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 Scripture
Studies, Week 5, Chayay Sarah (118.3.6)
Chayay
Sarah
Bereshit
23:1 – 25:18
Sarah
passes
Avraham
negotiates with Ephron and Hittites for burial location
Avraham
sends servant to find a wife, amongst Avraham’s relatives, for Yitzak
Avraham’s
servant makes prayer to Adonai and finds Rivkah
Avraham’s
servant communicates with Laban and rest of Rivkah’s family
Marriage
arrangement made for Rivkah and Yitzak and Rivkah agrees to depart for Yitzak
Avraham
marries Keturah and has additional children
Avraham
passes, and Yitzak and Ishmael bury him at Machpelah
Ishmael
passes, with his lineage described
--
With
the negotiation for the burial location, what intrinsic principles regarding
the stewardship of land, may be discerned from this example and aggregately
within the human experience?
What
is the story with the additional children that Avraham fathers? How many wives does Avraham actually have?
--
Bhagavad Gita
Chapter 5
“O Krishna, you have recommended both the
path of selfless action and Sannyasa, the path of renunciation of action.
Tell me definitely which is better.” (5:1).
“Both renunciation of action and the selfless
performance of action lead to the supreme goal. But the path of action is
better than renunciation.” (5:2).
“Those who have attained perfect renunciation
are free from any sense of duality; they unaffected by likes and dislike,
Arjuna, and are free from the bondage of self-will.
“The immature think that knowledge and action
are different, but the wise see them as the same. The person who is
established in one path will attain the rewards of both.
“The goal of knowledge and the goal of
service are the same; those who fail to see this are blind.” (5:3 –
5).
“Perfect renunciation is difficult to attain
without performing action. But the wise, following the path of selfless
service, quickly reach Brahman.” (5:6).
“Those who follow the path of service, who
have completely purified themselves and conquered their senses and self will,
see the Self in all creatures and are untouched by any action they
perform.” (5:7)
“Those who surrender to Brahman all selfish
attachments are like the lead of a lotus floating clean and dry in water.
Sin cannot touch them.
“Renouncing their selfish attachments those
who follow the path of service work with body senses, and mind for the sake of
self-purification.” (5:11).
“Those whose consciousness is unified abandon
all attachment to the results of action and attain supreme Peace. But
those whose desires are fragmented, who are selfishly attached to the results
of their work are bound in everything they do.” (5:12).
“Those who possess this wisdom have equal
regard for all. They see the same Self in a spiritual aspirant and an
outcaste, in an elephant, a cow, and a dog.
“Such people have mastered life. With
even mind they rest in Brahman, (Who) is perfect and is everywhere the same.
“They are not elated by (benevolent) fortune
nor depressed by bad. With mind established in Brahman, they are free
from delusion.
“Not dependent on any external support, they
(Realise) the joy of spiritual awareness. With consciousness unified
through meditation, they live in abiding joy.” (5:18 – 21).
“Pleasures conceived in the world of the
senses have a beginning and an end and give birth to misery, Arjuna. The
wide do not look for happiness in them.
“But those who overcome the impulses of lust
and anger which arise in the body are made whole and live in joy.
“They find their joy, their rest, and their
light completely within themselves. United with the Lord, they attain
(Nirvana) in Brahman. (5:22 – 24).
“Healed of their sins and conflicts, working
for the benefit of all beings, the holy sages attain (Nirvana) in Brahman.
“Free from anger and selfish desire, unified
in mind, those who follow the path of yoga and (Realise) the Self are
established forever in that supreme state.” (5:25 – 26).
“Closing their eyes, steadying their
breathing, and focusing their attention on the centre of spiritual
consciousness,
“the wise master their senses, mind, and
intellect through meditation. (Self-Realisation) is their only
goal. Freed from selfish desire, fear and anger, they live in freedom
always.
“Knowing (Me) as the friend of all creatures,
the LORD of the Universe, the end of all offerings and all spiritual
disciplines, they attain eternal peace.” (5:27 – 29).
--
Bhagavad Gita
Chapter 5
“O Krishna, you have recommended both the path of selfless action and
sannyasa, the path of renunciation of action.
Tell me definitely which is better.”
(v1).
“Both renunciation of action and the selfless performance of action lead to
the supreme goal. But the path of action
is better than renunciation.” (v2).
“Those who have attained perfect renunciation are free from any sense of
duality; they are unaffected by likes
and dislikes, Arjuna, and are free from the bondage of self-will.” (v3).
“The immature think that knowledge and action are different, but the wise
see them as the same. The person who is
established in one path will attain the rewards of both.
“The goal of knowledge and the goal of service are the same; those who fail to see this are blind.” (v4-5).
“Perfect renunciation is difficult to attain without performing
action. But the wise, following the path
of selfless service, quickly reach Brahman.”
(v6).
“Those who follow the path of service, who have completely purified themselves
and conquered their senses and self-will, see the Self in all creatures and are
untouched by any action they perform.”
(v7).
“Those who know this (Truth), whose consciousness is unified, think always,
‘I am not the doer.’
“While seeing or hearing, touching or smelling; eating, moving about, or sleeping; breathing or speaking, letting go or holding
on, even opening or closing the eyes, they understand that these are only the
movements of the senses among sense objects.”
(v8-9).
“Those who surrender to Brahman all selfish attachments are like the leaf
of a lotus floating clean and dry in water.
Sin cannot touch them.
“Renouncing their selfish attachments, those who follow the path of service
work with body, senses, and mind for the sake of self-purification.” (v10-11).
“Those whose consciousness is unified abandon all attachment to the results
of action and attain supreme peace. But
those whose desires are fragmented, who are selfishly attached to the results
of their work, are bound in everything they do.” (v12).
“Neither the sense of acting, nor actions, nor the connection of cause and
effect comes from the Lord of this world.
These three arise from nature.”
(v14).
“The Lord does not partake in the (benevolent) and evil deeds of any person; judgment is clouded when wisdom is obscured
by ignorance.
“But ignorance is destroyed by knowledge of the Self within. The light of this knowledge shines like the
sun, revealing the supreme Brahman.”
(v15-16).
“Those who cast off sin through this knowledge, absorbed in the Lord and
established in (the Lord) as their one goal and refuge, are not reborn as
separate creatures.” (v17).
“Those who possess this wisdom have equal regard for all. They see the same Self in a spiritual
aspirant and an outcaste, in an elephant, a cow, and a dog.
“Such people have mastered life.
With even mind they rest in Brahman, (Who) is perfect and is everywhere
the same.
“They are not elated by (benevolent) fortune nor depressed by bad. With mind established in Brahman, they are
free from delusion.
“Not dependent on any external support, they (Realise) the joy of spiritual
awareness. With consciousness unified
through meditation, they live in abiding joy.”
(v18-21).
“Pleasures conceived in the world of the senses have a beginning and an end
and give birth to misery, Arjuna. The
wise do not look for happiness in them.
“But those who overcome the impulses of lust and anger which arise in the
body are made whole and live in joy.
“They find their joy, their rest, and their light completely within
themselves. United with the Lord, they
attain (Nirvana) in Brahman.” (v22-24).
“Healed of their sins and conflicts, working for the (benefit) of all
beings, the holy sages attain (Nirvana) in Brahman.
“Free from anger and selfish desire, unified in mind, those who follow the
path of yoga and (Realise) the Self are established forever in that supreme
state.” (v25-26).
“Closing their eyes, steadying their breathing, and focusing their
attention on the center of spiritual consciousness,
“the wise master their senses, mind, and intellect through meditation. Self-(Realisation) is their only goal. Freed from selfish desire, fear, and anger,
they live in freedom always.
“Knowing (Me) are the friend of all creatures, the Lord of the universe,
the end of all offerings and all spiritual disciplines, they attain eternal
peace.” (v27-29).
--
Discussion Questions From Chapters 5 – 6
How does the focus upon Sri Krishna compare
with the focus upon Jesus? What is the nature of the “Universality” that
both teach?
How can teaching of knowledge and action be
evidenced within additional traditions, particularly Buddhism, Judaism,
Christianity, and Islam?
What is the nature of the confluence of the
blessing conferred upon Avraham and the equanimity imparted upon Arjuna?
How does the teaching for meditation compare
with Avraham’s recitation of Hashem and erection of an altar to Adonai?
What is the nature of the symmetry within the
apparent paradox of mastery and self-conquering?
--
Within Chapter 3, Arjuna asks about the nature of the action that Sri
Krishna demands of him, and within Chapter 5, Arjuna asks about the distinction
of action and renunciation; what is the
appropriate balance that is explained amidst the aggregate of the Bhagavad Gita
(particularly considering the affirmation of the distinctions of
responsibilities amidst the different varnas)?
Amidst the teaching regarding an individual simply being a conduit of the
senses, and essentially abstaining from being “the doer,” what is the very
nature of the “self” (small “s” emphasised)?
What is the nature of an individual’s consciousness/awareness that leads
to the perception of existence? What is
the nature of the connexion between this consciousness/awareness and the
material construct that seems to facilitate such consciousness/awareness,
within the experience of life? And what
is the nature of this consciousness/awareness amidst the degradation of the
material construct and the perceived “life” connected with this
consciousness/awareness? Does such
consciousness/awareness exist beyond the experience of life; and if so, what is the nature of that
consciousness? Is there legitimacy
within the notion of those of our loved ones, who are passed from this life,
continuing to “live”/exist (perhaps, at least, within a “conscious”/ “aware”)
manner, as we are able to continue to remember such loved ones, and the manner
in which our continuing thoughts, speech, and action are influenced from the
aggregate of such loved ones?
What is actually meant by the “Lord of this world”? Does this mean, “Brahman,” or does this refer
to something else? What is the connexion
between the “Lord of this world” and “nature”?
Verse 14 seems to imply that “nature” behaves in a manner that is
distinct from (and perhaps superceding of) the “Lord of this world;” is this accurate; and if so, what is the nature of the
authority that governs nature? What are
the implications of all this regarding the phenomenon of Brahman? Or does “nature” simply exist as a
subordinate of the “Lord,” Brahman, with this teaching implying that such
action is “beneath” that of Brahman, and is directly facilitated through nature
(and perhaps implying that such action is indirectly manifest from Brahman
through nature)?
Do “clouded judgment” and “wisdom obscured by ignorance” refer to an
individual’s inability to recognise the equanimity within all
circumstances: that ultimately, beyond
the experience of pain and pleasure, there is simply “that which is”? How does this compare with the passage from
Bereshit, within the Torah of Judaism, whereby, after Moshe asks Adonai who
Adonai is, Adonai responds by saying: “I
am that I am,” establishing the Holy name of Adonai (HaShem, which is left
unspoken): “YHVH”?
Is “seeing the same Self” in all phenomena the consequence of proficient
equanimity and understanding that all phenomena are ultimately derived from
Brahman? What is the direct and metaphysical
nature of such understanding, and what are the implications therein?
How does an individual maintain such an understanding of the material
Universe without having some form of direct “dependence on external support,”
such as water and food with which to sustain one’s self? What does such “independence” actually mean?
How does Chapter 5 compare with Kedoshim?
How does being “equally disposed to family, enemies, and friends,” compare
with, “loving your neighbour as yourself,” and, “loving the stranger as
yourself,” and “loving your enemy
The early passage within Chapter 6 provides rather specific directions in
how to practise meditation, Yoga, and the religious doctrine of the Bhagavad
Gita and Hinduism; what similarly
detailed, pragmatic constructions can be evidenced within additional religious
traditions? How does this compare with
the animal sacrifices and the construction of the Mishkan, within the
Torah? How does this compare the “Lord’s
Prayer,” and Jesus’s instructions to his disciples in ministering to others,
within the Gospels? How does this
compare with the minor details of mere ethics of the Buddha, within the Digga
Nikaya? How does this compare with the
guidelines for marriage, inheritance, and taxation, within the Koran? What additional comparisons may be drawn?
Can “beholding the Self by means of the Self” also be understood within the
notion of “experiencing compassion by providing compassion”? How does this compare with Jesus’s
teaching: the measure one gives is the
measure one receives? And how does that
compare with the mitzvah of utilising fair measures, found both within Judaism
and Islam?
How does Verse 30 compare with the descriptions of Creation, provided from
the Koran, as well as the narrative of Bereshit, provided from the Torah? How does this compare with the opening of the
Gospel according to John? And how does
the nature of the narrative context of the Christian Gospels compare and contrast
with the that of the Bhagavad Gita (regarding whose story is told and who is
doing the telling of the story)?
How does the dialogue between Arjuna and Sri Krishna compare and contrast
with the respective dialogue between Moshe and Adonai, between Jesus and Deus,
between Muhammad and Jibril and Allah, and between the Buddha and celestial
beings as well as his religious followers?
--
Ambattha
Sutta 1
Pokkharasadi
send his pupil, Ambattha, to visit the Buddha, whilst he visits the
Ikkhanankala Wood of King Pasenda of Kosala, and to determine legitimacy of the
Buddha
Pokkharasadi
describes 32 signs of prominent man: a
sovereign of the World or a Buddha
Ambattha
visits the Sangha, and the members deem him worthy to approach the Buddha
Ambattha
calls the Buddha a nigger, and besmirches the Sakya clan
The
Buddha asks how the Sakya clan causes Ambattha offence
Ambattha
describes previous incident where Sakyas seem to laugh at Ambattha (a Brahmin)
and provide little courtesy
The
Buddha explains that the Sakyas have prerogative within own homeland
Ambattha
describes four castes: Brahmin,
Kyshatra, Vaisaka, Sudra
The
Buddha asks about the lineage of Ambattha
The
Buddha calls Ambattha a nigger and describes Ambattha’s lineage from the slave
of a Sakya king and compels Ambattha to agree with this description; Ambattha complies
The
Buddha provides Ambattha some reprieve through describing subsequent prominence
of Ambattha’s ancestor
The
Buddha explains superiority of Kyshaitras over Brahmins
--
What
is the significance within the distinction of the prominent man with the 32
signs either becoming a “sovereign of the World” or a Buddha, rather than
simply describing the singular distinction of a Buddha? What is the significance in describing the
choice?
Does
the Buddha find difficulty maintaining a discourse with anyone?
Is
the Buddha’s description of the traditional practices and acceptances of
Brahmins and Kshatriyas accurate with history and contemporary practices? What is the logic behind these explanations?
--
Gospels
Matthew 9 – 10
“And getting into a boat he crossed over and
came to his own city. And behold, they brought to him a paralytic, lying
on his bed; and when Jesus saw their faith he said to the paralytic,
‘Take heart, my son; your sins are forgiven.’” (9:1 – 2).
“As Jesus passed on from there, he saw a man
called Matthew sitting at the tax office; and he said to him, ‘Follow
me.’ And he rose and followed him.’” (9:9).
“And as he sat at table in the house, behold,
many tax collectors and sinners came and sat down with Jesus and his
disciples.” ([9:9/10])
“But when he heard it, he said, ‘Those who
are well have no need of a physician, but those who are sick. Go and
learn what this means, ‘I desire mercy, and not sacrifice.’ For I came
not to call the righteous, but sinners.’” (9:12 – 13).
Jesus explains the abstinence of fasting.
Jesus heals a woman with bloodflow; and
the daughter of a ruler, perceived as dead
Jesus heals 2 blind men.
Jesus heals a demoniac.
Jesus heals additional diseases, infirmities;
and teaches in the Synagogues.
“And he called to him his twelve disciples
and gave them authority over unclean spirits, to cast them out, and to heal
every disease and every infirmity. The names of the twelve apostles are
these: first, Simon, who is called Peter, and Andrew his brother;
James the son of Zebedee, and John his brother; Philip and
Bartholomew; Thomas and Matthew the tax collector; James the son of
Alphaeus, and Thaddeus; Simon the Cananaean, and Judas Iscariot, who
betrayed him.” (10:1 – 4).
“These twelve Jesus sent out, charging them,
‘Go nowhere among the Gentiles, and enter no town of the Samaritans, but go
rather to the lost sheep of the house of Israel. And preach as you go,
saying, ‘The (Sovereignty) of (Heaven) is at hand.’ Heal the sick, raise
the dead, cleanse lepers, cast out demons. You received without paying,
give without pay. Take no gold, nor silver, nor copper in your belts, bog
bag for your journey, nor two tunics, nor sandals, nor a staff; for the
labourer deserves his food. And whatever town or village you enter, find
out who is worthy in it, and stay with him until you depart. As you enter
the house, salute it. And if the house is worthy, let your peace come
upon it; but if it is not worthy, let your peace return to you.’”
(10:5 – 13).
“Behold, I send you out as sheep in the midst
of wolves; so be wise as serpents and innocent as doves.” (10:16).
“When they deliver you up, do not be anxious
how you are to speak or what you are to say; for what you are to say will
be given to you in that hour; for it is not you who speak, but the Spirit
of your (Deus) speaking through you.” (10:19 – 20).
“Do not think that I have come to bring peace
on Earth; I have not come to bring peace, but a sword.” (10:34).
--
Gospels
Matthew 9 – 10
“And getting into a boat he crossed over and came to his own city. And behold, they brought to him a paralytic,
lying on his bed; and when Jesus saw
their faith he said to the paralytic, ‘Take heart, my son; your sins are forgiven.’ And behold, some of the scribes said to
themselves, ‘This man is blaspheming.’”
(v1-3).
“As Jesus passed on from there, he saw a man called Matthew sitting at the
tax office; and he said to him, ‘Follow
me.’ And he rose and followed him.
“And as he sat at table in the house, behold, many tax collectors and
sinners came and sat down with Jesus and his disciples.” (v9-10).
“And when the Pharisees saw this, they said to his disciples, ‘Why does
your teacher eat with tax collectors and sinners?’ But when he heard it, he said, ‘Those who are
well have no need of a physician, but those who are sick. Go and learn what this means, ‘I desire
mercy, and not sacrifice.’ For I came
not to call the righteous, but sinners.’”
Jesus heals the woman with the 12-year menstrual flow.
“And when Jesus came to the ruler’s house, and saw the flute players, and
the crowd making a tumult, he said, ‘Depart;
for the girl is not dead but sleeping.’
And they laughed at him. But when
the crowd had been put outside, he went in and took her by the hand, and the
girl arose. And the report of this went
through all that district.” (v23-26).
Jesus heals 2 blind men and a dumb demoniac.
“And Jesus went about all the cities and villages, teaching in their
synagogues and preaching the gospel of the (Sovereignty), and healing every disease
and every infirmity. When he saw the
crowds, he had compassion for them, because they were harassed and helpless,
like sheep without a shepherd. Then he
said to his disciples, ‘The harvest is plentiful, but the laborers are
few; pray therefore the Lord of the
harvest to send out laborers into (Deus’s) harvest.’” (v35-38).
“And he called to him his twelve disciples and gave them authority over
unclean spirits, to cast them out, and to heal every disease and every
infirmity. The names of the twelve
apostles are these: first, Simon, who is
called Peter, and Andrew his brother;
James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and
Thaddaeus; Simon the Cananaean, and
Judas Iscariot, who betrayed him.”
(v1-4).
“These twelve Jesus sent out, charging them, ‘Go nowhere among the
Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep
of the house of Israel. And preach as
you go, saying, ‘The (Sovereignty) of heaven is at hand.’ Heal the sick, raise the dead, cleanse
lepers, cast out demons. You received
without paying, give without pay. Take
no gold, nor silver, nor copper in your belts. No bag for your journey, nor two
tunics, nor sandals, nor a staff; for the labourer deserves his food.” (v5-10).
“Behold, I send you out as sheep in the midst of wolves; so be wise as serpents and innocent as
doves.” (v16).
“When they deliver you up, do not be anxious how you are to speak or what
you are to say; for what you are to say
will be given to you in that hour; for
it is not you who speak, but the Spirit of your (Deus) speaking through
you.” (v19-20).
“Brother will deliver up brother to death, and father his child, and
children will rise against parents and have them put to death, and you will be
hated by all for my name’s sake.”
(v21-22).
“A disciple is not above his teacher, nor a servant above his master; it is enough for the disciple to be like his
teacher, and the servant like his master.”
(v24-25).
“So have no fear of them; for nothing
is covered that will not be revealed, or hidden that will not be known.” (v26).
“Do
not think that I have come to bring peace on earth; I have not come to bring peace, but a
sword. For I have come to set a man
against his father, and a daughter against her mother, and a daughter-in-law
against her mother-in-law; and a man’s
foes will be those of his own household.”
(v34-36).
--
Discussion Questions From Chapters 9 – 12
How does the principle of equanimity
intersect with Jesus eating with sinners and tax collectors?
Amidst Jesus’s explanation for the intended
distinction of behaviour of Jesus’s apostles during his temporal life, and
after his temporal life (specifically regarding fasting), is there the
propensity of additional distinctions being similarly brought in a similar
manner (perhaps including celibacy and additionally)? If so, what may be
considered “constant” teachings (such as love)?
What is the nature of Jesus’s conferring of
authority? How does this compare with that of Moshe? How does this
compare with 1st Dharma Talk of the Buddha? And
additional within Islam and Hinduism (perhaps also with Avram and Sarai, when
entering Egypt)?
What is the nature of the serpent wisdom
gleaned by the innocent dove?
--
What is the metaphysical nature of the healing and forgiveness that Jesus
provides? By forgiving the sins of
others, does Jesus actually incur the negative Karma of such individuals, and
is this what eventually leads to his crucifixion? And/or does Jesus transfer such negativity
through his admonishment of the Pharisees and Sadducees? What is the power that exists within
forgiveness, and is it appropriate/possible for a 3rd party to
effectively forgive someone within a dispute between 2 other parties? Amidst the notion of Jesus dying for the sins
of others, what is the consequence of individuals who transgress after
receiving such forgiveness (does Jesus’s crucifixion exist as an “eternal
fount” of forgiveness); is such
forgiveness automatic, or is it only conditional amidst an individual’s
submission to the power of Jesus’s 3rd party forgiveness; and if so, does such submission automatically
exempt any person from subsequent transgressions?
Jesus seems to essentially refer to his disciples as the “sick” and the
“sinners,” calling the Pharisees the “healthy” and the “righteous;” how does this balance with Jesus’s
condemnation of the Pharisees and the religious authorities of his era, as well
as with the Sermon on the Mount?
How does “desiring mercy rather than sacrifice” compare with the teachings
regarding renunciation and service provided within the Bhagavad Gita?
How does the example of the “sleeping girl” appropriately shape perception
regarding the resurrection of Jesus; as
well as the phenomenon of death, itself?
Why are the 12 disciples of Jesus listed with different names within the
different Gospels? How does this number,
12, coincide with the 12 tribes of Israel, the 12 months in a year, and
additionally?
How do Jesus’s initial instructions to his disciples compare to
contemporary conventional Christian Churches and ministries, as well as
contemporary Christian missionary endeavours?
Is this an appropriate comparison, and what may the reasons for
returning to, and/or becoming distant from, such lifestyles?
Jesus refers to Deus as the “Creator” of his disciples (and applying the
masculine, parental term), and this is similar to traditional practises within
Judaism; what is the nature of the
paradox of Gentiles, sympathising with the children of Israel, perhaps being
considered effectively as “adopted” children of Deus (and maintaining a
“natural” connexion with an area of land), and the children of Israel
essentially proclaiming the right of stewardship of the “adopted” land of
Israel (and maintaining a “natural” connexion with Deus)? How do the respective connexions
(respectively with Deus and with an actual area of land) influence the manner
in which either group of individuals emphasise self-identification?
How does “brother delivering up brother” and “hated by all” coincide with
Jesus’s teaching to accept his leadership because his burden is light?
Does the prophesy of persecution actually influence Jesus’s disciples to
pursue such persecution? How does this
coincide with the influences of those who actually impose such persecution?
How does Jesus’s encouragement of his disciples compare with Moshe’s
bolstering of the Israelites upon leaving Egypt and crossing the Reed Sea; with Sri Krishna’s instructions towards
Arjuna; the Buddha’s address (and instruction
for self-conquest) to his Sangha, and the Koran’s address towards the Umma
regarding conflict with others?
How is Jesus’s teaching regarding “the sword” to be appropriately
understood? Does this mean that Jesus
intends to directly wage violence against people or simply that Jesus intends
to reveal difficult Truth to people in such a manner that it prompts confusion
and violent animosity within individuals?
How does this compare with Jesus’s compassionate teachings and the
Sermon on the Mount?
How do Jesus’s teachings regarding “brother delivering up brother,” “son
against father,” “all these are my brothers and sisters,” celibacy, and
additionally, influence the family construct within a conventional Christian
community and society?
Why does Jesus proclaim exclusive proprietary knowledge of Deus? What implication does this have on previous
Prophets who exist before Jesus’s ministry, and many of whose teachings Jesus
substantially relies? Amidst the
propensity of others previously knowing Deus without Jesus’s intercession, what
propensity exists for others subsequently knowing Deus without Jesus’s
intercession?
Is it actually necessary for Jesus to heal the man’s withered hand during
Shabbat, rather than waiting until after Shabbat? What type of authority is Jesus proclaiming
as “leader of Shabbat;” what are the
implications of his proclamation regarding the nature of the connexion of
humanity and the natural Universe; what
teaching is Jesus attempting to impart?
And how does the assertion of such leadership compare and contrast with
Jesus’s teaching regarding “first being the last and the last being the first”?
--
Koran
Sura
Al Ma’idah; The Food
There
is the description of food allowances and food prohibitions
There
is the guidance for washing before prayers
There
is the command to be just and to maintain equitability beyond hatred and biases
There
is the reference to the Children of Israel
There
is an address to the People of the Book proclaiming the emergence of the
Messenger
There
is the sharing of a story of Moshe
There
is the story of Cain and Abel
There
is the command of punishment (cutting off hands) of thieves; yet, there is description of forgiveness for
those who repent and reform
There
is reference to Judaism and the provision of the Torah
“Vie
one with another in virtuous deeds.” (48)
There
is the description for abstaining from building friendships with Christians and
Jews; similarly with people who mock
Islam
There
is the rejection of the Christian trinity doctrine
There
is additional instruction regarding permissible food
Offering
of food, clothing, or fasting prescribed amidst expiation from an oath
Intoxicants
and games of chance are prohibited
There
is the description of trial from Allah
There
is additional description of Jesus
--
How
does halal compare with kashrut?
What
are the details involved with wudu?
What
is the balance of justice amidst punishment and forgiveness? In the example of the “cutting of the hands”
of the thief, how much time does the thief have to communicate proficient
repentance and reform to prevent the cutting of the hands? What actually is the legitimacy of property
rights amidst the practice of warfare and commandeering treasures from military
conflict? What is “cut off” from the
rest of society for negating whatever material necessities the thief previously
experiences when initiating the theft?
Under what context is the usurping of property appropriate, including
the practice of Zakat and additional principles?
What
is the esoteric, metaphysical comparison and contrast amidst “Israel” and
“Islam;” struggling against God and
prevailing, with submission to God? What
are the implications within the intrinsic differences between these 2 terms,
and how may proficient reconciliation be reached and sustained? Also, how are these 2 terms, ideas,
principles, actually similar, identical, and/or simultaneous (perhaps also
considering the paradox of life: to love
and to live requires providing benefit to others and causing transgression
towards others)?
--
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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