and you will
quickly be destroyed.
“This
is what you must do to them. Destroy
their altars, smash their sacred pillars, cut down their holy Asherah trees,
and burn their idols.
“You
are a nation dedicated to Adonai. From
among all the nations on the face of the earth, Adonai has chosen you to be
(Adonai’s) special people.
“(Adonai)
chose you not because you were more numerous than the other nations. In fact you were one of the smallest.
“Adonai
chose you because (Adonai) loves you, and because (Adonai) kept the promise
that (Adonai) made to your ancestors.
That is why Adonai brought you out with a mighty hand and rescued you
from slavery, and from the power of (Paraoh), king of Egypt.” (v3-8).
--
Why
does Moshe place so much blame upon Israelis for being unable to cross into
Eretz Israel (and particularly upon the children of the people who commit the
actual transgressions that he references)?
What is
the nature/purpose/productivity of “pleading” with Adonai? Amidst the consideration of Adonai being
omnipotent and omniscient, is such pleading effectively futile, and/or does it
serve the purpose of some form of self-exercise of righteousness and
cultivation of piety within one’s own self?
What does such pleading suggest regarding the a perceived “malleability”
of Adonai (and/or is such “malleability” simply a manifestation of one’s own
ego, as well)?
How
does Moshe’s “prelude” to “the blessing and the curse” compare with the
descriptions of Heaven and hell, within the Koran? How does this perceivable “carrot and stick”
teaching compare with similar teachings within the Christian Gospels (regarding
those who proclaim the Faith), and within the respective teachings of Hinduism
and Buddhism (regarding the distinctions within rebirth)? What benefit/legitimacy exists within such
teachings; and what
detriments/deficiencies exist within such teachings, as well? Is there a tacit, superceding teaching of
benevolence/righteousness that exists within these teachings as well? How does the act, phenomenon, and experience
of forgiveness balance within these teachings (how does one overcome the
“malevolent” Karma (consequences) of one’s previous transgressions to abstain
from perpetually receiving the “stick;”
and how does this appropriately influence the manner in which an
individual is guided to interact with [and provide forgiveness towards]
others)?
Amidst
the prohibition of marry the children of inhabitant nations, what are the
implications regarding the prevalent intermarriage between Jews and additional
tribes during the historic development of the Jewish Diaspora?
Amidst
the consideration of Adonai being omnipotent, how does an individual have the ability
of worshipping anything except Adonai?
And, amidst the consideration of Adonai being “all-pervading” (and/or
“omnipresent”), how can anyone worship anything except Adonai?
--
Bhagavad Gita
Chapter 9
“Because of your faith, I shall tell you the
most profound of secrets: obtaining both
jnana and vijnana, you will be free from all evil.
“This royal knowledge, this royal secret, is the
greatest purifier. Righteous and
imperishable, it is a joy to practice and can be directly experienced.
“But those who have no faith in the supreme law
of life do not find (Me), Arjuna. They
return to the world, passing from death to death.” (v1-3).
“I pervade the entire universe in (My) unmanifested form. All creatures find their existence in (Me),
but I am not limited by them.
“At the end of the eon these creatures return to
unmanifested matter; at the beginning of
the next cycle I send them forth again.
“Controlling (My) prakriti, again and again I
bring forth these myriad forms and subject them to the laws of prakriti.
“None of these actions bind (Me), Arjuna. I am unattached to them, so they do not
disturb (My) nature.” (v7-9)
“The foolish do not look beyond physical
appearances to see (My) true nature as the Lord of all creation.” (v11).
“But truly great souls seek (My) divine
nature. They worship (Me) with a
one-pointed mind, having realized that I am the eternal source of all.” (v13).
“Others follow the path of jnana, spiritual
wisdom. They see that where there is
One, that One is (Me); where there are
many, all are (Me); they see (My) face
everywhere.” (v15).
“I am the ritual and the sacrifice; I am the true medicine and the mantram. I am the offering and the fire which consumes
it, and (That) to (Whom) it is offered.”
(v16).
“I am the goal of life, the Lord and support of
all, the inner witness, the abode of all.
I am the only refuge, the one true friend; I am the beginning, the staying, and the end
of creation; I am the womb and the
eternal seed.” (v18).
“Those who follow the rituals given in the
Vedas, who offer sacrifices and take soma, free themselves from evil and attain
the vast heaven of the (deities), where they enjoy celestial pleasures.
“When they have enjoyed these fully, their merit
is exhausted and they return to this land of death. Thus observing Vedic rituals but caught in an
endless chain of desires, they come and go.”
(v20-21).
“Those who worship (Me) and meditate on (Me)
constantly, without any other thought, I will provide for all their needs.
“Those who worship other (deities) with faith
and devotion also worship (Me), Arjuna, even if they do not observe the usual
forms.
“I am the object of all worship, its enjoyer and
Lord. But those who fail to realize (My)
true nature must be reborn.” (v22-24).
“Whatever I am offered in devotion with a pure
heart—a leaf, a flower, fruit, or water—I partake of that love offering.
“Whatever you do, make it an offering to
(Me)—the food you eat, the sacrifices you make, the help you give, even your
suffering.
“In this way you will be freed from the bondage
of karma, and from its results both pleasant and painful. Then, firm in renunciation and yoga, with
your heart free, you will come to (Me).”
(v26-28).
“I look upon all creatures equally; none are less dear to (Me) and none more dear. But those who worship (Me) with love live in
(Me), and I come to life in them.”
(v29).
“Even a sinner becomes holy when he worships
(Me) alone with firm resolve. Quickly
his soul conforms to dharma and he attains to boundless peace.
“Never forget this, Arjuna: no one who is devoted to (Me) will ever come
to harm.” (v30-31).
“All those who take refuge in (Me), whatever
their birth, race, sex, or caste, will attain the supreme goal; this realization can be attained even by
those whom society scorns.” (v32).
“Fill your mind with (Me); love (Me);
serve (Me); worship (Me)
always. Seeking (Me) in your heart, you
will at last be united with (Me).”
(v34).
--
Bhagavad Gita
Chapter 9
“Because of
your faith, I shall tell you the most profound of secrets: obtaining both
jnana and vijnana, you will be free from all evil.” (v1).
“I pervade
the entire universe in (My) unmanifested form. All creatures find their
existence in (Me), but I am not limited by them.” (v4).
“At the end
of the eon these creatures return to unmanifested matter; at the
beginning of the next cycle I send them forth again.
“Controlling
(My) prakriti, again and again I bring forth these myriad forms and subject
them to the laws of prakriti.
“None of
these actions bind (Me), Arjuna. I am unattached to them, so they do not
disturb (My) nature.” (v7-9).
“The foolish
do not look beyond physical appearances to see (My) (True) nature as the Lord
of all creation.
“The knowledge
of such deluded people is empty; their lives are fraught with disaster
and evil and their work and hopes are all in vain.” (v11-12).
“But (Truly)
great souls (search for) (My) divine nature. They worship (Me) with a
one-pointed mind, having (Realised) that I am the eternal source of all.”
(v13).
“Others
follow the path of jnana, spiritual wisdom. They see that where there is
One, that One is (Me); where there are many, all are (Me); they see
(My) face everywhere.” (v15).
“I am the
ritual and the sacrifice; I am (True) medicine and the mantram. I
am the offering and the fire which consumes it, and (That) to (Whom) it is
offered.” (v16).
“Those who
follow the rituals given in the Vedas, who offer sacrifices and take soma, free
themselves from evil and attain the vast heaven of the (deities), where they
enjoy celestial pleasures.
“When they
have enjoyed these fully, their merit is exhausted and they return to this land
of death. Thus observing Vedic rituals but caught in an endless chain of
desires, they come and go.” (v20-21).
“Those who
worship (Me) and meditate on (Me) constantly, without any other thought, I will
provide for all their needs.” (v22).
“Those who
worship other (deities) with faith and devotion also worship me, Arjuna, even
if they do not observe the usual forms.” (v23).
“I am the
object of all worship, its enjoyer and Lord. But those who fail to
(Realise) (My) (True) nature must be reborn.” (v24).
“Whatever I
am offered in devotion with a pure heart—a leaf, a flower, fruit, or water—I
partake of that love offering.
“Whatever you
do, make it an offering to (Me)—the food you eat, the sacrifices you make, the
help you give, even your suffering.
“In this way
you will be freed from the bondage of karma, and from its results both pleasant
and painful. Then, firm in renunciation and yoga, with your heart free,
you will come to (Me).” (v26-28).
“I look upon
all creatures equally; none are less dear to (Me) and none more
dear. But those who worship (Me) with love live in (Me), and I come to
life in them.” (v29).
“Even a
sinner becomes holy when he worships (Me) alone with firm resolve.
Quickly his soul conforms to (Dharma) and he attains to boundless peace.
“Never forget
this, Arjuna: no one who is devoted to (Me) will ever come to
harm.” (v30-31).
“All those
who take refuge in (Me), whatever their birth, race, sex, or caste, will attain
the supreme goal; this (Realisation) can be attained even by those whom
society scorns.
“Kings and
sages too (search for) this goal with devotion. Therefore, having been
born in this transient and forlorn world, give all your love to (Me).
“Fill your
mind with (Me); love (Me); serve (Me); worship (Me)
always. (Searching for) (Me) in your heart, you will at last be untied
with (Me).” (v32-34).
--
Discussion Questions From Chapters 9 – 10
How does the teaching within Verse 2, regarding
the practice of righteousness, compare with Moshe’s teaching, within Devarim of
the Torah, regarding the proximity and feasibility of the mitzvot that Adonai
commands upon the Israelites?
Within the opening of Chapter 9, on what or
whose behalf is Sri Krishna speaking:
Sri Krishna, Brahman, or another being/phenomenon?
Can the belief within the reincarnation of souls
and the passages through many lives also be understood within a comparatively
“linear” manner of emerging from the infinity of Brahman, experience the
phenomenon of life within this temporal realm, and eventually returning to the
infinity of Brahman; with the temporal
perception of reincarnation simply being an experience of the infinity of
Brahman from which each individual is derived and where each individual
maintains a semblance of the omniscience of Brahman?
Within Verse 23, there is the teaching that even
worship of other deities is actually worship of Brahman; how might this teaching be received, and/or
criticised, within additional religious traditions (particularly Judaism and
Islam), where there is an emphatic belief in monotheism? And how might such criticism be balanced
amidst the belief of Brahman/Adonai/Allah/God being omnipresent and existing
within all phenomena (or might such be dismissed as similarly adverse
pantheism?
What may be some appropriate ways in which to
perceive the manner in which an individual can “live in Brahman,” and through
which “Brahman comes to life” within an individual?
Amidst the teaching within Verse 31, does a
spiritual aspirant maintain any free will, or is the will of the individual
necessarily amalgamated within Dharma, making “free willing” obsolete and
irrelevant? Amidst the notion of all
beings and phenomena conforming to the perceived Omnipotence of Brahman, does
“free will” actually even exist, or is it simply an illusion?
Does Verse 32 teach a doctrine that alleviates
the distinction of castes? How may such
equanimity be appropriately understood?
How do the qualities, described within Verses 4
– 5, compare within the qualities that are specifically designated as,
“feminine”?
--
Discussion
Questions From Chapters 9 – 10
There is the
description of certain individuals experiencing rebirth because of a lack of
spiritual practise (or righteousness); yet there is also the description
of Brahman “looking upon all creatures equally;” how is this apparent
dichotomy reconciled?
What is the
nature of the confluence and synonymity amidst Verses 12, 14, and 37
(referencing the identity of Brahman, Sri Krishna, and Arjuna)? And how
does this appropriately guide the manner in which Arjuna (and any individual)
perceives and interacts within any and all additional individuals and beings?
Amidst
becoming aware of the existence of the Ultimate singularity (perceivably Atman,
or “Spirit” of Brahman) existing within one’s own self, within all others, and
throughout the Universe, what influence does such individual awareness have
amidst the experience (and very existence) of the individual’s ego (and the
manner in which the individual, in some way, is distinct from all other
individuals, beings, and the Universe)?
Amidst the
reference to the letter, “A,” what is the actual letter that is described
within the Sanskrit version of the Bhagavad Gita?
--
Digha Nikaya
Atanatiya Suttanta
“Thus
have I heard:--
“The
Exalted One was once staying near Rajagaha on Vulture’s Peak.
“Now
the Four Kings, having set a guard, a screen, a patrol over the four quarters
with a great army of Yakkhas, of Gandhabbas, of Kumbhandas, went to Vulture’s
Peak when night was far spent, lighting up the whole mountain with their
effulgent beauty. And there they saluted
the Exalted One and sat down at one side.
And of the attendant fairies some saluted only and sat down at one side,
some exchanged greetings and compliments of politeness and courtesy, and took
their seats on one side; some saluted
him with clasped hands, then sat down on one side; some called out their name and family, then
sat down on one side; some sat down in
silence.
“Then
King Vessavana so seated spake thus to the Exalted One:
“
‘(Leader)! There are eminent fairies who
do not believe in the Exalted One, and there are eminent fairies who do. There are also fairies of middle and of
inferior rank who do not believe in him, and there are fairies of middle and of
inferior rank who do. But for the most
part, (leader), fairies do not believe in the Exalted One. Why is this?
“ ‘The
Exalted One teaches a code of abstaining from the taking of life, from theft,
inchastity, lying and intemperance. But
for the most part, (leader), fairies do not abstain from any one of these
things. To them such a code is
distasteful and disagreeable.
“
‘Surely, (leader), there are disciples of the Exalted One who haunt the lonely
and remote recesses of the forest, where noise, where sound there hardly is,
where breezes from the pastures blow, hidden from men, suitable for
meditation. There do eminent fairies
dwell, who have no faith in the word of the Exalted One. That they may find faith, may the Exalted One
learn that Atanata ward-rune whereby both brethren and sister of the (Sangha),
and laymen and laywomen may dwell at ease guarded, protected and scathed?’
“The
Exalted One by his silence gave consent.”
(v1-2).
King
Vessavana recites the ward-rune.
The
ward-rune pays homage to wise sentient beings.
The
ward-rune recognises the East: the Sea,
and the location of the rising of the Sun.
The
ward-rune describes the worship of the inhabitants of the East towards the
Buddha.
The
ward-rune describes the malicious, murderous inhabitants of the South.
The
ward-rune describes the worship of the inhabitants of the South towards the
Buddha.
The
South is described: the Sea, and the
location of the departing of the Sun.
The
ward-rune describes the worship of the inhabitants of the West towards the
Buddha.
The
North is described as the beauteous mountainous region where righteous ascetics
live.
The
ward-rune describes the worship of the inhabitants of the North towards the
Buddha.
The
ward rune is provided for the Sangha to recite and become protected from the
attack of a Yakkha.
“This,
dear Sir, is the ward rune, whereby both brethren and sisters of the (Sangha),
and laymen and laywomen may dwell at ease, guarded, protected and
unscathed.” (v8).
“Now if
any Yakkha whatever, or Gandhabba, Kumbhanda or Naga should approach a brother
or sister of the (Sangha), or a lay-disciple, walking, standing, sitting or
lying, with malevolent intent, then should the molested one incite and cry
aloud and shout to those Yakkhas, the Great Yakkhas, their generals and
commanders, saying: ‘This Yakkha is
seizing me, is assailing me, is hurting, injuring, harming me, and will not let
me go!’”
The
sentient beings depart from the Buddha.
--
Amidst
the description of the eminent sentient beings that either believe or
disbelieve within the Buddha, there emergence the consideration: presuming each respective Prophet is the
temporal “epitome” of that Prophet’s Dharma, why do there exist contemporary
critics and “neigh-sayers” within the contemporary communities of each
Prophet? If the Prophet, by the
Prophet’s own self, is unable to convince 100% of the Prophet’s contemporaries,
does that reveal something about the Prophet, something about the
contemporaries, something about the capacity of religious doctrine to “awaken”
the entire audience, and/or something else?
Do the “neigh-sayers” actually serve a beneficial purpose for
“contextualising” the respective Prophet’s teachings, and perhaps providing the
necessary “friction” through which to demonstrate the benevolence within the
Prophet’s teachings? Is the criticism of
the “neigh-sayers” simply a façade through which to convince, and build the
resolve of, the student of the Dharma?
Are
there any geo-ethnic factors involved within the distinct characterisations
utilised to describe the people respectively towards the East, South,
--
Gospels
John 12
“Six days
before the (Pesach), Jesus came to Bethany, where Lazarus was, whom Jesus had
raised from the dead.
Mary utilises
expensive oil to anoint Jesus; Judas criticises her actions; and
Jesus explains her actions.
“The next day
a great crowd who had come to the feast heard that Jesus was coming to
(Yerushalayim).” (v12).
“The
Pharisees then said to one another, ‘You see that you can do nothing;
look, the world has gone after him.’” (v19).
“Now among
those who went up to worship at the feast were some Greeks. So these came
to Philip, who was from Bethsaida in Galilee, and said to him, ‘Sir, we wish to
see Jesus.’” (v20-21).
Jesus
prepares for his crucifixion.
“Now is my
soul troubled. And what shall I say? ‘(Creator), save me from this
hour? No, for this purpose I have come to this hour. (Creator),
glorify (Thy) name.” (v27-28).
“The crowd
answered him, ‘We have heard from the law that the Christ remains for
ever. How can you say that the Son of man must be lifted up? Who is
this Son of man?’” (v34).
--
Discussion
Questions From Chapters 11 – 13
How does
Jesus’s love for Lazarus compare and contrast with the love that Jesus
proclaims for his biological brothers?
How does
Jesus’s proclamation of being the resurrection connect with his description of
beings existing as Angels within Heaven? How do reincarnation and Nirvana
compare and contrast within these notions of resurrection and Heaven?
What is the nature of the tangible experience (through dreams, meditation, prayer,
imagination, conscious thought, and additionally) of resurrection,
reincarnation, Heaven, and Nirvana? How does the notion of everyone being
derived from Heaven/Nirvana/Deus, and everyone eventually returning to
Heaven/Nirvana/Deus, compare, contrast, and confluence with these respective
notions?
Is death
simply an illusion? How might this be tangibly perceived, understood, and
experienced within this temporal Realm of the Universe? What legitimacy
exists within the notion of all phenomena being an illusion (including all the
words and actions of all other beings around 1’s own self), and that all such
phenomena are simply a challenge for an individual to respond with compassion
and righteousness?
Who are the
“children of God” that are referenced within Verse 52, and what does this mean
to gather the children of God into 1? Might this include bringing
together nations of other religions into a higher practise of singular
humanity/sentient beings? How is such “Universality” strengthened by the
traditional development of Christianity beyond the Children of Israel?
Does such expansion historically establish circumstances whereby the
“proclamation of Faith” is increasingly significant so as to distinguish
between practitioners of Jesus’s perceived doctrine and practitioners of
perceived “other” doctrines? What are some of the challenges with relying
substantially upon the proclamation of Faith as a means of
establishing/perceiving/evidencing allegiance as a community? What are
additional means through which to discern such allegiance?
--
Koran
Sura 74: Al Muddaththir The One Wrapping Himself up
Sura 75: Al Qayimah The Resurrection
Sura 76: Al Insan The Man
“O thou
who wrappest thyself up,
“Arise
and warn,
“And
thy Lord do magnify,
“And
thy garments do purify,
“And
uncleanness do shun,
“And do
no favour (searching for) gain,
“And
for the sake of thy Lord, be patient.
“For
when the trumpet is sounded,
“That
will be—that day—a difficult day,
“For
the disbelievers, anything but easy.
“Leave
Me alone with him whom I created,
“And
gave him vast riches,
“And
sons dwelling in his presence,
“And
made matters easy for him,
“And
yet he desires that I should give more!
“By no
means! Surely he is inimical to Our
messages.” (v1-16).
“Thus
Allah leaves in error whom (Allah) pleases, and guides whom (Allah)
pleases. And none knows the hosts of thy
Lord but (Allah). And this is naught but
a Reminder to mortals.” (v31).
“What
has brought you into hell?
“They
will say: We were not of those who
prayed;
“Nor
did we feed the poor;
“And we
indulged in vain talk with vain talkers;
“And we
called the day of Judgment a lie;
“Till
the inevitable overtook us.” (v42-47).
“Nay, I
swear by the day of Resurrection!
“Nay, I
swear by the self-accusing spirit!
“Does
man think that We shall not gather his bones?
“Yea,
We are Powerful to make complete his whole make.
“Nay,
man desires to go on doing evil in front of him.” (v1-5).
“Man
will that day be informed of what he sent before and what he put off.
“Nay,
man is evidence against himself,
“Though
he put up excuses.
“Move
not thy tongue therewith to make haste with it.
“Surely
on Us rests the collecting of it and the reciting of it.
“So
when We recite it, follow its recitation.
“Again
on Us rests the explaining of it.
“Nay ,
but you love the present life,
“And
neglect the Hereafter.” (v13-21).
“Surely
there came over man a time when he was nothing that could be mentioned.
“Surely
We have created man from sperm mixed with ovum, to try him, so We have made him
hearing, seeing.
“We
have (Truly) shown him the way; he may
be thankful or unthankful.
“Surely
We have prepared for the disbelievers chains and shackles and a burning Fire.
“The
righteous (Truly) drink of a cup tempered with camphor—
“A
fountain from which the servants of Allah drink, making it flow in abundance.
“They
fulfil vows and fear a day, the evil of which is widespread.
“And
they give food, out of love for (Allah), to the poor and the orphan and the
captive.
“We
feed you, for Allah’s pleasure only—We desire from you neither reward nor
thanks.” (v1-9).
--
Within
the opening of Sura Al Muddaththir, there is the description of the illusion of
material riches and wealth; and there is
the teaching to abstain from being enveloped or impressed within the perceived
wealth of another man; amidst this
teaching there is the consideration of all the experiences of all beings being
an intentional illusion to prompt a reaction from an individual; that each of us are unable to effectively
discern the actual experience of pain or pleasure within another being; that the most profound suffering may be
experienced by one who appears to be abundant with pleasures, and the most
profound pleasures may be experienced by one who appears to be plagued with
horrendous suffering; and that amidst
this illusion, we are compelled by our inclination of empathy, and we are
guided to address the perceived experience of suffering within all beings; is there any legitimacy within this
consideration?
--
May
Love, Peace, And Blessings Of The Highest Authority We Respectively Recognise,
Known By Many Names, Including God, El Shaddai, Eloheinu, Elohim, Adonai,
Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Deus, Dios, Dominus,
Jah, Jehovah, Allah, Ahura Mazda, Vaya Guru, The Divine, Infinity, Logic, Wakan
Tanka, And Additionally Be Upon The Rishis, Moshe, The Buddha, Jesus, Muhammad,
Baha’u’llah, Guru Nanak, Zarathustra, Avraham, Yitzak, Yaakov, Confucius, Lao
Tzu, Socrates, Plato, Aristotle, Black Elk, Martin Luther, Gandhi, Bob Marley,
The Respective Indigenous Of Taínoterranea, Asia, Europe, Mediterranea, Africa,
The Earth, Galaxy, Universe, Our Families, Friends, And The Universe. Om.
Shanti. Shanti. Shantihi.
Amen.
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
...
ૐ.אמן
Shalom(Hebrew).Namaste(Sanskrit).Samadhi(Thai/Pali).Pax(Latin).Salaam(Arabic).Peace(English).
SatNam(Punjabi).Solh(Persian).Kwey(Algonquin).Amani(Swahili).Udo(Ibo).Barish(Turkish).Erieni(Greek).Pache(Italiano).Paz(Espanol).Paix(Francais).
Fred(Scandinavian).Frieden(Deutsch).Siochana(Irish).Mir(Russian).Amin(Urdu).Heping(Mandarin).Heiwa(Japanese).Pyeonghwa(Korean).
Ingatka(Tagolog).Wominjeka(Wurundjeri).Aloha(Hawai’ian).Peace(Common
Symbol).Peace(Common Sign).Peace(American Sign).Peace(American Braille).
Om. Amen.
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