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 50 Ki Tavo; 119.1.3
Torah
Devarim 26:1 – 29:8
“When you enter the Promised Land that Adonai is giving you as an
inheritance, and you are living there, you must gather the first crops of your
harvest in a basket, and you must bring the first and best of your crops to the
sanctuary where Adonai has chosen to be worshipped.” (v1-2).
“Then you shall make the following declaration before Adonai:
“ ‘My ancestor was a wandering Aramean. He went down to Egypt with
a small number of people and lived there as a foreigner, and it was there that
my ancestors became a great, powerful, and numerous nation. The Egyptians
were cruel to us, making us suffer, and they forced us into slavery. So
we cried out for help, and Adonai heard our cries and saw our suffering, our
hard labor, and our pain. Then Adonai brought us out of Egypt with a
strong hand and an outstretched arm, with shattering events and with signs and
great miracles. (Adonai) brought us to this land, and gave us this
Promised Land flowing with milk and honey. In thanks I am now bringing
the first crops of the land that Adonai has generously given me.’”
(v5-10).
“In the third year you must set aside a special tithe to be given to the
Levites, the foreigners, and the orphans and widows in your cities, so that
they will not go hungry.” (v12).
“You have agreed today to obey Adonai and have declared allegiance to
Adonai, and have pledged to walk in (Adonai’s) ways and observe (Adonai’s)
decrees, commandments, and laws.
“Today, as (Adonai) promised you, Adonai has declared that you are
(Adonai’s) treasured nation. If you observe all (Adonai’s) commandments,
(Adonai) will make you greater than all the other nations, so that you will
receive praise, fame, and glory. And just as (Adonai) promised, you will
remain a holy nation consecrated to Adonai.” (v16-19).
“As soon as you cross the (Yordan) to the land that Adonai is giving
you, you must set up large stones and coat them with plaster.” (v2).
“When you cross the (Yordan), the tribal leaders of (Shimon), Levi,
(Yudah), Issachar, (Yosef), and (Benyamin) shall stand on Mount Gerizim and
bless the people.
“The tribal leaders of (Reuven), Gad, Asher, Zevulun, Dan, and Naphtali
shall stand on Mount Ebal to curse the people.” (v12-13).
“Then the (Levis) shall speak in a loud voice and say the following to
the assembled Israelites:
“Cursed is anyone who makes an idol. It is repugnant to Adonai
even if it is a beautiful piece of sculpture and is hidden in a secret
place. Let us all say Amen.
“Cursed is anyone who disrespects his father and mother. Let us
all say Amen.
“Cursed is anyone who moves his neighbor’s boundary marker. Let us
all say Amen.
“Cursed is anyone who leads a blind person astray. Let us all say
Amen.
“Cursed is anyone who denies justice to the foreigner, the orphan, and
the widow. And let us all say Amen.
“Cursed is anyone who sleeps with his father’s wife, because he insults
his father. And let us all say Amen.
“Cursed is anyone who has sex with an animal. And let us all say
Amen.
“Cursed is anyone who has sex with his sister or with the daughter of
his father or of his mother. And let us all say Amen.
“Cursed is anyone who has sex with his mother-in-law. Let us all
say Amen.
“Cursed is anyone who kills his neighbour. Let us all say Amen.
“Cursed is anyone who takes a bribe to put an innocent person to
death. Let us all say Amen.
“Cursed is anyone who does not obey the laws of the Torah. Let us
all say Amen.” (v15-26).
“If you obey Adonai, and carefully observe all (Adonai’s) commandments
that I am giving to you today, then Adonai will raise you above all the nations
on earth. As long as you obey Adonai, you will be blessed in many
ways. You will be blessed in your cities and blessed on your farm.
You will be blessed with many children and large crops. You will be
blessed with fertile herds and flocks. You will be blessed with an
overflowing food basket. You will be blessed with kneading bowls filled
with bread. You will be blessed when you come in. You will be
blessed when you go out.” (v1-6).
“Adonai will make your enemies flee from you in panic. They will
attack you from one direction, and they will flee from you in seven
directions.” (v7).
“Adonai will open up the rivers in the sky to water your land just at
the right time, and will give you success in everything you do.” (v12).
“You will help many nations, but you will not need their help.
Adonai will make you into a leader of nations and never a follower. You
will be a winner and never a loser.” (v12-13).
“However, if you do not obey Adonai and do not observe (Adonai’s)
commandments and laws as I am giving them to you today, then all these curses
will affect you.
“You will be cursed in the city. You will be cursed on your
farm. You will be cursed in your food basket. You will be cursed in
your kneading bowl. You will be cursed with no children. You will
be cursed with no crops. You will be cursed with no fertile herds.
You will be cursed with no lambs in your flocks. You will be cursed when
you enter. You will be cursed when you leave.” (v15-19).
“Adonai will send misfortune and failure on everything you do until you
are destroyed and have disappeared because you continued your evil ways and
forgot My teachings.” (v20).
“The skies above you will be as dry as brass, and the earth below will
be as hard as iron. Adonai will change your rain into powder, and it will
gush from the skies and bury you.” (v23-24).
“Adonai will make you flee before your enemies. You will attack in
one column, and flee from your enemies in seven columns. You will become
an example to be pitied by the whole world.” (v25).
“Adonai will strike you with insanity, blindness, and dementia. In
broad daylight you will wander aimlessly like a blind man in the darkness, and
you will not succeed in any of your enterprises. Everyone will cheat and
rob you, and no one will try to help you.” (v28-29).
“When you marry, another man will sleep with your wife. When you
build a house, you will not live to enjoy it. When you plant a vineyard,
you will not get to eat the grapes.” (v30).
“Your sons and daughters will be sold as slaves to a foreign
nation. You will see it happen before your own eyes, but you will
be powerless to prevent it. A foreigner will eat the crops of your
land, and you will constantly be cheated and oppressed.” (v32-33).
“You will (become) a symbol of horror, a mockery, and a proverb among
the nations to where Adonai will exile you.” (v37).
“The foreigners among you shall (become) richer and more powerful than
you, while you will become poorer and weaker. They will lend you money,
but you will not have any money to lend them. They will become your
master, and you will be their followers.” (v43-44).
“Then you will even eat your own children.
“The hunger will degrade the most kind-hearted and gentle person among
you, and he will refuse to share with his brother, his wife, and his other
children the flesh of the child he is eating, because he has nothing left for
himself, and because of the desperate suffering your enemies will cause when
they besiege your settlements.
“Then most gentle, delicate woman, who has been brought up in such
luxury that she does not let her foot touch the ground, so great will be her
lack of food and her desperation when your enemies besiege your cities that she
will not share with her husband, her son, and her daughter the flesh of her
newborn baby.” (v53-55).
“Adonai will also bring upon you diseases that are not mentioned in this
book of laws until they have destroyed you.” (v61).
“Adonai will scatter you among the nations, from one end of the earth to
the other. There you will be slaves to idolaters who worship idols that
your ancestors never knew.” (v64).
“Adonai will send you back to Egypt in ships, something I promised you
would never happen. You will offer to sell yourselves as slaves to your
enemies, but no one will want to buy you.” (v68).
“Now Adonai says to you: For forty years I led you through the
desert, during which time your clothes did not wear out and the shoes on your
feet did not tear. I gave you no bread to eat and no wine to drink, so
that you would (Realise) that I, Adonai, was taking care of you.” (v4-5).
--
Within the declaration prescribed at the opening of Parashah Ki Tavo,
there is reference to the tribes of Israel becoming a mighty nation whilst
living within Egypt; what are the dynamics and perceivable
intentionalities of a nation becoming mighty whilst existing as guests within
another nation? How does this contrast and coalesce with the experience
of the enslavement of Israel within Egypt, as well?
How do the prescribed tithes for Levis differ from the tithes prescribed
for the poor, foreigners, orphans and widows? What is the difference
within the frequency these tithes are commanded within the Torah, the frequency
these tithes are commanded to be performed, as well as the context, reasoning
and socioeconomic-spiritual implications of the manner in which these tithes
are to be performed?
What are the implications of Israel being designated as Adonai’s “Chosen
People” towards people existing outside of Israel? Is it possible that
Adonai simultaneously designates additional nations in a similar manner?
Upon what pretense does Adonai establish additional nations amidst the curses
described towards Israel, amidst Israel’s disobedience against Adonai?
Is there any significance within the designations of the tribes who
climb amidst the blessings and the tribes who climb amidst the curses?
Upon what basis (mor’s history, behaviour of tribe’s forebear, and/or
additionally) are such distinctions made?
What is the significance of the “12 Curses,” and how do these compare with
the “10 Commandments”? Do these curses address behaviour that may be
comparatively hidden?
Do the blessings and the curse discourage people into simply looking at
material prosperity as evidence for spiritual righteousness? How does
this paradigm compare and contrast with the different teachings within the
Koran regarding Al Yom Qayimah (the Day of Judgment), as well as material
riches being provided simply as a test? How do these also compare with
the ascetic practises within Hinduism and Buddhism, as well as that within the
temporal example of Jesus?
What insight can the described curses provide regarding the historic
experience of Israelis since entering Eretz Israel? And what insight can
the described curses provide regarding the historic experience of all nations
and peoples who experience some form of adversity and tribulations?
How may the curses regarding the consumption of one’s own children
provide insight regarding contemporary industrial, and post-industrial
isolationary tendencies, promiscuity, the storing of embryos, and the
utilisation of embryonic cells to heal individuals, and additionally?
What irony may be drawn from the consideration of the curse
regarding Israelis being “banished to foreign nations that worship idols
that Israeli ancestors abstain from ever knowing,” and the actuality of much of
the Israeli Diaspora contemporarily living within predominantly “Christian”
nations who worship Jesus, a descendant of Israel?
What are the implications regarding the prospect of Adonai withdrawing
from a previous promise that Moshe makes, regarding subsequent enslavement of
Israel within Egypt?
--
Bhagavad Gita
Chapter 14
“Let me tell you more about the wisdom that transcends all knowledge,
through which the saints and sages attained perfection.
“Those who rely on this wisdom will be united with (Me). For them
there is neither rebirth nor dear of death.” (v1-2).
Sattva, rajas, and tamas are referenced.
“They are unmoved by the harmony of sattva, the activity of rajas, or
the delusion of tamas. They feel no aversion when these forces are
active, nor do they crave for them when these forces subside.
“They remain impartial, undisturbed by the actions of the gunas.
Knowing that it is the gunas which act, they abide within themselves and do not
vacillate.
“Established within themselves, they are equal in pleasure and pain,
praise and blame, kindness and unkindness. Clay, a rock, and gold are the
same to them. Alike in honor and dishonour, alike to friend and foe, they
have given up every selfish pursuit. Such are those who have gone beyond
the gunas.” (v22-25).
--
Bhagavad Gita
Chapter 14
“Let (Me) tell you more about the wisdom that transcends all knowledge,
through which the saints and sages attained perfection.
“Those who rely on this will be united with (Me). For them there
is neither rebirth nor fear of death.” (v1-2).
“It is the three gunas born of prakriti—sattva, rajas, and tamas—that
bind the immortal Self to the body.
“Sattva—pure, luminous, and free from sorrow—binds us with attachment to
happiness and wisdom.
“Rajas is passion, arising from selfish desire and attachment.
These bind the Self with compulsive action.
“Tamas, born of ignorance, deludes all creatures through heedlessness,
indolence, and sleep.” (v5-8).
“What are the characteristics of those who have gone beyond the gunas, O
Lord? How do they act? How have they passed beyond the gunas’
hold?” (v21).
“They are unmoved by the harmony of sattva, the activity of rajas, or
the delusion of tamas. They feel no aversion when these forces are
active, nor do they crave for them when these forces subside.” (v22).
“Established within themselves, they are equal in pleasure and pain,
praise and blame, kindness and unkindness. Clay, a rock, and gold are the
same to them. Alike in honor and dishonour, alike to friend and foe, they
have given up every selfish pursuit. Such are those who have gone beyond
the gunas.” (v24-25).
“By serving (Me) with steadfast love, a man or woman goes beyond the
gunas. Such a one is fit for union with Brahman. For I am the
support of Brahman, the eternal, the unchanging, the deathless, the everlasting
(Dharma), the source of all joy.” (v26).
--
Discussion Questions From Chapters 13 – 14
What are the 5 areas of sense perception, 5 elements, 5 sense organs,
and 5 organs of action? What are the natures, dynamics, and metaphysics
of each of these, with the 3 parts of the mind?
What may be further considerations, implications, and applications
regarding: “relying upon this wisdom”?
--
Discussion Questions From Chapters 13 – 14
What are the actual details and the comprehensive nature of the
metaphysics that are introduced within the opening of Chapter 13? How
does this metaphysical Theology confluence with the teachings of detachment and
equanimity; as well as with the pragmatic necessities for sustaining
life?
How can the notion of Brahman simultaneously existing in everyone be
distinguished from the criticisms applied towards pantheism? The
aggregate of the respective material and spiritual being of each of us exists
beyond the sum of our respective parts: how does this notion better
explain the phenomenon of Brahman existing within and beyond each of us, and
even beyond existence? How does (and can) the phenomenon of our aggregate
existence “being larger than the sum of our parts” encourage us to abstain from
transgressive competition against each other for temporal phenomena that
appears to sustain our respective existence, and to encourage to better
perceive and manifest the intrinsic potentiality that exists within our
proficient cooperation with each other? How do we appropriate tend to our
respective temporal needs whilst expanding the experience of being larger than
our respective parts?
How does “It” compare with the description of the Holy Spirit within the
Gospels and tradition of Christianity? How does this compare with the
description of the actual teachings of the Buddha? Are there any similar
comparisons within Judaism and Islam?
What is the intentionality within the reference to “the creator, the
preserver, and the destroyer”? What are the Theological implications
within the suggestion of the unity of Brahma, Vishnu, and Shiva?
What is the nature of the apparent distinction between Sri Krishna and
Brahman, as communicated within verse 26? How does this compare with the
dialogue amongst the angels and Avraham; with the revelation of the Koran
to Muhammad (PBUH); with Jesus’s proclamations of proximity with
Deus; and with the Buddha’s teachings regarding Nirvana? Within
each of these examples, what is the intrinsic nature and role of the respective
Prophet who receives (and conveys) the message, with the nature of the source
(Brahman, Adonai, Allah, Deus, Nirvana) of the message, and the apparent
conduit (Sri Krishna, Angels, revelation, the Enlightenment of self, and/or
additionally) of the message to the respective Prophet?
--
Dhammapada
Chapters 1 – 5
“What we are today comes from our thoughts of yesterday, and our present
thoughts build our life of tomorrow: our life is the creation of our
mind.
“If a man speaks or acts with an impure mind, suffering
follows him as the wheel of the cart follows the beast that draws the cart.
“What we are today comes from our thoughts of yesterday, and our present
thoughts build our life of tomorrow: our life is the creation of our
mind.
“If a man speaks or acts with a pure mind, joy follows him as his own
shadow.” (v1-2).
“ ‘He insulted me, he hurt me, he defeated me, he robbed me.’
Those who think such thoughts will not be free from hate.
“ ‘He insulted me, he hurt me, he defeated me, he robbed
me.’ Those who think not such thoughts will be free from hate.”
(v3-4).
“For hate is not conquered by hate: hate is conquered by
love. This is a law eternal.” (v5).
“Many do not know that we are here in this world to live in
harmony. Those who know this do not fight against each other.”
(v6).
“He who lives only for pleasures, and whose soul is not in harmony, who
considers not the food he eats, is idels and has not the power of virtue—such a
man is moved by (Mara), is moved by selfish temptations, even as a weak tree is
shaken by the wind.” (v7).
“But he who lives not for pleasures, and whose soul is in self-harmony,
who eats or fasts with moderation, and has faith and the power of virtue—this
man is not moved by temptations, as a great rock is not shaken by the
wind.” (v8).
“If a man puts on the pure yellow robe with a soul which is impure,
without self-harmony and (Truth), he is not worthy of the holy robe.
“But he who is pure from sin and whose soul is strong in virtue, who has
self-harmony and (Truth), he is worthy of the holy robe.” (v9-10).
“Those who think the unReal is, and think the Real is not, they shall
never reach the Truth, lost in the path of wrong thought.
“But those who know the Real is, and know the unReal is not, they shall
indeed reach the Truth, safe on the path of right thought.” (v11-12).
“Even as rain breaks through an ill-thatched house, passions will break
through an ill-guarded mind.” (v13).
“He is happy in this world and he is happy in the next world: the
man who does (benevolence) is happy in both worlds. He is glad, he feels
great gladness when he sees the (benevolence) he has done.” (v16).
“If a man speaks many holy words but he speaks and does not, this
thoughtless man cannot enjoy the life of holiness: he is like a cowherd
who counts the cows of his master.
“Whereas if a man speaks but a few holy words and yet he lives the life
of those words, free from passion and hate and illusion—with right vision and a
mind free, craving for nothing both now and hereafter—the life of this man is a
life of holiness.” (v19-20).
“Watchfulness is the path of immortality: unwatchfulness is the
path of death. Those who are watchful never die: those who do not
watch are already as dead.” (v21).
“Those who with a clear mind have seen this (Truth), those who are wise
and ever-watchful, they feel the joy of watchfulness, the joy of the path of
the Great.” (v22).
“And those who in high thought and in deep contemplation with
ever-living power advance on the path, they in the end reach (Nirvana), the
peace supreme and infinite joy.” (v23).
“The man who arises in faith, who ever remembers his high purpose, whose
work is pure, and who carefully considers his work, who in self-possession
lives the life of perfection, and who ever, for ever, is watchful, that man
shall arise in glory.
“By arising in faith and watchfulness, by self-possession and
self-harmony, the wise man makes an island for his soul which many waters
cannot overflow.” (v24-25).
“Watchful amongst the unwatchful, awake amongst those who sleep, the
wise man like a swift horse runs his race, outrunning those who are
slow.” (v29).
“The mind is wavering and restless, difficult to guard and
restrain: let the wise man straighten his mind as a maker of arrows makes
his arrows straight.” (v33).
“Like a fish which is thrown on dry land, taken from his home in the
waters, the mind strives and struggles to get free from the power of
Death.” (v34).
“The mind is fickle and flighty, it flies after fancies wherever it
likes: it is difficult indeed to restrain. But it is a great
(benefit) to control the mind; a mind self-controlled is a source of
great joy.” (v35).
“Invisible and subtle is the mind, and it flies after fancies wherever
it likes; but let the wise man guard well his mind, for a mind well
guarded is a source of great joy.” (v36).
“But he whose mind in calm self-control is free from the lust of
desires, who has risen above (benevolence) and evil, he is awake and has no
fear.” (v39).
“Considering that this body is frail like a jar, make your mind strong
like a fortress and fight the great fight against (Mara), all evil
temptations. After victory guard well your conquests, and ever for ever
watch.” (v40).
“An enemy can hurt an enemy, and a man who hates can harm another man;
but a man’s own mind, if wrongly directed, can do him a far greater harm.
“A father or a mother, or a relative, can indeed do (benefit) to a
man; but his own right-directed mind can do to him a far greater
(benefit).” (v42-43).
“Who shall conquer this world and the world of the (deities), and also
the world of Yama, of death and of pain? Who shall find the (Dhammapada),
the clear Path of Perfection, even as a man who (searches for) flowers find the
most beautiful flower?” (v44).
“But death carries away the man who gathers the flowers of sensuous
passions, even as a torrent of rushing waters overflows a sleeping village, and
then runs forward on its way.” (v47).
“Think not of the faults of others, of what they have done or not
done. Think rather of your own sins, of the things you have done or not
done.” (v50).
“Just as a flower which seems beautiful and has colour but has no
perfume, so are the fruitless words of the man who speaks them but does them
not.” (v51).
“The perfume of flowers goes not against the wind, not even the perfume
of sandalwood, of rose-bay, or of jasmine; but the perfume of virtue
travels against the wind and reaches unto the ends of the world.” (v54).
“How long is the night to the watchman; how long is the road to
the weary; how long is the wandering of lives ending in death for the
fool who cannot find the path!” (v60).
“If on the great journey of life a man cannot find one who is better or
at least a (benevolent) as himself, let him joyfully travel alone: a fool
cannot help him on his journey.” (v61).
“ ‘These are my sons. This is my wealth.’ In this way the
fool troubles himself. He is not even the owner of himself: how
much less of his sons and of his wealth!” (v62).
“If a fool can see his own folly, he in this at least is wise; but
the fool who thinks he is wise, he indeed is the (actual) fool.” (v63).
“If during the whole of his life a fool lives with a wise man, he never
knows the path of wisdom as the spoon never knows the taste of the soup.
“But if a man who watches and sees is only a moment with a wise man he
soon knows the path of wisdom, as the tongue knows the taste of the
soup.” (v64-65).
“A fool who thinks he is wise goes through life with himself as his
enemy, and he ever does wrong deeds which in the end bear bitter fruit.”
(v66).
“A wrong action may not bring its reaction at once, even as fresh milk
turns not sour at once: like a smouldering fire concealed under ashes it
consumes the wrong-doer, the fool.
“And if ever to his own harm the fool increases in cleverness, this only
destroys his own mind and his fate is worse than before.
“For he will wish for reputation, for precedence among the monks, for
authority in the monasteries and for veneration amongst the people.
“ ‘Let householders and hermits, both, think it was I who did that
work; and let them ever ask me what they should do or not do.’
These are the thoughts of the fool, puffed up with desire and pride.
“But one is the path of earthly wealth, and another is the path of
(Nirvana). Let the follower of Buddha think of this and, without striving
for reputation, let him ever strive after freedom.” (v71-75).
--
Amidst the compelling self-responsibility in Verse 1, how does the
precept (of one’s experience being manifested through one’s thoughts) explain
the ultimate origin of an individual and the aggregate phenomena of the
Universe? How does this explain the experience of suffering, if an
individual is able to control (or determine) the experiences that an individual
eventually has? Does this mean that there is a phenomenon that exists
beyond the cognition of an individual and that simultaneously has an influence
amidst the experiences that an individual maintains? If so, what is the
nature of that phenomenon; is such a phenomenon sentient or does it exist
beyond sentience? How do the respective existence and sentience of
additional beings within the Universe influence an individual’s experience (or
perhaps, at least, an individual’s perception of an individual’s own
experience)?
What is the nature of the “power of virtue”?
How does the monastic tradition within Buddhism compare with the
monastic tradition within Christianity? How does this compare with the
monastic tradition within Hinduism and additional religions? And how do
these practises compare with similar occurrences within Judaism and Islam, as
well?
How does the transcendence described within Verse 39 compare with the
equanimity respectively described within the Bhagavad Gita and the Digha
Nikaya?
How does the “fight” of Verse 40 compare with the “fight” described
within the Bhagavad Gita? How does this compare and contrast with the
explicit temporal and the esoteric and spiritual battles respectively described
within the Torah, the Gospels, and the Koran?
What is the nature of the irony (or contradiction) within the
utilisation of the “flower” in apparently contrasting manners, respectively
within Verse 47 and Verse 51, and additionally?
How can the “perfume of virtue going against the wind” be compared with
the practise of civil disobedience and civil transcendence?
What is the nature of the constancy within the parable of the soup,
understanding that knowledge is the soup (or perhaps simply the taste of the
soup)? Who is the wise man within this parable (the brewer of the soup)?
How does the closing of Chapter 5 compare with the teachings of the
Koran and the Gospels, regarding consequences for impiety and the pursuit of
mammon?
--
Gospels
John 17
“Wen Jesus had spoken these words, he lifted up his
eyes to heaven and said, ‘(Deus), the hour has come; glorify thy Son that the Son may glorify
(Thee),” (v1).
“While I was with them, I kept them in (Thy) name,
which (Thou) hast given me; I have
guarded them, and none of them is lost but the son of perdition, that the
scripture might be fulfilled.” (v12).
--
Gospels
John 17
“When Jesus had spoken these words, he lifted up his eyes to heaven and
said, “(Deus), the hour has come; glorify thy Son that the Son may
glorify (Thee),” (v1)
“for I have given them the words which (Thou) gavest me, and they have
received them and know in (Truth) that I came from (Thee); and they have
believed that (Thou) didst send me. I am praying for them; I am not
praying for the world but for those whom (Thou) has given me, for they are
(Thine); all mine are (Thine), and (Thine) are mine, and I am glorified
in them.” (v8-10).
“I do not pray for these only, but also for those who believe in me
through their word, that they ma all be one; even as (Thou), (Deus), art
in me, and I in (Thee), that they also may be in (Us), so that the world may
believe that (Thou) hast sent me.” (v20-21).
--
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 99: Al Zilzal: The Shaking
Sura 100: Al Adiyat: The Assaulters
Sura 101: Al Qariah: The Calamity
Sura 102: Al Takathur: The Abundance of Wealth
Sura 103: Al Asr: The Time
Sura 104: Al Humazah: The Slanderer
Sura 105: Al Fil: The Elephant
Sura 106: Al Quraish: The Quraish
Sura 107: Al Maun: Acts of Kindness
Sura 108: Al Kauthar: The Abundance of (Benevolence)
Sura 109: Al Kafirun: The Disbelievers
Sura 110: Al Nasr: The Help
“When the earth is shaken with her shaking,
“And the earth brings forth her burdens,
“And man says: What has befallen her?
“On that day she will tell her news,
“As if thy Lord had revealed to her.
“On that day men will come forth in sundry bodies that they may be shown
their works.
“So he who does an atom’s weight of (benevolence) will see it.
“And he who does an atom’s weight of evil will see it.” (v1-8).
“By those running and uttering cries!
“And those producing fire, striking!
“And those suddenly attaching at morn!
“Then thereby they raise dust,
“Then penetrate thereby gatherings—
“Surely man is ungrateful to his Lord.” (v1-6).
“The calamity!
“What is the calamity?
“And what will make thee know how terrible is the calamity?
“The day wherein men will be as scattered mothsm
“And the mountains will be as carded wool.
“Then as for him whose measure of (benevolent) deeds is heavy,
“He will live in a pleasant life.
“And as for him whose measure of (benevolent) deeds is light,
“The abyss is a mother to him.
“And what will make thee know what that is?
“A burning Fire.” (v1-11).
“Abundance diverts you,
“Until you come to the graves.
“Nay, you will soon know,
“Nay, again, you sill soon know.
“Nay, would that you knew with a certain knowledge!”
“By the time!—
“Surely man is in loss,
“Except those who believe and do (benevolence), and exhort one another
to Truth, and exhort one another to patience.” (v1-3).
“Woe to every slanderer, defamer!
“Who amasses wealth and counts it—
“He thinks that his wealth will make him abide.
“Nay, he will certainly be humbled into the crushing disaster;”
(v1-4).
“Hast thou not seen how thy Lord dealt with the possessors of the
elephant?
“Did (Allah) not cause their war to end in confusion?
“And send against them birds in flocks?
“Casting at them decreed stones—
“So (Allah) rendered them like straw eaten up?” (v1-5).
“For the protection of the Quraish—
“Their protection during their journey in the winter and the summer.
“So let them serve the Lord of this House,
“Who feeds them against hunger, and gives them security against
fear.” (v1-4).
“Hast thou seen him who belies religion?
“That is the one who is rough to the orphan,
“And urges not the feeding of the needy.
“So woe to the praying ones,
“Who are unmindful of their prayer!
“Who do (benevolent) deeds to be seen,
“And refrain from acts of kindness!” (v1-7).
“Surely We have give thee abundance of (benevolence).
“So pray to thy Lord and sacrifice.
“Surely thy enemy is cut off from (benevolence).” (v1-3).
“Say: O disbelievers,
“I serve not what you serve,
“Nor do you serve (Allah) Whom I serve,
“Nor shall I serve that which ye serve,
“Nor do your serve (Allah) Whom I serve.
“For you is your recompense and for me my recompense.” (v1-6).
“When Allah’s help and victory comes,
“And thou seest men entering the religion of Allah in companies,
“Celebrate the praise of thy Lord and ask (Allah’s) protection.
Surely (Allah) is ever Returning to mercy.” (v1-3).
--
Discussion Questions From Sura 96: Al Alaq: The Clot
Sura 97: Al Qadr: The Majesty
Sura 98: Al Bayyinah: The Clear Evidence
Sura 99: Al Zilzal: The Shaking
Sura 100 Al Adiyat (The Assaulters), Sura 101 Al Qariah (The Calamity),
Sura 102 Al Takathur (The Abundance of Wealth), Sura 103 Al Asr (The Time), Sura 104
Al Humazah (The Slanderer), Sura 105 Al Fil (The Elephant), Sura 106 Al Quraish
(The Quraish), Sura 107 Al Maun (Acts of Kindness), Sura 108 Al Kauthar (The
Abundance of [Benevolence]), Sura 109 Al Kafirun (The Disbelievers), And Sura
110 Al Nasr (The Help)
What connexion does Sura Al Alaq have with Prophet Muhammad’s, PBUH,
initial interaction with the Angel, Gabriel (Jibril), and the command that the
Angel directs towards Muhammad, PBUH, to read?
What is the significance, reasoning, and implications of referring to
Allah in the third-person, singular, masculine form (as is similarly done
within Judaism and Christianity, and additional religious traditions, including
to some extent, perceivably, Hinduism)? Does a man’s recognition of a
“deity” with a masculine identity serve the person of the man directly and
conscientiously submitting his ego (and coincidingly, his masculinity) to
another authority? Do the group dynamics of social religion, and the
shared submission of men within a religious order, have some factor within
this? Does this also have some confluence with a man recognising the
intrinsic authority of his own far (father) and necessarily submitting to this
in some manner? And how does the nature of that relationship influence
the manner in which men often, within a number of religious traditions, refer
to the Highest Authority, as a far (father)?
Within matters of Faith, is it possible to have “clear evidence”?
Or does “clear evidence” actually exist beyond the temporal Realm, and is
simply “sensed” beyond the senses?
What are the implications of having abyss as a mor (within Verse
9)? Whilst this exists within context of reactionary punishment (and
perhaps the absence of nurturing, along with the standard suffering experienced
when one’s mor is admonished), the notion of the abyss as one’s mor suggests
that one is exactly created from the abyss, and thus seems to absolve the
individual from responsibility for any of the transgressions the individual
commits (as the individual is inevitably created within the benevolent
nurturing of a mor); is there any relevance within this
observation? And how might the parable be actually intended (as a
distinguished nuance from other descriptions of the consequences of malevolence
within this temporal Realm)?
How does “abundance averts you” compare with Jesus’s teaching regarding
the camel and the eye of the needle?
Within Muhammad’s, PBUH, revelation of the Koran, there are specific
warnings for Muhammad’s, PBUH, audience to live righteously; yet, for the
warnings to be productive, there must be some compulsion or force with the
warnings (a revelation of Truth, a physical imposition, or something
else); what is the nature of force that exists within the warnings of the
Koran that compel (inspire) adherence? Is it the example of righteousness
that Muhammad, PBUH, provides? Why is the warning frequently repeated in
a comparatively ambiguous and ubiquitous manner?
How do the teachings within Sura Al Maun compare with the Dhammapada’s
teachings regarding many wise words without corresponding deeds, and also with
Jesus’s criticism of the leaders of society wearing impiously long
phylacraties, but abstaining from practising similar extents of righteousness?
--
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