שלום.नमस्ते.สมาธ.Pax.سلم.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.
Holy Scriptures Study, Week 20 Tetzaveh; 118.6.20
Torah
Shemot 27:20 – 30:10
Adonai commands Moshe for the Israelites to donate crushed oil to fuel the menorah, tended by Aaron and his sons.
“Ordain your brother Aaron and his sons Nadav, Avihu, Eleazar, and Ithamar from among the Israelites, and bring them close to you so that Aaron and his sons can serve Me as priests.” (v28:1).
“Make sacred garments that will add dignity and honor for your brother Aaron.” (v28:2)
“These are the garments that they shall make: a breastplate, an ephod, a robe, a knitted tunic, a headdress, and a sash.” (v4).
2 onyx stones are engraved with the names of Israel’s sons and included within Aaron’s ephod.
The breastplate is commanded to be made, with 4 rows of 3 stones, each with the name of a tribe of Israel.
“Place the Urim and the Thumim in the judgment breastplate, over Aaron’s heart, whenever Aaron enters into the presence of Adonai. He must carry the judgment-making device for the Israelites at all times when he enters Adonai’s presence.” (v30).
“Make the robe that is worn under the ephod out of blue wool.” (v31).
Pomegranates and gold bells are fastened to the fringe of the robe.
“Make a medallion of pure gold, and engrave on it, in the same manner as the signet ring, the words “Holy to Adonai.” (v36).
“Weave the tunic out of linen. Also make the headdress and the embroidered sash out of linen.” (v39).
“Make tunics and sashes for Aaron’s sons. Also make dignified and beautiful headdresses for them.
“Clothe Aaron and his sons in these garments. Then anoint and ordain them to serve as priests before Me.
“Make linen undergarments for them, reaching from their hips to their thighs.
“Aaron and his sons must wear all these garments whenever they enter the Meeting Tent or offer sacrifices on the altar, in the sanctuary;” (v40-43).
“(Moshe), this is what you must do to ordain Aaron and his sons as priests to Me.
“Take a young bull, two perfect rams, loaves of unleavened bread, unleavened loaves mixed with olive oil, and flat matzot brushed with olive oil. All the loaves must be made of fine wheat flour.” (v29:1-2).
Aaron and his sons are washed with water, and Aaron is clothed in his garments, and anointed with oil; Aaron’s sons are then clothed.
The bull is brought, Aaron and his sons lay hands on the bull, and the bull is slaughtered; blood is smeared on altar, blood is poured, the organs are burned on the altar, and the flesh is burned outside the camp as a sin offering.
The 1st ram is slaughtered in similar manner as bull, with all parts being burned on the altar.
The 2nd ram is slaughtered and blood is smeared upon Aaron and his sons, the blood is sprinkled upon the garments, and the organs are burnt.
“Take one flat unleavened loaf of bread, one loaf of oil bread, and one flat cake from the basket of unleavened bread that is before Adonai.
“Put all these items into the hands of Aaron and his sons, and have them offer them as a wave offering before Adonai.” (v23-24).
The items are burned; the breast is removed and offered as a wave offering, to be kept, with the thigh, for Aaron and his sons.
“Take the rest of the dedication ram and cook its flesh in a sacred area. Then Aaron and his sons shall eat the rams’ meat and the bread from the basket near the door of the Meeting Tent. They are the only ones permitted to eat the meat and bread used to make atonement in the dedication ceremony. These offerings are sacred and must not be eaten by nonpriests.” (v31-33).
Sacrifices are prescribed for 7 days.
“This is what you must sacrifice on the altar:
“Sacrifice two lambs each day. The first lamb shall be sacrificed in the morning, and the second lamb in the late afternoon.” (v38-39).
Flour, olive oil, and wine are offered with burnt offering.
“It shall be offered to Adonai at the entrance of the Meeting Tent, the place where I will meet with the people and also speak to you. It is there that I will meet with the Israelites, and the Tabernacle will be sanctified by My presence.” (v42-43).
“Make an altar of acacia wood on which to burn incense.” (v1).
The incense altar is also made of gold.
Aaron is commanded to burn incense during the morning and the evening.
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Why are Aaron and his sons deemed as the High Priest of the Israelites, rather than Moshe and his sons? What are the dynamics amidst, and distinguishing between, the nature of Moshe’s leadership and the nature of Aaron’s leadership? Whilst Moshe appears to continue to be the “high leader” of the Israelites, his “rule” seems to be undermined by the inheritance of “priesthood” to Aaron’s sons, rather than to Moshe’s sons; is this because Moshe marries a woman outside of the tribes of Israel? What are the implications within these circumstances?
What is the intrinsic significance of the materials included within the garments of Aaron and his sons? What is the appropriate balance between abstaining from creating a graven image and attributing unique and esoteric significance to material objects?
What is the meaning and significance within the aggregate, and each of the elements, of the animal sacrifices? Amidst the notion of providing a portion of an individual’s material prosperity as an offering of appreciation, reverence, praise to Adonai, can these same sacrifices be provided without the killing of any animals? Can the principles of compassion, generosity, moderation alleviate the necessity of such sacrifices? How do the teachings of the Buddha, regarding the quintessential sacrifice, compare with this?
How do the practises of animal sacrifice compare to the teachings and practises within the Koran of Islam?
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Bhagavad Gita
Chapters 3 – 4
“O Krishna, you have said that knowledge is greater than action; why then do you ask me to wage this terrible war?
“Your advice seems inconsistent. Give me one path to follow to the supreme good.” (v1-2).
“At the beginning of time I declared two paths for the pure heart: jnana yoga, the contemplative path of spiritual wisdom, and karma yoga, the active path of selfless service.” (v3).
“He who shirks action does not attain freedom; no one can gain perfection by abstaining from work.
“Indeed, there is no one who rests for even an instant; every creature is driven to action by his own nature.” (v4-5).
“Those who abstain from action while allowing the mind to dwell on sensual pleasure cannot be called sincere spiritual aspirants.
“But they excel who control their senses through the mind, using them for selfless service.” (v6-7).
“Fulfill all your duties; action is better than inaction. Even to maintain your body, Arjuna, you are obliged to act.
“Selfish action imprisons the world. Act selflessly, without any thought of personal profit.” (v8-9).
There is connexion between service, pleasure, and the devas.
“Every selfless act, Arjuna, is born from Brahman, the eternal, infinite Godhead. (Brahman) is present in every act of service.
“All life turns on this law, O Arjuna. Whoever violates it, indulging the needs of others, has waster his life.
“But those who realize the Self are always satisfied. Having found the source of joy and fulfillment, they no longer seek happiness from the external world.
“They have nothing to gain or lose by any action; neither people nor things can affect their security.” (v15-18).
“Strive constantly to serve the welfare of the world; by devotion to selfless work one attains the supreme goal of life.” (v19).
“What the outstanding person does, others will try to do. The standards such people create will be followed by the whole world.” (v21).
“All actions are performed by the gunas of prakriti. Deluded by his identification with the ego, a person thinks, ‘I am the doer.’
“But the illumined man or woman understands the domain of the gunas and is not attached. Such people know that the gunas interact with each other; they do not claim to be the doer.” (27-28).
“Performing all actions for (My) sake, completely absorbed in the Self, and without expectations, fight!—but stay free from the fever of the ego.” (v30).
“Those who live in accordance with these divine laws without complaining, firmly established in faith, are released from karma.
“Those who violate these laws, criticizing and complaining, are utterly deluded, and are the cause of their own suffering.” (v31-32).
“It is better to strive in one’s own dharma than to succeed in the dharma of another. Nothing is ever lost in following one’s own dharma, but competition in another’s dharma breeds fear and insecurity.” (v35).
“What is the force that binds us to selfish deeds, O Krishna? What power moves us, even against our will, as if forcing us?
“It is selfish desire and anger, arising from the guna of rajas; these are the appetites and evils which threaten a person in this life.” (v36-37).
Knowledge is hidden by desire.
“Selfish desire is found in the senses, mind, and intellect, misleading them and burying the understanding in delusion.
“Fight with all your strength, Arjuna! Controlling your senses, conquer your enemy, the destroyer of knowledge and realization.” (v40-41).
“The senses are higher than the body, the mind higher than the senses; above the mind is the intellect, and above the intellect is the Atman.
“Thus, knowing that which is supreme, let the Atman rule the ego. Use your mighty arms to slay the fierce enemy that is selfish desire.” (v42-43).
Sri Krishna describes a lineage of students and teachings.
Sri Krishna explains occurrence of previous lives.
“My true being is unborn and changeless. I am the Lord who dwells in every creature. Through the power of (My) own maya, I manifest (Myself) in a finite form.” (v6).
“Whenever dharma declines and the purpose of life is forgotten, I manifest (Myself) on earth.
“I am born in every age to protect the good, to destroy evil, and to reestablish dharma.” (v7-8).
“He who knows (Me) as his own divine Self breaks through the belief that he is the body and is not reborn as a separate creature. Such a one, Arjuna, is united with (Me).
“Delivered from selfish attachment, fear, and anger, filled with (Me), surrendering themselves to (Me), purified in the fire of (My) being, many have reached the state of unity in (Me).” (v9-10).
“As men approach (Me), so I receive them. All paths, Arjuna, lead to (Me).” (v11).
“Actions do not cling to (Me) because I am not attached to their results. Those who understand this and practise it live in freedom.” (v14).
“What is action and what is inaction? This question has confused the greatest sages. I will give you the secret of action, with which you can free yourself from bondage.
“The true nature of action is difficult to grasp. You must understand what is action and what is inaction, and what kind of action should be avoided.” (v16-17).
“The wise see that there is action in the midst of inaction and inaction in the midst of action. Their consciousness is unified, and every act is done with complete awareness.
“The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge.
“The wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results of their action; even while acting, they really do nothing at all.
“Free from expectations and from all sense of possession, with mind and body firmly controlled by the Self, they do not incur sin by the performance of physical action.” (v18-21).
“They live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in success and failure and content with whatever comes to them.
“They are free, without selfish attachments; their minds are fixed in knowledge. They perform all work in the spirit of service, and their karma is dissolved.” (v22-23).
“The process of offering is Brahman; that which is offered is Brahman. Brahman offers the sacrifice in the fire of Brahman. Brahman is attained by those who see Brahman in every action.
There is the description of different offerings.
“True sustenance is in service, and through it a man or woman reaches the eternal Brahman. But those who do not seek to serve are without a home in this world. Arjuna, how can they be at home in any world to come?” (v31).
“These offerings are born of work, and each guides mankind along a path to Brahman. Understanding this, you will attain liberation.
“The offering of wisdom is better than any material offering, Arjuna; for the goal of all work is spiritual wisdom.” (v32-33).
“Approach someone who has realized the purpose of life and question him with reverence and devotion; he will instruct you in this wisdom.
“Once you attain it, you will never again be deluded. You will see all creatures in the Self, and all in (Me).” (v34-35).
“Even if you were the most sinful of sinners, Arjuna, you could cross beyond all sin by the raft of spiritual wisdom.” (v36).
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Is there such a phenomenon as an absolutely “selfless” act, or is this simply an illusion; similarly, is there such a phenomenon as an absolutely “selfish” act, or is this also an illusion? What intrinsic transgressions can exist within the most selfless of acts; and what intrinsic benefits to the Universe can exist within the most selfish of acts?
How may such dynamics of selflessness and selfishness be considered particularly amidst the notion of equanimity, and being genuinely indifferent towards painful and pleasurable experiences?
Is “fighting the enemy of desire” to be appropriately understood in a metaphorical, abstract manner, or as a tangible, temporal manner? Does any individual have an enemy that exists as another individual, or is desire and/or selfishness, in and of itself, the enemy? Is there actually a distinction between the temporal and the esoteric battlefield; and is there any legitimacy within the notion of the temporal battlefield simply existing as a mirror?
How does, “Fight with all your strength, Arjuna!” compare with Jesus’s (and Moshe’s), “Love God with all your heart and with all your strength and with all your mind and with all your soul”? How do these respective and/or simultaneous battles look like within the temporal realm?
Within Sri Krishna’s description of being manifested in finite form, does such assume the characteristic of a finiteness to Divinity, as may be perceived within many Christian proclamations of Jesus as being the manifestation of God, or is this appropriately understood as a being maintaining Divinity whilst such Divinity existing beyond the individual?
How does the nature of action and inaction, as described within Chapter 4 of the Bhagavad Gita, compare with the anecdote, within the Gospel of John, of Jesus continuing to draw in the sand, whilst the crowd prepares to stone the adulteress woman?
Amidst the teaching regarding indifference to the results of action, how does this compare with the characteristics of the guna of tamas; amidst such indifference, how does an individual avoid the susceptibilities of tamas?
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Digha Nikaya
Maha Paranibbana Suttanta
Chapter 1
“Thus have I heard. The Exalted One was once dwelling in Rajagaha, on the hill called the Vulture’s Peak. Now at that time Ajatasattu, the son of the queen-consort of the Videha clan, the king of Magadha, had made up his mind to attack the Vajjians; and he said to himself, ‘I will strike at these Vajjians, mighty and powerful though they be, I will root out these Vajjians, I will destroy these Vajjians, I will bring these Vajjians to utter ruin!” (v1).
Ajatasattu commands his Brahmin consul to approach the Buddha.
The Buddha communicates blessings towards the Vajjians.
“So long, Ananda, as the Vajjians meet together in concord, and rise in concord—so long as they enact nothing not already established, abrogate nothing that has been already enacted, and act in accordance with the ancient institutions of the Vajjians, as established in former days—so long as they honour and esteem and revere and support the Vajjian elders, and hold it a point of duty to hearken to their words—so long as no women or girls belonging to their clans are detained among them by force or abduction—so long as they honour and esteem and revere and support the Vajjian shrines in town or country, and allow not the proper offerings and rites, as formerly given and performed, to fall into desuetude—so long as the rightful protection, defence, and support shall be fully provided for the Arahants among them, so that Arahants from a distance may enter the realm, and the Arahants therein may live at ease—so long may the Vajjians be expected not to decline, but to prosper.” (v4).
The Brahmin Vassakara acknowledges the Buddha’s consultation and returns to Ajatasattu.
The Buddha bids Ananda to summon the members of the Sangha together.
The Buddha teaches 7 precepts to the Sangha: 1.) regularly gathering together; 2.) gathering in concord; 3.) abiding by the rules of the Sangha without inventions; 4.) honouring elders of the Sangha; 5.) abstaining from falling to craving for existence; 6.) delighting in solitude; and, 7.) training own minds in self-possession.
The Buddha teaches 7 additional precepts.
“So long as the brethren shall not engage in or be fond of, or be connected with business—so long as the brethren shall not be in the habit of, or be fond of, or be partakers in idle talk—so long as the brethren shall not be addicted to, or be fond of, or indulge in slothfulness—so long as the brethren shall not frequent, or be fond of, or indulge in society—so long as the brethren shall neither have, nor fall under the influence of, wrong desires—so long as the brethren shall not become the friends, companions, or intimates of evil-doers—so long as the brethren shall not come to a stop on their way (to Nirvana in Arahantship) because they have attained to any lesser thing—so long may the brethren be expected not to decline, but to prosper.” (v7).
“So long as the brethren shall be full of faith, modest in heart, afraid of wrong doing, full of learning, strong in energy, active in mind, and full of wisdom—so long may the brethren be expected not to decline, but to prosper.” (v8).
“So long as the brethren shall exercise themselves in the sevenfold higher wisdom, that is to say, in mental activity, search after truth, energy, joy, peace, earnest contemplation, and equanimity of mind—so long may the brethren be expected not to decline, but to prosper.” (v9).
“So long as the brethren shall exercise themselves in the realization of the ideas of the impermanency of all phenomena, bodily or mental, the absence in them of any abiding principle of any ‘soul,’ of corruption, of the danger of wrong thoughts, of the necessity of getting rid of them, or purity of heart, of Nirvana—so long may the brethren be expected not to decline, but to prosper.” (v10).
“So long as the brethren shall persevere in kindness of action, speech, and thought towards their fellow disciples, both in public and in private—so long as they shall divide without partiality, and share in common with their upright companions, all such things as they receive in accordance with the just provisions of the Order, down even to the mere contents of a begging-bowl—so long as the brethren shall live among the saints in the practice, both in public and in private, of those virtues which (unbroken, intact, unspotted, unblemished) are productive of freedom, and praised by the wise; which are untarnished (by the desire of future life, or by the belief in the efficacy of outward acts); and which are conducive to concentration of heart—so long as the brethren shall live among the saints, cherishing, both in public and in private, that noble and saving insight which leads to the complete destruction of the sorrow of him who acts according to it—so long may the brethren be expected not to decline, but to prosper.” (v11).
The Buddha teaches contemplation and intelligence abstaining from Intoxications of Sensuality, Becoming, Delusion, and Ignorance.
The Buddha and Ananda travel to Ambalatthika and Nalanda, expounding the Dharma.
Sariputta severely praises the Buddha, and the Buddha challenges such praise.
The Buddha and Ananda travel to Pataligama.
“And the Exalted One robed himself, took his bowl and other things, went with the brethren to the rest-house, washed his feet, entered the hall, and took his seat against the centre pillar, with this face towards the east. And the brethren also, after washing their feet, entered the hall, and took their seats round the Exalted One, against the western wall, and facing the east. And the Pataligama disciples too, after washing their feet, entered the hall, and took their seats opposite the Exalted One, against the eastern wall, and facing towards the west.” (v22).
The Buddha describes a 5 step process of descension for a wrong-doer: poverty from sloth; receiving an unfavourable reputation; entering kingdoms shy and confused; becoming anxious upon death; and being reborn in an unhappy state.
The Buddha describes a 5 step process for the righteous: attainment of wealth; positive reputation; entering kingdoms with confidence; dying without anxiety; being reborn in a happy state.
Sunidha and Vassakara, ministers of Magadha, begin to build a fortress to defend against the Vajjians.
The Buddha witnesses fairies visiting the site of construction of the fortress.
Sunidha and Vassakara visit the Buddha and provide a meal.
“But the Exalted One went on to the river. And at that time the river Ganges was brimful and overflowing; and wishing to cross to the opposite bank, some began to seek for boats, some for rafts of wood, whilst some made rafts of basket-work. Then the Exalted One as instantaneously as a strong man would stretch forth his arm, or draw it back again when he had stretched it forth, vanished from this side of the river, and stood on the further bank with the company of the brethren.” (v33).
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What is the nature of the Buddha’s interaction with the contemporary political affairs of the lands wherein he resides? What are examples of appropriate consultation and blessings, and what is excessive allegiance? Amidst the practise of equanimity, how beholden does the Buddha, and the members of his Sangha, become to those who provide shelter and provisions to the Buddha, and his Sangha? Are there any examples of kings or rulers vying directly against the Buddha because of perceived consultation and/or favour the Buddha provides to a rival king?
How do the precepts that the Buddha teaches within the first chapter of the Maha Parinibbana Suttanta, compare with the prohibitions that the Buddha teaches within the first Sutta of Volume 1 of the Digha Nikaya? How do these precepts compare with the 5 basic prohibitions?
If the first 7 precepts that the Buddha describes ensure the continuation and prosperity of the Sangha, of what additional benefit is adherence to the additional 7 precepts that the Buddha teaches?
How does the intrinsic nature, context, and detail of the Buddha’s doctrine within this Sutta, compare with the conveyance of the 10 Commandments and mitzvot from Moshe to the Israelites (particularly considering economic cooperation amongst respective members)? How does this doctrine also compare with the directions that Jesus provides to his disciples? And how does this doctrine compare with the comprehensive directions for livelihood that Muhammad teaches to the Umma?
What is the nature of “Faith” within Buddhism, amidst the significant emphasis upon thought and transcendental logical processing?
How do the processes and dynamics of etiquette and hospitality, described within this sutta, compare with the etiquette and the hospitality that Avraham provides to the visitors from Adonai?
The Buddha describes the receiving of tremendous wealth as a result of righteous deeds; how does this teaching compare with the Koranic teachings regarding believers entering Heaven amidst the Day of Judgment? How does this compare with the equanimity and indifference that is taught within the Bhagavad Gita? And how do Jesus’s teachings compare with each of these?
After admonishing previous solicitations to perform special feats, why does the Buddha perform the miracle of travelling instantaneously across the Ganges river?
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Gospels
Luke 20 – 22
“One day, as he was teaching the people in the temple and preaching the gospel, the chief priests and the scribes with the elders came up and said to him, ‘Tell us by what authority you do these things, or who it is that gave you this authority.’ He answered them, ‘I also will ask you a question: now tell me, Was the baptism of John from heaven or from men?’ And they discussed it with one another, saying, ‘If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ But if we say, ‘From men,’ all the people will stone us; for they are convinced that John was a prophet.’ So they answered that they did not know whence it was. And Jesus said to them, ‘Neither will I tell you by what authority I do these things.’” (v1-8).
Jesus tells the parable of the murderous tenants.
“But he looked at them and said, ‘What then is this that is written:
‘The very stone which the builders rejected has become the head of the corner’?” (v17).
“The scribes and the chief priests tried to lay hands on him at that very hour, but they feared the people; for they perceived that he had told this parable against them. So they watched him, and sent spies, who pretended to be sincere, that they might take hold of what he said, so as to deliver him up to the authority and jurisdiction of the governor.” (v19-20).
“They asked him, ‘Teacher, we know that you speak and teach rightly, and show no partiality, but truly teach the way of God, Is it lawful for us to give tribute to Caesar, or not?’ But he perceived their craftiness, and said to them, ‘Show me a coin. Whose likeness and inscription has it?’ They said, ‘Caesar’s.’ He said to them, ‘Then render to Caesar the things that are Caesar’s, and to God the things that are God’s.’” (v21-26)
“And Jesus said to them, ‘The sons of this age marry and are given in marriage; but those who are accounted worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die any more, because they are equal to angels and are sons of God, being sons of the resurrection.’” (v34-36).
Jesus asks how can David call Moshiach, “Leader.”
“And in the hearing of all the people he said to his disciples, ‘Beware of the scribes, who like to go about in long robes, and love salutations in the market places and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.” (v45-47).
“He looked up and saw the rich putting their gifts into the treasury; and he saw a poor widow put in two copper coins. And he said, ‘Truly I tell you, this poor widow has put in more than all of them; for they all contributed out of their abundance, but she out of her poverty put in all the living that she had.” (v1-4)
Jesus predicts the destruction of the temple.
“You will be delivered up even by parents and brothers and kinsmen and friends, and some of you they will put to death; you will be hated by all for my name’s sake. But not a hair of your head will perish. By your endurance you will gain your lives.” (v16-19).
“But take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a snare; for ti will come upon all who dwell upon the face of the whole earth. But watch at all times, praying that you may have strength to escape all these things that will take place, and to stand before the Son of man.” (v34-36).
Pesach arrives and Judas conspires to betray Jesus.
“And he took a cup, and when he had given thanks he said, ‘Take this, and divide it among yourselves; for I tell you that from now on I shall not drink of the fruit of the vine until the (Sovereignty) of God comes.’ And he took bread, and when he had given thanks he broke it and gave it to them, saying, ‘This is my body which is given for you. Do this in remembrance of me.’ And likewise the cup after supper, saying, ‘This cup which is poured out for you is the new covenant in my blood.’” (v17-20).
“A dispute also arose among them, which of them was to be regarded as the greatest. And he said to them, ‘The kings of the Gentiles exercise (leadership) over them; and those in authority over them are called benefactors. But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. For which is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves.” (v24-27).
“He said, ‘I tell you, Peter, the cock will not crow this day, until you three times deny that you know me.’” (v34).
“And he said to them, ‘When I sent you out with no purse or bag or sandals, did you lack anything?’ They said, ‘Nothing.’ He said to them, ‘But now, let him who has a purse take it, and likewise a bag. And let him who has no sword sell his mantle and buy one.’” (v35-36).
“And he withdrew from them about a stone’s throw, and knelt down and prayed, ‘(God), if (Thou) art willing, remove this cup from me; nevertheless not my will but (Thine), be done.’” (v41-42).
Judas betrays Jesus with a kiss.
“And when those who were about him saw what would follow, they said, ‘(Leader), shall we strike with the sword?’ And one of them struck the slave of the high priest and cut off his right ear. But Jesus said, ‘No more of this!’ And he touched his ear and healed him.” (v49-51).
Peter denies Jesus 3 times and weeps upon becoming aware of this.
The guards mock Jesus, and the authorities persecute Jesus.
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It seems as though Jesus has a considerable amount of disdain towards the leaders of society during his temporal experiences; why is that? And how does this compare to his teachings regarding “loving one’s enemy” and providing forgiveness?
What may be some contemporary versions of Jesus’s counter-challenge regarding the baptism of John? What are the points of indecision on the part of current conventional authorities?
Amidst the teaching “rendering unto Caesar,” and “rendering unto God,” is there any legitimacy within the consideration of the very likeness of Caesar, and even Caesar himself, being the creation of, and belonging to, God?
Does Jesus’s teaching, regarding the similarity of people to angels and abstaining from marriage, have any implications regarding temporal behaviour? Is this a factor that traditionally leads to the practise of celibacy within Christianity? And how does this teaching compare with the teachings within the Koran regarding the ascension of believers upon the Day of Judgment? How do these teachings also compare to the respective teachings regarding Nirvana, within Buddhism and Hinduism?
From the example of the poor widow making a donation, is there any legitimacy within the inference of there existing some form of intrinsic righteousness within poverty? What may be the nature of any such righteousness? How does this compare to practise of asceticism in Buddhism and Christianity? And how does this compare with the notion of wealth being received by doers of good (as shared within the first chapter of the Pari Nibanna Suttanta of the Digha Nikaya)? And how does this compare with respective traditional notion regarding blessings being received because of meritorious deeds and righteousness, particularly within Judaism and Islam?
How does Jesus’s teaching regarding the tumult and the destruction of the temple, and maintaining vigilance of righteousness, compare with the teachings of the Buddha, within the first chapter of the Pari Nibbana Suttanta, regarding wrongful and rightful conduct, and the respective consequences of each?
What is the metaphysical nature of the bread and wine that Jesus refers to as his body and blood? What are some additional metaphysical teachings regarding nutrients, that are shared within additional religious traditions?
How does Jesus’s teachings within chapter 22 of the Gospel according to Luke, regarding the taking of purses and swords, compare to the previous teachings that Jesus references, regarding “turning the other cheek,” and “giving without receiving”? Which teachings are to be practised within contemporary circumstances? Are there select circumstances for the practise of either one? And how is this influenced by Jesus condemnation of the violent response amidst his arrest, and his healing of the slave whose ear is cut within the conflict?
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Koran
Sura 21: Al Anbiya (The Prophets)
“Their reckoning draws nigh to men, and they turn away in heedlessness.
“There comes not to them a new Reminder from their Lord but they hear it while they sport,
“Their hearts trifling. And they—the wrongdoers—counsel in secret: He is nothing but a mortal like yourselves; will you then yield to enchantment while you see?
“He said: My Lord knows every utterance in the heaven and the earth, and (Allah) is the Hearer, the Knower.” (v1-4)
“Nay, We hurl the Truth against falsehood, so it knocks out its brains, and lo! It vanishes. And woe to you for what you describe!
“And to (Allah) belongs whoever is in the heavens and the earth. And those who are with (Allah) are not too proud to serve (Allah), nor are they weary.
“They glorify (Allah) night and day: they flag not.” (v18-20).
“Do not those who disbelieve see that the heavens and the earth were closed up, so We rent them. And We made from water everything living. Will they not then believe?
“And We made firm mountains in the earth lest it be convulsed with them, and We made in it wide ways that they might follow a right direction.
“And We have made the heaven a guarded canopy; yet they turn away from its signs.
“And (Allah) it is Who created the night and the day and the sun and the moon. All float in orbits.” (v30-33).
“Every soul must taste of death. And We test you by evil and good by way of trial. And to Us you are returned.” (v35).
“Man is crated of haste. Soon will I show you My signs, so ask Me not to hasten them.” (v37).
“Nay, it will come to them all of a sudden and confound them, so they will not hav eth epower to avert it, nor will they be respited.” (v40).
“Nay, We gave provision to these and their fathers, until life was prolonged to them. See they not then that We are visiting the land, curtailing it of its sides? Can they then prevail?” (v44).
There is reference to Moshe and Aaron.
“And certainly We gave Abraham his rectitude before, and We knew him well.
“When he said to his sire and his people: What are these images to whose worship you cleave?
“They said: We found our fathers worshipping them.
“He said: Certainly you have been, you and your fathers, in manifest error.
“They said: Hast thou brought us the truth, or art thou of the jesters?
“He said: Nay, your Lord is the Lord of the heavens and the earth, Who created them; and I am of those who bear witness to this.
“And, by Allah! I will certainly plan against your idols after you go away, turning your backs.
“So he broke them into pieces, except the chief of them, that haply they might return to it.
“They said: Who has done this to our (deities)? Surely he is one of the unjust.
“They said: We hear a youth who is called Abraham, speak of them.
“They said: Then bring him before the people’s eyes, perhaps they may bear witness.
“They said: Hast thou done this to our (deities), O Abraham?
“He said: Surely someone has done it. The chief of them is this; so ask them, if they can speak.
“Then they turned to themselves and said: Surely you yourselves are wrongdoers;
“Then they were made to hang down their heads: Thou knowest indeed that they speak not.
“He said: Serve you then besides Allah what does you no good, nor harms you?
“Fie on you and on what you serve besides Allah! Have you no sense?
“They said: Burn him, and help your (deities), if you are going to do anything.
“We said: O fire, be coolness and peace for Abraham;
“And they intended a plan against him, but We made them the greater losers.
“And We delivered him and Lot directing them to the land which We had blessed for the nations.
“And We gave him Isaac; and Jacob, a son’s son. And We made them all good.” (v51-72).
There is reference to Noach, David, and Solomon.
There is reference to Dhu l Nun, Zacharias, and John.
“So whoever does good deeds and is a believer, there is no rejection of his effort, and We surely write it down for him.” (v94).
“And certainly We wrote in the Book after the reminder that My righteous servants will inherit the land.
“Surely in this is a message for a people who serve Us.
“And We have not sent thee but as a mercy to the nations.
“Say: It is only revealed to me that your God is one God: will you then submit?
“But if they turn back, say: I have warned you in fairness, and I know not whether that which you are promised is near or far.
“Surely (Allah) knows what is spoken openly and (Allah) knows what you hide.
“And I know not if this may be a trial for you and a provision till a time.
“He said: My Lord, judge Thou with truth. And our Lord is the Beneficent, Whose help is sought against what you ascribe to (Allah).” (v105-112).
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How does the condemnation of the “wrongdoers,” within the Koran, compare with the condemnation of the surrounding tribes around the Israelites, within the Torah? How does this also compare with the condemnation that Jesus teaches regarding transgressions of the authorities of his contemporaries? How do each of these compare with the respective teachings within Buddhism and Hinduism similarly regarding the consequences of transgression?
How do Verses 19 and 20, within Sura Al Anbiya, compare with the teachings from the Bhagavad Gita regarding the wise recognising all within Brahman/Allah? What are the distinctions between, and intrinsic similarities and congruencies within, the notions of every being “belonging” to Allah, and the Self of Brahman existing within every being?
How does the Koranic teaching regarding all life being derived from water compare with additional metaphysical teachings, particularly from Judaism, Christianity, Hinduism, and Buddhism?
How do the Koranic teachings regarding devastation, particularly amidst Verses 40 and 44, compare with Jesus’s teachings similarly regarding devastation?
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Blessings upon the Prophets:
May Peace and Blessings of the Highest Authority we respectively recognise, known by many names, including God, El Shaddai, Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Dios, Deus Dominus, Jah, Jehovah, Allah, Ahura Mazda, Infinity, Logic, Wakan Tanka, Ultimate Reality, and additionally, be upon the Rishis, Moshe, the Buddha, Jesus, Muhammad, the Universe, Baha’u’llah, Guru Nanak, Zarathustra, Avraham, Confucius, Lao Tzu, Socrates, Plato, Aristotle, the Indigenous, Tainoterranea, Asia, Europe, Mediterranea, and Africa.
ૐ. אמן.
שלום.नमस्ते.สมาธิ.Pax.سلم.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.和平.平和.평화.Aloha.
ૐ. אמן.
