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 48 Shoftim; 118.12.19
Torah
Devarim 16:18 – 21:9
“Appoint judges and officials for your tribes in the towns that Adonai
has given you, and make sure that they judge the people fairly.” (v18).
“Do not distort justice and do not give special consideration to
anyone. You must not take bribes, because bribery blinds the wise and
ruins the words of the righteous. Only pursue justice and honesty, so
that you may live and occupy the land that Adonai is giving you.”
(v19-20).
“You must not sacrifice to Adonai any ox, sheep, or goat that has a
serious defect, because Adonai considers this an insult.” (v1).
“If you discover a man or a woman in one of your communities doing evil,
dishonouring Adonai’s covenant by bowing down to the sun, the moon, or other
heavenly bodies whose worship I have strictly prohibited, when you learn about
it, you must listen and carefully question the witnesses. If the
accusation is (True), and this revolting practice has taken place in Israel,
then you must take the man or the woman who did the wicked act out to the gates
of the town, and you shall stone the man or the woman to death. The
accused must be put to death only by the testimony of two or three witnesses.
“The witnesses shall be the ones to throw the first stones, and only
then shall the other people continue the stoning. In this way you will
eliminate evil from your midst.” (v2-7).
“When you have conquered the land that Adonai is giving you, and you
have occupied it and settled down, you will start to think, ‘We must appoint a
king, just like the other nations around us.’ Then you must appoint the
king whom Adonai will choose. You must appoint an Israelite as your
king. DO not appoint a foreigner who is not one of your brethren.
“The king must not build up great herds of horses for himself and send
buyers to Egypt to purchase more horses. Adonai has warned you that you
must never again return to Egypt.
“The king must not marry many wives, for they will divert his attention
from his governmental duties. The king must not spend his time
accumulating silver and gold. When the king is chosen for the royal
throne, he must have a copy of the Torah scroll written for him by the
Levitical priests. This scroll must always be in his possession, and he
must read from it every day of his life. By doing so he will learn to
respect Adonai and faithfully observe every commandment in the Torah. He
will not feel that he is better than everyone else, and it will prevent him
from turning away to the right or to the left. In this way he and his
descendants will have a long and successful reign on the throne.”
(v14-20).
“The Levitical preists and the entire tribe of Levi will not own any
property in the land of Israel. Therefore they shall live only from
Adonai’s offerings and gifts.” (v1)
“You must also give the priests the first fruits of your grain, wine,
and oil and the first wool from the shearing of your sheep.” (v4).
Adverse religious practises of other tribes are forbidden for Israelis
to practise.
“Instead Adonai will choose one of you from among your brethren to be a prophet
like me, and you must listen to him.” (v15).
“When a prophet speaks in Adonai’s name, and what he says does not
happen or come (True), then the message was not spoken by Adonai. The
prophet was a fake; do not believe his phony prophecies. You must
not allow yourself to be impressed by a false prophet.” (v22).
The 3 refuge cities are commanded.
The difference between an unintentional homicide and a murder is
illustrated.
“One witness is not enough to convict a person for a crime that he may
have committed. Guilt must be established by the testimony of at least
two or three witnesses.
“If a false witness testifies against someone, both the accused and the
accuser must appear before the priests and judges who are involved in the
case. The judges shall carefully question both of them, and if the
accuser is found to have lied, he must receive the same punishment as was
intended for the accused. This is how you must remove such evil from your
midst. In this way other people will learn and will be afraid and will
never again commit such a crime. You must have no pity for crimes of this
kind. You must take a life for a life, a tooth for a tooth, a hand for a
hand, and a foot for a foot.” (v15-21).
“Before you approach the battlefield, the priest will speak to the
soldiers.
“He will say, ‘Soldiers of Israel, today you are about to do battle
against your enemies. Do not be fearful, do not be afraid, do not panic,
and do not run away from the enemy. Adonai is the One who is going into
battle with you. (Adonai) will fight with you against your enemies, and
(Adonai) will make you victorious.’
“Then the tribal leaders shall speak to the troops and say, ‘Has any man
among you just built a new house and not yet moved into it? You can
return home, because you may die in battle and then another man will live in
it.
“ ‘Are there any soldiers among you who have just planted a vineyard and
have not tasted the first grapes? You can go home, because you may die in
battle and someone else will enjoy your grapes.
“ ‘Is there any soldier among you who is engaged to be married?
You may go home and get married, because it is not right for you to die in
battle and for someone else to marry her.’
“The leaders shall then continue speaking to the soldiers and say, ‘Is
there any man among you who is fearful and afraid? You must go home,
because your cowardice will demoralize the other troops.’ When the
leaders have finished speaking to the soldiers, they will appoint experienced
battle commanders to lead the troops.”
“When you attack a city, you must first propose a peaceful
settlement. If the city surrenders peacefully and opens its gates to you,
then all the people inside shall become your subjects and serve you as
laborers.” (v10-11).
“However, if they refuse your peace offer and decide to resist, you
shall besiege the city. When Adonai hands it over to you, kill all the
males. However, you may keep the women, children, animals, and all the
(treasures) of the city. You may use all the plunder from your enemies for
yourself.
“That is what you must do to the cities that are very far away from you
and do not belong to the nations in the area.” (v12-14).
“You must not allow anyone to remain alive in the cities of the nations
that Adonai is giving you as your possession.” (v16).
Sacrifice of a female calf is proscribed amidst the occurrence of an
unsolved homicide.
--
Within Parashah Shoftim, there are a number of different forms of
governance explicitly and implicitly communicated, including a magistrate
oligarchy, monarchy, democracy, and Theocracy; what is the intended
system of governance for Israelis? How does the phenomenon of Prophethood
factor within this intended system of governance? And how does this
compare and contrast with the respective systems of governance within Hinduism
and Islam? What are the respective systems of governance within Buddhism
and Christianity (both practised and decreed), and how does this compare and
contrast, as well?
Amidst the prohibition of property for Levis, what is the intended
economic system for Levis; and what is the intended economic system for
all Israelis? How does the ownership prohibition for Levis compare with
the asceticism respectively practised by the Buddha, Jesus, and Hindu
Sadhus? How does this compare with conventional economic systems
(historic and contemporary) respectively, and collectively, amongst Judaism,
Hinduism, Buddhism, Christianity, and Islam?
The symmetry of imposes the intended punishment towards a falsely
accused person back upon the person who make the false accusation seems
logical; however, how is the person deemed to be a “false witness” (does
this require at least 2 or 3 witnesses)? Also, it seems that when an
individual endeavours to engage within false witnessing, that individual
becomes susceptible to the betrayal of any additional false witnesses that
collude with that individual, and thus to the punishment involved; how do
these 2 principles (of 2 or 3 witnesses, and of “reverse punishment upon the
false accuser”) effectively prevent such collusion?
How do exemptions for battle compare with historic and contemporary
circumstances whereby the soldiers of armies are very much within the army
simply to acquire a house, vineyard, and wife, yet are unafraid of going into
battle?
Regarding the commands of offering foreign nations the exclusive “Peace
terms” of becoming enslaved to Israelis, killing all the men and enslaving all
the women and children and treasures (amidst the “Peace terms” being refused),
and completely annihilating all the previous inhabitants of Eretz Israel
(including the women and children); how do these commands balance the
extensive mitzvot of righteousness amongst B’nai Israel? How are such
terms of war actually any different from any other colonial or imperial
civilisation?
--
Bhagavad Gita
Chapter 12
“Of those steadfast devotees who love you and those
who seek you as the eternal formless Reality, who are the more established in
yoga?” (v1).
“Those who set their hearts on (Me) and worship
(Me) with unfailing devotion and faith are more established in yoga.
“As for those who seek the transcendental Reality,
without name, without form, contemplating the Unmanifested, beyond the reach of
thought and of feeling,
“with their senses subdued and mind serene and
striving for the good of all beings, they too will verily come unto (Me).” (v2-4).
“Yet hazardous and slow is the path to the
Unrevealed, difficult for physical man to tread.” (v5).
“But they for whom I am the supreme goal, who do
all work renouncing self for (Me) and meditate on (Me) with single-hearted
devotion,
“these I will rescue from the fragment’s cycle of
birth and death, for their consciousness has entered into (Me).” (v6-7).
“Still you mind in (Me), still your intellect in
(Me), and without doubt you will be untied with (Me) forever.
“If you cannot still your mind in (Me), learn to do
so through the regular practice of meditation.
“If you lack the will for such self-discipline,
engage yourself in (My) work, for selfless service can lead you at last to
complete fulfilment.
“If you are unable to do even this, surrender
yourself to (Me), disciplining yourself and renouncing the results of all your
actions.” (v8-11).
“Better indeed is knowledge than mechanical
practice. Better than knowledge is
meditation. But better still is
surrender of attachment to results, because there follows immediate
peace.” (v12).
“That one I love who is incapable of ill will, who
is friendly and compassionate. Living
beyond the reach of I and mine and of pleasure and pain,
“patient, contented, self-controlled, firm in
faith, with all his heart and all his mind given to (Me)—with such a one I am
in love.” (v13-14).
“Not agitating the world or by it agitated, he
stands above the sway of elation, competition, and fear: he is (My) beloved.
“He is detached, pure, efficient, impartial, never
anxious, selfless in all his undertakings;
he is (My) devotee, very dear to (Me).
“He is dear to (Me) who runs not after the pleasant
or away from the painful, grieves not, lusts not, but lets things come and go
as they happen.
“That devotee who looks upon friend and foe with
equal regard, who is not buoyed up by praise nor cast down by blame, alike in
heat and cold, pleasure and pain, free from selfish attachments,
“the same in honor and dishonour, quiet, ever full,
in harmony everywhere, firm in faith—such a one is dear to (Me).
“Those who meditate upon this immortal (Dharma) as
I have declared it, full of faith and seeking (Me) as life’s supreme goal, are
(Truly) (My) devotees, and (My) love for them is very great.” (v15-20).
--
Bhagavad Gita
Chapter 12
“Of those steadfast devotees who love (You) and those who (search for)
(You) as the eternal formless Reality, who are the more established in
yoga?” (v1).
“Those who set their hearts on (Me) and worship (Me) with unfailing
devotion and faith are more established in yoga.” (v2).
“As for those who (search for) the transcendental Reality, without name,
without form, contemplating the Unmanifested, beyond the reach of thought and
of feeling,
“with their senses subdued and mind serene and striving for the
(benefit) of all beings, they too will verily come unto (Me).” (v3-4).
“Yet hazardous and slow is the path to the Unrevealed, difficult for
physical man to tread.
“But they for whom I am the supreme goal, who do all work renouncing
self for (Me) and meditate on (Me) with single-hearted devotion,
“these I will swiftly rescue from the fragment’s cycle of birth and
death, for their consciousness has entered into (Me).” (v5-7).
“Still your mind in (Me), still your intellect in (Me), and without
doubt you will be united with (Me) forever.
“If you cannot still your mind in (Me), learn to do so through the
regular practice of meditation.
“If you lack the will for such self-discipline, engage yourself in (My)
work, for selfless service can lead you at last to complete fulfilment.
“If you are unable to do even this, surrender yourself to (Me),
disciplining yourself and renouncing the results of all your actions.”
(v8-11).
“Better indeed is knowledge than mechanical practice. Better than
knowledge is meditation. But better still is surrender of attachment to
results, because there follows immediate peace.” (v12).
“That one I love who is incapable of ill will, who is friendly and
compassionate. Living beyond the reach of I and mine and of pleasure and
pain,
“patient, contented, self-controlled, firm in faith, with all his heart
and all his mind given to (Me)—with such a one I am in love.
“Not agitating the world or by it agitated, he stands above the sway of
elation, competition, and fear: he is (My) beloved.
“He is detached, pure, efficient, impartial, never anxious, selfless in
all his undertakings; he is my devotee, very dear to (Me).”
(v13-16).
“He is detached, pure, efficient, impartial, never anxious, selfless in
all his undertakings; he is (My) devotee, very dear to (Me).
“He is dear to (Me) who runs not after the pleasant or away from the
painful, grieves not, lusts not, but lets things come and go as they happen.
“That devotee who looks upon friend and foe with equal regard, who is
not buoyed up by praise nor cast down by blame, alike in heat and cold,
pleasure and pain, free from selfish attachments,
“the same in honor and dishonour, quiet, ever full, in harmony
everywhere, firm in faith—such a one is dear to (Me).” (v17-19).
“Those who meditate upon this immortal (Dharma) as I have declared (It),
full of faith and (searching for) (Me) as life’s supreme goal, are (Truly) (My)
devotees, and (My) love for them is very great.” (v20).
--
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 3: Chapters 8 – 10)
“There are ‘Eights in the Doctrine,’ friends, set forth… Which are
they?
“ii. Eight right factors of character and conduct, to wit, right
views, right intentions, (right speech, right action, right livelihood, right
effort, right mindfulness, right concentration).” (v1).
3.) 8 types of persons worthy of offerings: 1.) 1 who
attains the “First Path;” and 2.) 1 who is working towards
this; 3.) a once-returner; and, 4.) 1 who works towards
this; 5.) a “never-returner;” and, 6.) 1 who works
towards this; 7.) an Arahant; and, 8.) 1 who works
towards this.
4.) 8 types of slackness: 1.) thoughts of fatiguing
work lead to sleep; 2.) after beginning work, fatigue leading to
sleep; 3.) thoughts of a fatiguing journey lead to sleep;
4.) after beginning a journey, fatigue leading to sleep; 5.)
performing unfruitful alms that lead to sleep; 6.) performing
unfruitful alms that lead to sleep (similar as to 5.); 7.)
experiencing ailment that leads to fatigue; 8.) experiencing
healing and subsequent fatigue.
5.) 8 bases for “setting afoot an undertaking.”
“vi. Eight bases of giving gifts:--One gives 1.) because an
object of hospitality has approached; 2.) from fear;
3.) because ‘he gave to me’; 4.) because ‘he will give to
me’; 5.) because one thinks ‘giving is blessed’; 6.)
because one thinks ‘I cook; these do not cook; it is not fit that I who
cook should give nothing to those who do not cook’; 7.) because one
thinks: ‘from the giving of this gift by me an excellent report will
spread abroad’; 8.) because one wishes to adorn and equip one’s
heart.” (v1).
7.) There are 8 rebirths due to giving gifts.
“viii. Eight assemblies, to wit, those of nobles, Brahmins,
householders, religious orders, four-king devas, Three-and-Thirty devas, Mara
devas and Brahma devas.” (v1).
9.) There are 8 matters of Worldly concern.
10.) There are 8 positions of mastery.
11.) There are 8 deliverances.
“There are Nines in the Doctrine, friends, which have been perfectly set
forth by the Exalted One who knows, who sees. Herein should there be
chanting in concord by all, not wrangling…for the happiness of devas and
men. Which are they?” (v2).
1.) There are 9 bases of quarrelling.
“Nine suppressions of quarrelling, thus:--quarrelling is suppressed by
the thought: ‘He has done, is doing, will do me an injury, or one I love
an injury, or he has bestowed, is bestowing, will bestow a benefit on one I
dislike, (True).’ But what gain would there be to either of us if I
quarrelled about it?” (v2).
3.) There are 9 spheres inhabited by beings.
4.) There are 9 “untimely, unseasonable” intervals for life in a
religious order.
“v. Nine successional states, to wit, the Four Jhanas of
Rupa-world consciousness, the Four Jhanas of Arupa-world consciousness, and
complete trance.” (v2).
6.) There are 9 successional cessations.
“There are Tens in the Doctrine, friends, which have been perfectly set
forth by the Exalted One who knows, who sees. Here should there be
chanting by all in concord, not wrangling…for the happiness of devas and
men. Which are the tens?” (v3).
1.) There are 10 doctrines conferring protection: 1.)
living a self-controlled life; 2.) learning and retaining
wisdom; 3.) being a benevolent friend;
“4.) He is affable, endowed with gentleness and humility; he
is patient and receives admonition with deference.” (v3).
(continuing…): 5.) accepting duties to be completed;
6.) loving the Dharma; 7.) being content with only
necessities; 8.) striving for improvement; 9.) being
mindful;
“10.) Furthermore, friends, he is intelligent, endowed with
insight into the rise and passing away of things, insight which is of that
Ariyan penetration which leads to the complete destruction of pain.”
(v3).
There are additional “doctrines of 10”: objects for self-hypnosis;
bad channels of action; and, benevolent channels of action.
“v. Ten Ariyan methods of living. Herein, friends, a brother
has got rid of five factors, is possessed of six factors, has set the one
guard, carries out the four bases of observance, has put away sectarian
opinions, has utterly given up quests, is candid in his thoughts, has calmed
the restlessness of his body, and is well emancipated in heart and
intellect.” (v3).
6.) There are 10 qualities belonging to the adept.
“Now when the Exalted One had arisen he addressed the venerable
Sariputta, saying: ‘Excellent, Sariputta, excellent! Excellently,
Sariputta, have you uttered the scheme of chanting together for the brethren.’
“These things were spoken by the venerable Sariputta. The Master
signified his assent. The brethren were pleased and delighted with the
venerable Sariputta’s discourse.” (v4).
--
What is the intentional/intrinsic nature of numerology within Buddhism,
specifically as it pertains to the doctrines of numerology within the Sangiti
Sutta, as well as the basic precepts of the Buddhist Dharma, such as the 4-Fold
Noble Truth, and the 8-Fold Noble Path? How does this compare with
similar numerological practises within Judaism and additional religious traditions?
How does the Buddhist practise of asceticism and the walking for alms
compare with the economic construct and religious responsibilities that are
communicated for Levis amongst the tribes of Israel? What are some direct
and esoteric similarities and differences between these respective systems of
economics and religious leadership? What lessons regarding a balance
amidst these experiences (economics and religion) are appropriately gleaned
from these teachings and traditions? What evidence of egalitarianism (or
the intention thereof) may be found within these teachings and traditions, and
how might such egalitarianism (of economic cooperation and religious life) be
increasingly and appropriately implemented and maintained amidst contemporary
practises of both, and beyond contemporary practises of both?
Who is Sariputta?
--
Gospels
John 15
“By this my (Deus) is glorified, that you bear much
fruit, and so prove to be my disciples.
As (Deus) has loved me, so have I loved you; abide in my love.” (v8-9).
“This is my commandment, that you love one another
as I have loved you. Greater love has no
man than this, that a man lay down his life for his friends. You are my friends if you do what I command
you. No longer do I call you servants,
for the servant does not know what his master is doing; but I have called you friends, for all that I
have heard from my (Deus) I have made known to you.” (v12-15).
“If you were of the world, the world would love its
own; but because you are not of the
world, but I chose you out of the world, therefore the world hates you.” (v19).
--
Gospels
John 15
“I am the (True) vine, and my (Creator) is the vinedresser. Every
branch of mine that bears no fruit, (Deus) takes away, and every branch that
does bear fruit (Deus) prunes, that it may bear more fruit. You are
already made clean by the word which I have spoken to you.” (v1-3).
“This is my commandment, that you love one another as I have loved
you. Greater love has no man than this, that a man lay down his life for
his friends. You are my friends if you do what I command you. No
longer do I call you servants, for the servant does not know what his master is
doing; but I have called you friends, for all that I have learned from my
(Creator) I have made known to you. You did not choose me, but I chose
you and appointed you that you should go and bear fruit and that your fruit
should abide; so that whatever you ask the (Creator) in my name, (Deus)
may give it to you. This I command you, to love one another.”
(v12-17).
“If the world hates you, know that it has hated me before it hated
you. If you were of the world, the world would love its own; but
because you are not of the world, but I chose you out of the world, therefore
the world hates you.” (v18-19).
“Remember the word that I said to you, ‘A servant is not greater than
his master.’ If they persecuted me, they will persecute you; if
they kept my word, they will keep yours also.” (v20).
--
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 84: Al Inshiqaq: The Bursting Asunder
Sura 85: Al Buruj: The Stars
Sura 86: Al Tariq: The Comer by Night
Sura 87: Al A’la: The Most High
Sura 88: Al Ghashiyah: The Overwhelming Event
“When the heaven bursts asunder,
“And listens to its Lord and is made fit;
“And when the earth is stretched,
“And casts forth what is in it and become empty,
“And listens to its Lord and is made fit.
“O man, thou must strive a hard striving to attain to thy Lord, until
thou meet (Allah).” (v1-6).
“Then as to him who is given his book in his right hand,
“His account will be taken by an easy reckoning,
“And he will go back to his people rejoicing.
“And as to him who is given his book behind his back,
“He will call for perdition.
“And enter into burning Fire.
“Surely he was erstwhile joyful among his people.
“Surely he thought that he would never return to Allah—
“Yea, surely his Lord is ever Seer of him.” (v7-15).
“But nay, I call to witness the sunset redness,
“And the night and that which it drives on,
“And the moon when it grows full,
“That you shall certainly ascend to one state after another.”
(v16-19).
“By the heaven full of stars!
“And the Promised day!
“And the bearer of witness and that to which witness is borne!
“Destruction overtake the companions of the trench!—” (v1-4).
“Surely the grip of thy Lord is severe.
“Surely (Allah) it is Who creates first and reproduces;
“And (Allah) is the Forgiving, the Loving,
“Lord of the Throne of Power, the Glorious,
“Doer of what (Allah) intends.” (v12-16).
“Nay, those who disbelieve give the lie—
“And Allah encompasses them on all sides.
“Nay, it is a glorious Qur’an,
“In a guarded tablet.” (v19-22).
“By the heaven and the Comer by night!
“And what will make thee know what the Comer by night is?
“The star of piercing brightness—
“There is not a soul but over it is a keeper.
“So let man consider of what he is created.
“He is created of water pouring forth.
“Coming from between the back and the ribs.
“Surely (Allah) is Able to return him to life.
“On the day when hidden things are manifested,
“Then he will have no strength nor helder.
“By the cloud giving rain,
“And the earth opening with herbage!
“Surely it is a decisive word!
“And it is not a joke.
“Surely they plan a plan,
“And I plan a plan.
“So grant the disbelievers a respite—let them alone for a while.”
(v1-17).
“Glorify the name of thy Lord, the Most High!
“Who creates, then makes complete,
“And Who measures, then guides,
“And Who brings forth herbage,
“Then make it dried up, dust-coloured.
“We shall make thee recite so thou shalt not forget—
“Except what Allah please. Surely (Allah) knows the manifest, and
what is hidden.
“And We shall make thy way smooth to a state of ease.
“So remind, reminding indeed profits.
“He who fears will mind,
“And the most unfortunate one will avoid it,
“Who will burn in the great Fire.
“Then therein he will neither live nor die.
“He indeed is successful who purifies himself,
“And remembers the name of his Lord, then prays.
“But you prefer the life of this world,
“While the Hereafter is better and more lasting.
“Surely this is in the earlier scriptures,
“The scriptures of (Avraham) and (Moshe).” (v1-19).
“Has there come to thee the news of the Overwhelming Event?
The penalty and the reward are described.
“See they not the clouds, how they are created?
“And the heaven, how it is raised high?
“And the mountains, how they are fixed?
“And the earth, how it is spread out?
“So remind. Thou art only one to remind.
“Thou art not a warder over them—
“But whoever turns back and disbelieves,
“Allah will chastise him with the greatest chastisement.
“Surely to Us is their return.
“Then it is for Us to call them to account.” (v17-26).
--
Koran
Sura 89: Al Fajr: The Daybreak
“By the daybreak!
“And the ten nights!
“And the even and the odd!
“And the night when it departs!
“Truly in this is an oath for men of understanding.” (v1-5).
References are made regarding Ad, Thamud, and Paraoh.
“As for man, when his Lord tries him, then gives him honour and favours
him, he says: My Lord honours me.
“But when (Allah) tries him, then straitens to him his subsistence, he
says: My Lord has disgraced me.
“Nay, but you honour not the orphan,
“Nor do you urge one another to feed the poor,
“And you devour heritage, devouring all,
“And you love wealth with exceeding love.
“Nay, when the earth is made to crumble to pieces,
“And thy Lord comes with the angels, ranks on ranks;
“And hell is made to appear that day. On that day man will be
mindful, and of what use will being mindful be then?” (v15-23).
“O soul that art at rest,
“Return to thy Lord, well-pleased, well-pleasing,
“So enter among My servants,
“And enter My Garden.” (v27-30).
--
Discussion Questions From Sura 84 Al Inshiqaq (The Bursting Asunder),
Sura 85 Al Buruj (The Stars), Sura 86 Al Tariq (The Comer by Night),
Sura 87 Al A’la (The Most High), And Sura 88 Al Ghashiyah (The
Overwhelming Event)
What is the nature and intentionality of the personification of natural
elements within the Koran (as it pertains to obeying the Will of Allah)?
Amidst the obligatory compliance of natural phenomena to the Will of Allah, how
does this affect the perception of the concept of “free will”?
How does the light and the description of the “Comer by night” compare
both with the “light upon a table” (and atop a hill), that Jesus teaches, as
well as the “night visitor” during the Pesach that causes the first-born of the
Egyptians to pass away? How is this notion of knowledge and life
similarly understood within this context? How may this also be evidenced
and compared/contrasted with narratives respectively within Hinduism, Buddhism,
and Christianity?
Amidst the opening of Sura Al A’la, what is the nature of the
distinction between, “creation” and “completion;” as well as between,
“measuring” and “guiding”?
Does belief within the Omnipotence of Allah necessarily alleviate the
existence of free will as simply (or effectively) an illusion? Amidst a
substantially humble disposition, does the semblance of “free will” help to
explain why suffering exists amidst the existence of the will of Allah, Who is
benevolent, Most Compassionate, Most Merciful, Most Gracious? Does
suffering exist exactly according to the Will of Allah; and thus, does
suffering ultimately serve some benevolent purpose (such as, perhaps, to enact
compassion, mercy, and grace)? And, in a similar manner, does “disbelief”
exist (perhaps as a means of proclaiming belief)?
How does the duty of being a “reminder,” compare and contrast with
Jesus’ call to his disciples, with Moshe’s call to Israelis, with the Buddha’s
call to the Sangha, and with Krishna’s call to Arjuna? According to the
aggregate of these teachings, as well as the respective teachings of Prophets
and leaders from the aggregate of the Universe’s religions, traditions, and
belief systems, what is intended as the aggregate social, political, economic,
environmental, and educational construct of humanity and of the Universe?
--
Discussion Questions From Sura 89 Al Fajr (The Daybreak), Sura
90 Al Balad (The City), Sura 91 Al Shams (The Sun), Sura 92 Al Lail (The
Night), Sura 93 Al Duha (The Brightness of the Day), Sura 94 Al Inshurah
(The Expansion), And Sura 95 Al Tin (The Fig)
Within what chronological sequence are the concluding Suras of the Koran
initially revealed to the Prophet Muhammad, PBUH? And what is the
reasoning for concluding the Koran with such brief Suras? What influence
may these Suras have when placed within the chronological sequence next to
additional, comparatively larger Suras? What is the distinction within
the revelations provided from the Koran to the reader and the audience, when
these Suras are listed within such a chronological order?
What is meant by, “soul at rest”? How does this compare with the
Bhagavad Gita’s description of the Atman?
How does the verse regarding man being created to “face difficulties”
compare and contrast with the Buddha’s 1st of the 4-Fold Noble
Truth regarding Dukkha? How does the proceeding verse, regarding power,
also compare and contrast with the Buddha’s teachings regarding Dependent
Origination? How do the aggregate of these respective doctrines and
teachings (from both the Koran and the Buddha) compare and contrast with each
other? Is there a singular line of doctrine that can be genuinely
extrapolated from both of these?
What is to be appropriately understood from the personification and the
genderising of the Sun and the Moon?
--
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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