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
Holy
Scriptures Study, Week 47 Re’ih; 118.12.15
Torah
Devarim 11:26 – 16:17
“You have choice between a blessing and a curse. You will be
blessed if you obey the commandments of Adonai that I am giving you today.
“You will be cursed if you do not obey the commandments of Adonai, and
stray from the path that I have marked out for you, by worshipping the idols of
other nations.” (v26-28).
“Destroy all the places where the nations you are driving out worship
their idols, whether they are on mountaintops, on the hills, or under flowering
trees.
“You must destroy their altars, flatten their sacred pillars, burn their
Asherah trees, chop down the statues of their idols, and erase their names from
their temples.
“You must not worship Adonai in the same manner as they worship their
idols.” (v2-4).
“You must worship Adonai only at a sanctuary that (Adonai) will choose
from among all your tribes. (Adonai) will choose a sanctuary as a place
to establish (Adonai’s) name. It is there that you shall go to worship
(Adonai).” (v5).
“You must not eat the tithes of your wheat, wine, and oil, or the
first-born of your cattle and flocks, or any pledges that you make, or elevated
gifts in your own settlements.
“These must be eaten only in the sanctuary that Adonai chooses.”
(v17-18).
Rules regarding animal sacrifices are provided.
“You must carefully observe the commandments that I am giving you.
Do not add rules and do not subtract rules. Someday, a prophet or a
dreamer may arise among you, promising to perform miracles and telling you
about the future, and he may say to you, ‘Come, let us worship the idols of
other nations.’ Do not listen to the appeals of that prophet or
dreamer. Adonai is (actually) testing you to know whether you love
(Adonai) with all your heart and all your soul. Follow Adonai and respect
(Adonai), and observe (Adonai’s) commandments; obey (Adonai) and remain
faithful to (Adonai).
“That prophet or dreamer must be put to death because he wanted you to
reject Adonai, (Who) brought you out of Egypt and freed you from the land of
slavery. He was trying to lead you from the path that Adonai commanded
you to follow. You must erase such evil from your midst.” (v1-6).
“You must be the first to kill him, and then the other people must
follow.” (v10).
“This is what you must do when you learn that in one of your cities
Adonai is giving you to live in, some worthless people among you have persuaded
the inhabitants to stray by saying, ‘Let us worship an idol and enjoy a new
experience.’
“You must carefully investigate, and ask many questions, and find out
the facts. If such a hateful thing has (actually) occurred in one of your
cities, you must execute all the inhabitants of the city. Destroy it an
everything in it, and kill all the animals.” (v13-16).
“You are a nation dedicated to Adonai. (Adonai) has set you apart
from every other nation on the face of the earth to be (Adonai’s) own special
treasure.” (v2).
“You must not eat any forbidden foods.” (v3).
The 2nd collection of Kashrut laws are provided.
“Each year you must set aside some of the crops that grow in your
fields. You may eat this second tithe of Adonai in the place that
(Adonai) will choose as (Adonai’s) sanctuary. There you shall eat the
second tithe of your grain, wine, and olive oil, as well as the first-born of
your cattle and flocks. In this way you will forever learn to respect
Adonai.” (v22-23).
“At the end of each three-year period, you must bring out all the tithes
of that year’s crop and store them in your settlements. In this way the
Levites, who do not have a land share of their own, and the foreigners,
orphans, and widows who live in your communities, will have enough food to eat
and be satisfied. If you do this, Adonai will bless you in all your
undertakings.” (v28-29).
“Every seven years, you shall practice the forgiveness of debts.
During the shimttah year, every creditor shall cancel any debt owed to him by
his fellow Israelites.
“You may demand payment from the alien, but you must cancel all monetary
claims against your brethren.” (v1-3).
“If you do this, there will no longer be any poor among you, because
Adonai will make you prosper in the land that you will soon occupy.”
(v4).
“Unfortunately, there will always be poor people in the land. That
is why this commandment insists that you behave generously to your poor and to the
unfortunate Israelites in your land.” (v11).
Rules regarding Pesach, Shavuot, and Sukkot are provided.
--
How do the blessing and the curse that Moshe imparts upon Israelis
compare and contrast with the intrinsic elements of “justice” and rationalisation
within the concept of “Reincarnation” respectively within Hinduism and Buddhism
(particularly as a means for understanding why people experience adverse
conditions within life)? Amidst the blessing and the curse, does an
Israeli’s experience of adversity evidence some previous transgression, perhaps
as is similarly suggested through the concept of Reincarnation (the
transcendence of an individual’s birth being determined by the accumulated net
merit an individual achieves within a “preceding life”)? Amidst the
Buddhist belief of “Becoming,” if it is through the will of an individual to
actually “become,” does this also mean that it is the will of the individual to
suffer; if so, why is that? And if otherwise, is there another
phenomenon that exists beyond the will of the individual that determines the
conditions of suffering, as well as the progression to Nirvana? Is there
any legitimacy within the belief that all beings and life are derived from the
Ultimate Infinity of Adonai (both materially and spiritually), and thus, in
some manner, can be considered as existing as all other beings within the
existence that precedes each individual’s respective temporal life?
Within Judaism, amidst the miscegenation of Israelis throughout the
Diaspora, what is the extent of the relevance within the consideration that the
nature of the “ger” is inevitably changed: that each every Gentile that
exists inextricably exists within at least 1 of at least 3 manners, which
maintains certain familial connectivity that is comparatively absent when the
mitzvoth regarding the “ger” and foreign nations are 1st communicated
by Moshe: 1.) every ger or foreigner may actually be a descendant
of Israel; 2.) every ger or foreigner may actually be the
relative/tribal relation to an Israeli whose ancestry includes such an
additional tribal affiliation; and, 3.) every ger or foreigner may
actually be the relative/tribal relation to another Israeli whose ancestry
includes such an additional tribal affiliation; how do the lessons (and
mitzvoth) regarding Ishmael, Esau (and the Edomites), Laban, the descendants of
Lot, (and perhaps the descendants of Ham and Canaan), and additional relatives
of Israel, guide such a contemporary existence of B’nai Israel?
How does the benefit of having a concentrated location with which to
worship Adonai compare with the effective diminishment of all other locations
in recognising the Divinity of Adonai’s grace throughout the Universe?
How does the “punishment” against idol-worshipping Israelis compare with
the “punishment” of idol-worshipping foreigners? Why does Adonai allow
such idol worship in the “1st place”? Why is it the
responsibility of Israelis to eradicated this?
What is the full nature of the “rights of stewardship” that Levis
maintain? Is the Levi lifestyle to essentially be ascetic or effectively
feudal?
How does the “1 law for the native and the stranger” compare with the
rules regarding debt, interest, slavery, Holidays, and additionally? How
do apparent contrasting teachings regarding the “allevation” of poverty and the
“inevitability” of poverty factor within this? How does the Buddhist
notion of “Dukkha” (suffering) esoterically and temporally factor within this
notion of “poverty”?
What are the basic characteristics/circumstances that distinguish an
“unfortunate” Israeli from a “prosperous” Israeli? What causes
poverty; what causes affluence? Is it genetic ability,
intelligence, the illusion of luck, industriousness, material inheritance,
education, mental fortitude, shrewdness within business and social networking,
and/or additionally? Are there additional factors that establish such
distinctions? And is it necessary to alleviate these factors in order to
appropriately alleviate the outcomes (poverty)? If so, what benefit does
charity actually provide amidst the continuing existence of such precipitating
factors?
--
Bhagavad Gita
Chapter 11
“Out of compassion (You) have taught me the supreme
mystery of the Self. Through (Your)
words my delusion is gone.
“You have explained the origin and end of every
creature, O Lotus-eyed one, and told me of (Your) own supreme, limitless
existence.
“Just as (You) have described (Your) infinite
glory, O Lord, now I long to see it. I
want to see (You) as the supreme ruler of creation.
“O Lord, master of yoga, if (You) think me strong
enough to behold it, show me (Your) Immortal Self.” (v1-4).
“Behold, Arjuna, a million divine forms, with an infinite variety of color and shape.
“Behold, Arjuna, a million divine forms, with an infinite variety of color and shape.
“Behold the (deities) of the natural world, and many
more wonders never revealed before.
“Behold the entire cosmos turning within (My) body,
and the other things you desire to see.
“But these things cannot be seen with your physical
eyes; therefore I give you spiritual
vision to perceive (My) majestic power.”
(v5-8)
“Having spoken these words, Krishna, the master of
yoga, revealed to Arjuna (Brahman’s) most exalted, (Lordly) form.
“(Brahman) appeared with an infinite number of
faces, ornamented by heavenly jewels, displaying unending miracles and the countless
weapons of his power.
“Clothed in celestial garments and covered with
garlands, sweet-smelling with heavenly fragrances, (Brahman) showed (Brahman’s
Self) as the infinite Lord, the source of all wonders, (Whose) face is
everywhere.” (v9-11).
“There, within the body of the God of (deities),
Arjuna saw all the manifold forms of the universe united as one.” (v13).
“O Lord, I see within (Your) body all the (deities)
and every kind of living creature. I see
Brahma, the Creator, seated on a lotus;
I see the ancient sages and the celestial serpents.
“I see infinite mouths and arms, stomachs, and
eyes, and (You) are embodied in every form.
I see (You) everywhere, without beginning, middle, or end. You are the Lord of all creation, and the
cosmos is (Your) body.” (v15-16).
“You are the supreme, changeless Reality, the one
thing to be known. You are the refuge of
all creation, the immortal spirit, the eternal guardian of eternal
(Dharma).” (v18).
Arjuna provides further description of his Divine
vision.
Arjuna utilises the term, “Vishnu,” in addressing
his vision.
“I see all the sons of Dhritarashtra; I see Bhishma, Drona, and Karna; I see our warriors and all the kings who are
here to fight.
“All are rushing into (Your) awful jaws; I see some of them crushed by (Your) teeth.
“As rivers flow into the ocean, all the warriors of
this world are passing into (Your) fiery jaws;
“all creatures rush to their destruction like moths
into a flame.” (v26-29).
“I am time, the destroyer of all; I have come to consume the world. Even without your participation, all the
warriors gathered here will die.
“Therefore arise, Arjuna; conquer your enemies and enjoy the glory of
sovereignty. I have already slain all
these warriors; you will only be (My)
instrument.
“Bhishma, Drona, Jayadratha, Karna, and many others
are already slain. Kill those whom I
have killed. Do not hesitate. Fight in this battle and you will conquer
your enemies.” (v32-34).
“Having heard these words, Arjuna trembled in
fear. With joined palms he bowed before
Krishna and addressed him stammering.”
(v35).
“O Krishna, it is right that the world delights and
rejoices in (Your) praise, that all the saints and sages bow down to (You) and
all evil flees before (You) to the far corners of the universe.
“How could they not worship (You), O Lord? You are the eternal spirit, (Who) existed
before Brahma the Creator and who will never cease to be. Lord of the (deities), (You) are the abode of
the universe. Changeless, (You) are what
is and what is not, and beyond the duality of existence and nonexistence.” (v36-37).
“You are behind me and in front of me; I bow to (You) on every side. Your power is immeasurable. You pervade everything, (You) are everything.” (v39).
Arjuna apologises for previous insults towards Sri
Krishna.
Arjuna provides further praise towards Brahman.
“I rejoice in seeing (You) as (You) have never been
seen before, yet I am filled with fear by this vision of (You) as the abode of
the universe. Please let me see (You)
again as the shining God of (deities).
“Though (You) are the embodiment of all creation,
let me see you again not with a thousand arms but with four, carrying the mace
and discus and wearing a crown.”
(v45-46).
“Arjuna, through (My) grace you have been united
with (Me) and received this vision of (My) radiant, universal form, without
beginning or end, which no one else has ever seen.
“Not by knowledge of the Vedas, nor sacrifice, nor
charity, nor rituals, nor even by severe asceticism has any other mortal seen
what you have seen O heroic Arjuna.
“Do not be troubled; do not fear (My) terrible form. Let your heart be satisfied and your fears
dispelled in looking at (Me) as I was before.”
(v47-49).
“Having spoken these words, the Lord once again
assumed the gentle form of Krishna and consoled his devotee, who had been so
afraid.” (v50).
“Whoever makes (Me) the supreme goal of his work
and acts without selfish attachment, who devotes himself to (Me) completely and
is free from ill will for any creature, enters into (Me).” (v55).
--
Bhagavad Gita
Chapter 11
“Out of compassion (You) have taught me the supreme mystery of the
Self. Through your words my delusion is gone.
“You have explained the origin and end of every creature, O lotus-eyed
one, and told me of (Your) own supreme, limitless existence.
“Just as (You) have described (Your) infinite glory, O Lord, now I long
to see it. I want to see (You) as the supreme ruler of creation.
“O Lord, master of yoga, if (You) think me strong enough to behold it,
show me (Your) immortal Self.” (v1-4).
“Behold, Arjuna, a million (Divine) forms, with an infinite variety of
color and shape.
“Behold the (deities) of the natural world, and many more wonders never
revealed before.
“Behold the entire cosmos turning within (My) body, and the other things
you desire to see.
“But these things cannot be seen with your physical eyes;
therefore I give you spiritual vision to perceive (My) majestic power.”
(v5-8).
“Having spoken these words, Krishna, the master of yoga, revealed to
Arjuna (Brahman’s) most exalted, Lordly, form.
“(Brahman) appeared with an infinite number of faces, ornamented by
heavenly (gems), displaying unending miracles and the countless weapons of
(Adonai’s) power.
“Clothed in celestial garments and covered with garlands, sweet-smelling
with heavenly fragrances, (Brahman) showed (Brahman’s Self) as the infinite
Lord, the source of all wonders, Whose face is everywhere.
“If a thousand suns were to rise in the heavens, at the same time, the
blaze of their light would resemble the splendour of that supreme spirit.
“There, with the body of the God of (deities), Arjuna saw all the
manifold forms of the universe united as one.” (v9-14).
“O Lord, I see within (Your) body all the (deities) and every kind of
living creature. I see Brahma, the Creator, seated on a lotus; I
see the ancient sages and the celestial serpents.
“I see infinite mouths and arms, stomachs and eyes, and (You) are
embodied in every form. I see (You) everywhere, without beginning,
middle, or end. You are the Lord of all creation, and the cosmos is
(Your) body.
“You wear a crown and carry a mace and discus; (Your) radiance is
blinding and immeasurable. I see (You), (Who) are so difficult to behold,
shining like a fiery sun blazing in every direction.
“You are the supreme, changeless Reality, the one thing to be
known. You are the refuge of all creation; the immortal spirit, the
eternal guardian of eternal Dharma.
“You are without beginning, middle, or end; (You) touch everything
with (Your) infinite power. The sun and moon are (Your) eyes, and (Your)
mouth is fire; (Your) radiance warms the cosmos.” (15-19).
“I see all the sons of Dhritarashtra: I see Bhishma, Drona, and
Karna; I see our warriors and all the king who are here to fight.
“All are rushing into (Your) awful jaws; I see some of them
crushed by (Your) teeth.
“As rivers flow into the ocean, all the warriors of this world are
passing into (Your) fiery jaws;
“all creatures rush to their destruction like moths into a flame.”
(v26-30).
“Tell me who (You) are, O Lord of terrible form. I bow before
(You); have mercy! I want to know who (You) are, (You) who existed
before all creation. Your nature and workings confound me.” (v31).
“I am time, the destroyer of all; I have come to consume the
world. Even without your participation, all the warriors gathered here
will die.
“Therefore arise, Arjuna; conquer your enemies and enjoy the glory
of sovereignty. I have already slain all these warriors; you will
only be (My) instrument.” (v32-33).
“Having heard these words, Arjuna trembled in fear. With joined
palms he bowed before Krishna and addressed (Brahman) stammering.” (v35).
“O Krishna, it is right that the world delights and rejoices in (Your)
praise, that all the saints and sages bow down to (You) and all evil flees
before (You) to the far corners of the universe.” (v36).
“You are the first among the (deities), the timeless spirit, the resting
place of all beings. You are the knower and the thing which is
known. You are the final home; with (Your) infinite form (You)
pervade the cosmos.” (v38).
“Sometimes, because (We) were friends, I rashly said, ‘O Krishna!’
‘Say, friend!’—casual, careless remarks.
“Whatever I may have said lightly, whether (We) were playing or resting,
alone or in company, sitting together or eating, if it was disrespectful,
forgive me for it, O Krishna. I did not know the greatness of (Your)
nature, unchanging and imperishable.
“You are the (Creator) of the universe, of the animate and the
inanimate, (You) are the object of all worship, the greatest guru. There
is none to equal (You) in the three worlds. Who can match (Your) power?
“O gracious Lord, I prostrate myself before (You) and ask for (Your)
blessing. As a father forgives his son, or a friend a friend, or a lover
his beloved, so should (You) forgive me.
“I rejoice in seeing (You) as (You) have never been seen before, yet I
am filled with fear by this vision of (You) as the abode of the universe.
Please let me see (You) again as the shining God of (deities).
“Though (You) are the embodiment of all creation, let me see (You) again
not with a thousand arms but with four, carrying the mace and discus and wearing
a crown.” (v41-46).
“Arjuna, through (My) grace you have been united with (Me) and received
this vision of (My) radiant, universal form, without beginning or end, which no
one else has ever seen.
“Not by knowledge of the Vedas, nor sacrifice, nor charity, nor rituals,
nor even by severe asceticism has any other mortal seen what you have seen, O
heroic Arjuna.
“Do not be troubled; do not fear (My) terrible form. Let
your heart be satisfied and your fears dispelled in looking at (Me) as I was
before.” (v47-49).
“Having spoken these words, the Lord once again assumed the gentle form
of Krishna and consoled his devotee, who had been so afraid.” (v50).
--
Discussion Questions From Chapters 11 – 12
How does Arjuna’s vision (presumably of Brahman) compare
with the respective “vision” experiences of Moshe, Jesus, Muhammad, and the
Buddha, as well as Avraham, Yaakov, Yosef, and John the Baptist?
If Arjuna’s vision is other than of Brahman, what
does he actually see? What is the
distinction between the “ordinary” appearance of Sri Krishna, and the “cosmic
vision” that Arjuna experiences?
Perhaps in a similar manner as Sri Krishna
initially addresses Arjuna, does Arjuna’s speech penetrate through the
“persona” of Sri Krishna, and address an intrinsically, and increasingly,
Universal phenomena (of “supreme, limitless existence”; and if so, what is that phenomena?
Intrinsically within the description that Arjuna
provides, does each recipient of the Bhagavad Gita and the communication of
this narrative maintain some similar, esoteric experience and vision of the
Divine?
What are the intrinsic, significant distinctions
within the respective identities and nature of Sri Krishna, Vishnu, and
Brahman? And how does Atman and Purusha
factor within these personas and phenomena?
Does Atman (and/or Purusha) exist within either Sri Krishna or Vishnu?
Amidst the description of Arjuna being a mighty
warrior, there is another instance of Arjuna directly shying away from fighting
against his enemy; is this cowardice on
the part of Arjuna? Similarly, the
commands to fight are interspersed with commands to lead a spiritual life of
wisdom and compassion; how are the
balance of these circumstances and commands to be appropriately understood?
Within Verse 45, Arjuna requests to see the
“normal” appearance of Sri Krishna; what
is this “normal” appearance? Arjuna
refers to this “normal” form of Sri Krishna as, “the shining God of (deities),”
so how does this differ from the actual vision that Arjuna experiences whilst
making this request (wherein Sanjaya refers to this phenomenon similarly as,
“the God of (deities),” within Verse 13)?
Within his apology (in Verses 41 – 44), Arjuna communicates a previous
ignorance about who/what Sri Krishna actually is, yet subsequently, Arjuna asks
to see Sri Krishna in a returned form with 4 arms; does Sri Krishna’s normal appearance have 4
arms, and if so, is this a natural occurrence within Arjuna’s temporal realm? Are there additional sentient beings with 4
arms; are there other human beings with
4 arms; and in what manner does Arjuna
previously perceive Sri Krishna?
Is there any nature of Brahman that exists beyond
the described cosmic vision that Arjuna experiences; is there any nature of Brahman that exists
beyond any possible description; and if
so, how might that nature be described? J
How does Arjuna’s request to see the normal
appearance of Sri Krishna compare with the response of the Israelites after
witnessing Adonai; as well as respective
responses from Moshe, Avraham, Muhammad, Jesus, the Buddha, and additional
Prophets?
How does the teaching of “hazardous and slow”
compare with the teachings of Jesus regarding the travails of following Jesus’s
Gospel? How does this compare with
Moshe’s teaching regarding the mitzvot being within reach, and with the Koranic
teaching of each soul being provided only with a burden that each soul is able
to bear? How does this compare with
similar, respective teachings from additional religions?
--
Discussion Questions From Chapters 11 – 12
Within each religious tradition, there seems to be a fundamental
temporal contradiction that challenges the integrity of each religion’s
pragmatic doctrine: how does Judaism overcome the contradiction of the
“ger” (the stranger); how does Islam overcome the command to follow the
Sunna of Muhammad (PBUH), without actually making the same claims of Prophesy
as Muhammad (PBUH); how does Christianity overcome the command to love as
Jesus does without searching to be killed or expecting someone else to be
killed; how does Buddhism overcome the implicit teaching of “Becoming”
that the Buddha is effectively the manifestation of 1’s own cognition;
and how does Hinduism overcome the tamasic (microcosmic) tendency of the
varnas? Without challenging the profound, esoteric wisdom and the
benevolent pragmatic guidance that respectively and commonly exists within
Judaism, Islam, Christianity, Buddhism, Hinduism, and additional religious
traditions, how do the teachings and practises of any religion manifest the
Universal consciousness of each individual without simultaneously becoming
susceptible to the apparent, intrinsic contradictions (and subsequent
hypocrisies) that exist within this temporal life? Is there any validity
within the notion that the only fundamental distinction between beings is the
respective nature of our energy, and that humans simply tend to congregate with
those who share a similar set of hypocrisies, and effectively judge and condemn
those whose hypocrisies are considerably different? What is the
appropriate level of love, altruism, forgiveness, and self-interest that we are
each to maintain?
Amidst the passage where Sri Krishna states: “Behold the (deities)
of the natural world,” how might this be understood, within an “Avrahamic
context,” as simply seeing the deities as an illusion (seeing the deities as
the deities “Really” (actually) are)? Might this also similarly apply
(within a “Vedic,” samsaric [maya] sense), to all phenomena throughout the
Universe?
What is the nature of the social dynamic that Arjuna is explaining and
invoking within verses 41 – 46?
Amidst the understanding that within Hinduism, there is belief in only 1
Ultimate Reality, Brahman, what are the implications of the different
“denominations” within Hinduism that worship different manifestations (deities,
celestial beings, avatars) of Brahman? What is the nature of the
difference between different “Hindu denominations”? Are there unanimous
or distinct Theological and pragmatic doctrines, narratives, and additional
teachings? What are the distinctions and similarities regarding Theology
and practise? How is social cohesion maintained amidst the
distinctions? How does this compare and contrast with the different
denominations respectively existing within Judaism, Buddhism, Christianity, and
Islam?
What is the rhetorical and esoteric nature of Sri Krishna (through the
English translation) utilising the term, “I and mine” in a comparatively “vain”
manner, describing the selfish pursuits of individuals?
--
Digha Nikaya
Sangiti Suttanta (Part 2: Chapters 5 – 7)
“There are Fivefold Doctrines, friends, which have been perfectly
declared by the Exalted One, who knows, who sees, Arahant, Buddha
supreme. Herein should there be chanting by all in concord, not
wrangling…for the happiness of devas and men. Which are they?” (v1)
“i. Five aggregates, to wit, of material qualities, feeling,
perception, volitional complexes, consciousness.” (v1).
“iv. Five ways of destiny, to wit, purgatory, the animal kingdom,
the (Realm) of the ‘departed’, mankind, the devas.” (v1).
“v. Five forms of meanness, to wit, in hospitality, in
monopolizing a ministering family, in gains acquired, in beauty physical and
moral, in monopolizing learnt (Truth).” (v1).
“vi. Five hindrances, to wit, sensuality, ill-will, sloth and
torpor, excitement and worry, doubt.” (v1).
“ix. Five branches of moral training, to wit, abhorrence of
murder, theft, inchastity, lying, and intemperance in drink.” (v1).
“Five kinds of prosperity, to wit, in kinsfolk, wealth, health,
virtue, and sound opinion. No being, friends, because of any of the
first three kinds, is after death and dissolution reborn to a happy destiny in
a bright world. But this happens because of success in virtue and in
winning sound opinions.” (v1).
16: 5 Factors in spiritual wrestling are: confidence in the
Tathagata; maintenance of strong health; honesty; energy flow
creating surrounding experience of benevolence amidst all those around one’s
self; and, insight regarding the cessation of all phenomena.
“xxv. Five occasions of emancipation. Herein, friends, when
the Master, or a reverend fellow-disciple teaches the (Dharma) to a brother,
according as the teaching is given, the listener comes to know both the matter
of the doctrine, and the text of the doctrine. And gladness springs up in
him, and in him gladdened zest springs up; his mind enraptured, the
faculties become serene; with serenity comes happiness, and of him thus
happy the heart is stayed and firm.” (v1).
“i. Six fields of personal experience, to wit, sight, sound,
smell, taste, touch and mind.” (v2).
25: 6 Occasions of Fraternal Living: 1.) acting
kindly; 2.) speaking kindly; 3.) thinking kindly;
4.) sharing all provision of alms bowl; 5.) maintaining
integrity of ethics; and 6.) transcending sorrow.
“xxii. Six ideas conducing to Nibbana, to wit, the idea of
impermanence, of ill in impermanence, of soullessness in ill, of elimination of
passionlessness, of cessation.” (v2).
“i. Seven treasures, to wit, the treasure of faith, of morals, of
conscientiousness, of discretion, of learning, of self-denial, of
insight.” (v3).
“ii. Seven factors of enlightenment, to wit, the factor of
mindulfness, of study of doctrines, of energy, of zest, of serenity, of
concentration, of equanimity.” (v3).”
“vi. Seven qualities of the (benevolent), to wit, knowledge of the
Dhamma, of the meaning contained in its doctrines, knowledge of self, knowledge
how to be temperate, how to choose and keep time, knowledge of groups of
persons, and of individuals.” (v3).
--
Within this the Sangiti Suttanta, Sariputta communicates different
doctrines of the Buddha according to the distinction of the number of basic
concepts/elements within each respective doctrine; what is the nature of
the logical coherency, comprehensiveness (breadth), relevancy, and conciseness,
within these numerical considerations? Are there any perceivable redundancies
and/or omissions? How do the elements within one numeric doctrine compare
with the elements within another numeric doctrine addressing a similar (or even
the same) consideration/discipline? What benefits exist within
communicating these doctrines within a numerical construct (particularly in
facilitating recollection and concentration upon the most relevant elements
within that consideration)? What do you consider to be some of the most
relevant numeric doctrines that Sariputta describes within our Sangiti Suttanta?
How does the aggregate of your selected numeric doctrines appear: does
this provide a beneficial and comprehensive explanation of the Buddha’s
aggregate doctrine? Does this provide a beneficial and comprehensive
explanation of your personal beliefs? Is there any additional
consideration/doctrine that you have an interest in adding or omitting?
How does the aggregate of the Sangiti Suttanta compare with the respective,
aggregate doctrines of Judaism, Hinduism, Christianity, and Islam?
In providing the previous question, I actually find myself nearly
proselytising the Buddhist Faith towards myself (in considering the proximity
and distance that Buddhism maintains with my personal system of belief and
Faith that I share); the questions seem rather similar to those that a
proselytiser of a tradition may ask; and that precipitates a progressing
question: what is the nature of the power of proselytising within the
Buddhist tradition (to maintain such an influence without having an ‘industrialised’
system of ‘spreading the Faith’? How does the paradigm of ‘leading by
example’ factor within this consideration, and within the respective
methodologies of religious traditions that intentionally and directly
proselytise? How do the proceeding phenomena/characteristics compare
amongst different religious traditions: intellectual vigour and logical
processing of cognitive dilemmas; ethical integrity, particularly within
a cohesive balance between theory and practise; comprehensive, temporal
righteousness; comfort, soundness, revelation regarding the
understanding/explanation of the esoteric (trans-temporal, Heavenly)
experience; treatment towards “the stranger;” inclusion of family
relations within the tradition; socioeconomic balance;
environmental harmony; tranquillity; proficiency in communicating
the Faith through actions, words, and thought; and additionally?
Abstinence from “theft,” and recognising “property” rights are strong
principles shared by many traditions, including particularly within Buddhism,
Judaism, and Islam; however, the many civilisations of humanity are
historically predicated upon accumulating material affluence through war, and
distributing these materials within the respective domestic society; and
indeed, there are religious precepts (particularly within Judaism and Islam)
that guide adherents concerning engaging within such war and distributing the
material gains received through such war; and, it may be arguably
considered that even the alms from which the Buddha eats (and contemporarily,
from which all religious adherents, including myself, of any religion and
tradition, including Hinduism and Christianity, continue to benefit), are
provided (in some direct or indirect manner) through the woeful usurping and
oppression (rape, murder, theft) of others; how may humanity and all
beings throughout the Universe effectively progress towards a system of
cooperation without such transgression (or with extremely minimal
transgressions)? What does such a system of cooperation look like;
and what are some basic, fundamental principles, behaviour, and circumstances
that are necessary in building such a system? Is there any evidence of
such principles, behaviour, and circumstances currently existing? And if
so, where, what, who are these examples, and how can these examples be
cultivated and augmented?
In beginning the “6’s,” Sariputta describes the “5 senses,” and includes
a rendering of what is regularly referred to as the “6th”
sense; although, whereas Sariputta describes this as “mind” (and there
may be an expansive intentionality within this inclusion), the “6th”
sense is often perceived as an “intuitive,” “instinctive” understanding of
otherwise “intangible,” esoteric, spiritual phenomena; and whilst the 6th sense
pertains to such comparatively “obscure,” immeasureable phenomena, the 6th sense
tends to have some form of temporal relevance regarding how an individual’s
temporal existence progresses after such an experience; yet there is the
consideration of a “7thsense” that goes beyond the “6th sense;”
the notion of the “7thsense” is that of Ultimate Truth, much
“further” than any perceivable experience of the “6th sense;”
and that the experience of, proximity with, the “7th sense”
exists in a completely undifferentiated manner, whereby an individual
experiences an increased “ultimacy” of all phenomena that the distinction of
any temporal phenomenon is insignificant; and whilst the experience of,
proximity with, the 7thsense “enhances” an individual’s
understanding of temporal phenomena, and the experience of “pleasure” within
the temporal Realm (as well as the experience of 6th sense),
the experience of, proximity with, the 7th sense also cause
challenges within the temporal Realm and even “hindrances” within the experience
of the 6thsense; is there any coherence and legitimacy within
this assertion? How does this compare with the respective Buddhist and
Hindu teachings regarding equanimity? And what are appropriate practises
of compassion for such an individual to maintain whilst continuing to usurp
from the material Universe as a means of sustaining an individual’s own life,
contributing to the sustenance of the lives of others, and also procreating and
bringing/facilitating new life within this material Universe?
The 7’s appear to be rather positive and affirmative, aggregately;
is this an accurate observance and, if so, what may be some explanations
regarding this?
How might religious adherents of additional traditions (including
Judaism, Hinduism, Christianity, and Islam) perceive and respond to the numeric
doctrines that Sariputta explains? What may be some similarly numeric
doctrines within each of these religious traditions; and how might these
respective religious adherents perceive and respond to any of these numeric
doctrines within any of these religious traditions?
--
Gospels
John 14
“Let not your hearts be troubled; believe in God, believe also in me. In my (Deus’s) house are many rooms; if it were not so, would I have told you that
I go to prepare a place for you? And
when I go and prepare a place for you, I will come again and will take you to
myself, that where I am you may be also.
And you know the way where I am going.”
(v1-4).
“Thomas said to him, ‘(Leader), we do not know
where you are going; how can we know the
way?’ Jesus said to him, ‘I am the way,
and the (Truth), and the life; no one
comes to (Deus), but by me. If you had
known me, you would have known my (Deus) also;
henceforth you know (Deus) and have seen (Deus).” (v4-7).
“Do you not believe that I am in (Deus) and (Deus)
in me?” (v10).
“Truly, (Truly), I say to you, he who believes in
me will also do the works that I do; and
greater works than these will he do, because I go to (Deus).” (v12).
“If you love me, you will keep my
commandments. And I will pray (Deus),
and (Deus) will give you another Counselor, to be with you for ever, even the
Spirit of (Truth), whom the world cannot receive, because it neither sees
(Deus) nor knows (Deus); you know
(Deus), for (Deus) dwells with you, and will be in you.” (v15-17).
“Peace I leave with you; my peace I give to you; not as the world gives do I give to
you.” (v27).
“You heard me say to you, ‘I go away, and I will
come to you.’ If you loved me, you would
have rejoiced, because I go to (Deus);
for (Deus) is greater than I.”
(v28).
--
Gospels
John 14
“Let not your hearts be troubled; believe in God, believe also in
me. In my (Creator’s) house are many rooms; if it were not so,
would I have told you that I go to prepare a place for you? And when I go
and prepare a palce for you, I will come again and will take you to myself,
that where I am you may be also.” (v1-3).
Thomas doubts Jesus’s proclamation.
“Jesus said to him, ‘I am the way, and the (Truth), and the life;
no one comes to the (Creator), but by me.” (v6).
“Truly, (Truly), I say to you, he who believes in me will also do the
works that I do; and greater works than these will he do, because I go to
the (Creator).” (v12).
“These things I have spoken to you, while I am still with you. But
the Counselor, the Holy Spirit, whom the (Creator) will send in my name, he
will teach you all things, and bring to your remembrance all that I have said
to you. Peace I leave with you; my peace I give to you; not
as the world gives do I give to you. Let not your hearts be troubled,
neither let them be afraid.” (v25-27).
--
Discussion Questions From Chapters 14 – 21
What is the nature of the Holy Spirit as Jesus describes this?
What is the nature of the friendship that Jesus describes?
What is the nature and the purpose of the antagonism that Jesus
describes between his disciples and “the world”?
What may exist within the teachings that Jesus abstains from explicitly
sharing with his disciples?
What is the nature of the distinction that Jesus describes between those
who are of Jesus and the rest of the World?
--
Koran
Sura 80: Abasa: He Frowned
Sura 81: Al Takwir: The Folding Up
Sura 82: Al Infitar: The Cleaving
Sura 83: Al Tatfif: Default in Duty
“He frowned and turned away,
“Because the bling man came to him.
“And what would make thee know that he might purify himself,
“Or be mindful, so the Reminder should profit him?
“As for him who considers himself free from need
“To him thou dost attend.
“And no blame is on thee, if he purify himself not.
“And as to him who comes to thee striving hard,
“And he fears—
“To him thou payest no regard.
“Nay, surely it is a Reminder.
“So let him, who will, mind it.
“In honoured books,
“Exalted, purified,
“In the hands of scribes,
“Noble, virtuous.” (v1-16).
“Then let man look at his food—
“How We pour down abundant water,
“Then cleave the earth, cleaving it asunder,
“Then cause the grain to grow therein,
“And grapes and clover,
“And the olive and the palm,
“And thick gardens,
“And fruits and herbage—
“A provision for you and your cattle.
“But when the deafening cry comes,
“The day when a man flees from his brother,
“And his mother and his father,
“And his spouse and his sons.
“Every man of them, that day, will have concern enough to make him
indifferent to others.” (v24-37).
“Faces on that day will be bright.
“Laughing, joyous.
“And faces on that day will have dust on them,
“Darkness covering them.
“Those are the disbelievers, the wicked.” (v38-42).
“When the sun is folded up,
“And when the stars are dust-coloured,
“And when the mountains are made to pass away,
“And when the camels are abandoned,
“And when the wild animals are gathered together,
“And when the cities are made to swell,
“And when men are united,
“And when the one buried alive is asked
“For what sin she was killed,
“And when the books are spread,
“And when the heaven has its covering removed,
“And when hell is kindled,
“And when the Garden is brought nigh—
“Every soul will know what it has prepared.” (v1-14).
“When the heaven is cleft asunder,
“And when the stars become dispersed,
“And when the rivers are made to flow forth,
“And when the graves are laid open—
“Every soul will know what it has sent before and what it has held
back.” (v1-5).
“O man, who beguiles thee from thy Lord, the Gracious?” (v6).
“And what will make thee (Realise) what the day of Judgment is?
“Again, what will make thee (Realise) what the day of Judgment is?
“The day when no soul controls aught for another soul. And the
command on that day is Allah’s.” (v17-19).
“Woe to the cheaters!
“Who, when they take the measure of their dues from men, take it fully,
“And when they measure out to others or weigh out for them, they give less
than is due.
“Do they not think that they will be raised again,
“To a mighty day?—
“The day when men will stand before the Lord of the worlds.”
(v1-6).
“Nay, surely the record of the wicked is in the prison.
“And what will make thee know what the prison is?
“It is a written book.” (v7-9).
“Nay, surely the record of the righteous is in the highest places.
“And what will make thee know what the highest places are?
“It is a written book.” (v18-20).
--
How does the methodology of the naming of each Sura compare with the
methodology of naming each Parashah within the Torah (generally through
utilising the first prominent term within that Parashah)? How does the
style of prose, through which the Koran is communicated, compare with the style
of prose through which the Upanishads and the Bhagavad Gita are communicated?
How does the closing message within Sura Abasa (specifically regarding
the notion of “indifference”) compare to the manner in which that same term is
taught within the Bhagavad Gita? Also, what are some potential
implications/interpretations regarding the admonishment towards those with
darkened faces caused by dust of wickedness?
How does the opening of Sura Al Takwir compare with the description of
Israel removing inhabitants from Eretz Israel? How do Islamic customs
regarding the integrity of every Masjid that is constructed compare with the
traditional Jewish practises regarding the maintenance of Synagogues? How
does this compare with the respective manners, within Islam and Judaism,
regarding the personal responsibility that a member of each community has
towards another member of one’s own community? What does this compare
with the respective teachings, traditions, and practises within Hinduism,
Buddhism, Christianity, and additionally?
Considering the historic practises of recording keeping at the point in
which the Koran is revealed, what is the metaphysical relevance and the
esoteric significance within the description of the “prison” existing as the
“book”?
--
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.
No comments:
Post a Comment