Crescent City, CA   -   Wellington, NZ

added to www.lojongglue34.blogspot.com

The work connects text in the RSV gospel of John and the book of Genesis.

note (in midst of Samaritan mission):

John 4.35: 'Do you not say, `There are yet four months, then comes the harvest'?  I tell you, lift up your eyes, and see how the fields are already white for harvest.'  other use of 'white' in John's gospel: at empty tomb, Mary Magdalene sees 'two angels in white'

'fields already white for harvest': *resurrection , *reconciliation
The gospel author John sought a reconciliation in both the spirit of vengeance that came as a result of the apparent split and the manifested historical result of the written narrative upon humanity.  The gospel author sought a reconciling of narrative evidenced in the woman brought in adultery, the writing in the sand and in the raising of Lazarus to name a few mechanisms to this reconciliation.  some uses of 'field' in the book of Genesis RSV:

Gen 3.18: ' thorns and thistles it shall bring forth to you; and you shall eat the plants of the field.' (enmity between man and woman, Adam and Eve)**

Gen 4.8: 'Cain said to Abel his brother, "Let us go out to the field." And when they were in the field, Cain rose up against his brother Abel, and killed him.' (Cain and Abel)**  two uses: mutuality

Gen 23.19: 'Abraham buried Sarah his wife in the cave of the field of Mach-pe'lah east of Mamre' (that is, Hebron) (Abraham and Sarah)**

Gen 24.65: 'and said to the servant (eldest), "Who is the man yonder, walking in the field to meet us?" The servant said, "It is my master (Isaac)." So she (Rebekah) took her veil and covered herself.' (Isaac and Rebekah)**

Gen 25.9: Isaac and Ish'mael his sons buried him (Abraham) in the cave of Mach-pe'lah, in the field of Ephron the son of Zohar the Hittite, east of Mamre, (Isaac and Ishmael his sons and Abraham)**

G 25.27: When the boys grew up, Esau was a skilful hunter, a man of the field, while Jacob was a quiet man, dwelling in tents. (Esau and Jacob)**

Gen 27.5: Now Rebekah was listening when Isaac spoke to his son Esau. So when Esau went to the field to hunt for game and bring it, (Rebekah and Isaac and Esau)**

Gen 29.2: As he (Jacob) looked, he saw a well in the field, and lo, three flocks of sheep lying beside it; for out of that well the flocks were watered. The stone on the well's mouth was large, Jacob's watering one flock of sheep.

Gen 31.14: So Jacob sent and called Rachel and Leah into the field where his flock was, (Jacob and Rachel and Leah)**

Gen 34.28: they took their flocks and their herds, their asses, and whatever was in the city and in the field; (sons of Jacob raid Shechem) (Jacob and Shechem)**

Gen 41.48: and (Joseph) he gathered up all the food of the seven years when there was plenty in the land of Egypt, and stored up food in the cities; he stored up in every city the food from the fields around it.

Gen 50.13: for his sons carried him to the land of Canaan, and buried him (Israel**) in the cave of the field at Mach-pe'lah, to the east of Mamre. (up from Egypt, last use of 'field' in b of Genesis)

There is a shooting back reconciliatory aspect to John's gospel ('before Abraham was, I am', J 8.58). The blog mentioned is in its early stage investigating connections in these two books of beginning. This method of inquiry/exegesis is not well embraced by academia. Despite this, I believe there are some revealing aspects in this form.

add Gen 23.[17]  'So the field of Ephron in Mach-pe'lah, which was to the east of Mamre, the field with the cave which was in it and all the trees that were in the field, throughout its whole area, was made over'  (field Abraham bought: three use of 'field')
John 11.
[38] 'Then Jesus, deeply moved again, came to the tomb; it was a cave, and a stone lay upon it.' (raising of Lazarus)
(raising of Jesus):  John 20.
[1] 'Now on the first day of the week Mary Mag'dalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.'  (2x)

Gen 29.[2] 'As he (Jacob) looked, he saw a well in the field, and lo, three flocks of sheep lying beside it; for out of that well the flocks were watered. The stone on the well's mouth was large,'  (Jacob rolls the stone from the well's mouth, waters one flock)
John 4.
[6] Jacob's well was there, and so Jesus, wearied as he was with his journey, sat down beside the well. It was about the sixth hour.
[11] The woman said to him, "Sir, you have nothing to draw with, and the well is deep; where do you get that living water?
[12] Are you greater than our father Jacob, who gave us the well, and drank from it himself, and his sons, and his cattle?"
[14] but whoever drinks of the water that I shall give him will never thirst; the water that I shall give him will become in him a spring of water welling up to eternal life."



'Particle Fever' follows the inside story of six scientists seeking to unravel the mysteries of the universe.

'super symmetry' (harmony) and/or 'multi-verse' (chaos) : higgs boson (God particle)
this is an exciting video, we must work toward a greater harmony and new configurations. (folding in/integrating with 'the other'): narrative, 'understanding' over 'tolerance'. 

Bw insert:

1.  Scripture separates.
2.  There is a way of identifying both a multiverse and super symmetry among Abrahamic faiths. ( with the help of other communities.)
3.  A super symmetry can be sought for as contained in the universes (multiverse) of the separate narratives and Scriptures.

'So one of the most important forms Israel adopted in the whole evolution of her theological thinking  was the assimilation of traditions existing in written form, and their combination and interpretation in the light of the present day.'
Gerhard von Rad, Old Testament Theology v 1

'It frequently took great boldness to combine traditions which originally were complete strangers to one another, and a great deal of difficult overlapping in subject matter had to be overcome.'

A second video: Quantum Beauty / Frank Wilczek


Real AND Ideal (correspondence between)

Forces Unify

An equation has symmetry if:
there is change without changing (without changing content)
economy of means
an emergent complexity
rich consequences

early article (2009) advocating for shared narrative:


this is joseph from fish town, liberia. I lived in his village and worked at the hospital for ten months, 2010.


Some integrative ideas:

'(God) denotes the unity of all ideal ends arousing us to desires and actions.'

'Faith-religion' that signifies being conquered, vanquished in our active nature by an ideal end and then working to bring that ideal and (God) into existence as far as it lies in our power.'
John Dewey

'dialogue among the religious traditions centering on the practical needs of the world is necessary.'
John Cobb

'In Zen there must be satori; there must be a general mental upheaval which destroys the old accumulations of intellectuality and lays down a foundation for a new faith...there must be the awakening of a new sense which will review the old things from an angle of perception entirely and most refreshingly new.'

'religiously this is a new birth, and morally, the revaluation of one's relationship to the world.'
D.T. Suzuki

The idea is a general universal framework (compassion, dignity, service, children): then separate traditions can feed into the larger.  Currently in practice at work.  We find ourselves and other through work and not roles.


The Nature of Reality - Theory of Relativity, Quantum Science and Buddhist Thought 1/2   https://www.youtube.com/watch?v=n984nd55BqQ

Conclusion part 1:.    37:13 to 39:50



pictures from Liberia, 2010.


San Luis

From recent trip: Lake City to Creede to Buena Vista to Alamosa, Colorado.  I live in Grand Junction and work in finance to those in the throes of homelessness or on the verge of homeless.  It is an interesting lot: examining the 'welfare' aspect in this smaller town in the midst of great kindness.  The mountains high to the east and the red of Utah to the west.  The Volvo provides a nice container to go through.  Welfare is needed.  The homeless deserve a home.  The wage earners deserve a liveable wage.  Welfare is in the quality of life and in supporting human flourishing.  There are positive and negative outlooks toward community.  A good way to heal this rift is in economic justice and positive education.


'The idea of philosophy is mediation - Christianity's is the paradox.'
Soren Kierkegaard

If one holds to some (Christian) scripture, there is no mediation but a clear stance.  If it is open and in the spirit of a greater inclusivity as in the blind man made to see's awareness of 'worship God and do his will and God will listen' (gospel of John), then assuredly the person will be cast out from the first. 

This was a solution to the 'opposites' found in Samaritan and Jew.  Jesus, after all was sacrificed between two 'others'.  triad to synthesis or higher celebratory resolution.  Jesus told the Samaritan woman, 'I who speak to you am he.'  Devoid of titles, a simple statement of non-separation that includes the 'I am' (God) within triad of I, you, he(she).'   We are all bound singularly.

How do we hold to the collective while sitting with the individual person right in front of one?  There is difference and there is something in the space: there is potential and it is always in between you and me, he and she.


Return to Galilee

In the gospel of Mark, reportedly the first gospel written, the disciples are told to return to Galilee as last command.  In one sense, this could be a call to return to the beginning of the gospel, to take the journey again.  How does one's understanding increase?  The video points to a movement to the right, into the future, but it also requires a turning about and a return to the beginning, to live the story and to see*.  

Consider as it relates to 1. one's personal 'story'  2.  returning to the beginning of gospel again and again and travelling through with a greater clarity 3.  Jesus' 'before Abraham was, I am' and the integration of first and second born, the sacrifice, 'Israel', Ishmael (Hagar) and Isaac, Jacob (Israel) and Esau.



there is a layering in all things


From The Asian Journal of Thomas Merton, 326-343

Thomas Merton's final speech, hours before his death in Thailand.  Important work, important search: where are they now?  Not a Marxist (do not know theory or/against historical practice) but enjoy the kind of integration Merton was excited about and working with and the importance of the contemplative-mediator in the midst rather than the disputer-strategist. 


'Without imagination there is no vision and no creation.
Most of the miseries of man, such as selfishness,
injustice and cruelty, have their root
in a lack of imagination'

Marasco, Preface to Upanishads


'A self-sacrificing way,
but also a warrior's way, and not
for brittle, easily broken,

The soul is tested here by sheer terror,
as a sieve sifts and separates
genuine from fake.

And this road is full of footprints!
Companions have come before.
They are your ladder.
Use them!

Without them you won't have the spirit-quickness
you need.  Even a dumb donkey
crossing a desert becomes nimblefooted
with others of its kind.

Stay with a caravan.  By yourself,
you'll get a hundred times more tired,
and fall behind.'



'If we are to influence global and planetary life, we will do it in cooperative interaction rather than in competitive strife. Our inter-relationship with life is a learning process of mutual inter-dependence and not that of exploitation, combat, and warfare, a lethal process which is almost certain to destroy us in the end.'

'Life is not determined by blind external forces; it is affected, by the quality of our respect for its inherent processes and our willingness to interact with and relate to all life forms in a gentle, non-exploitive cooperative manner.'

'Our universe is so vastly complex and mysterious that no one species (no matter how enlightened) and no one religious system (no matter how sophisticated) could comprehend and understand its totality.'

O'Murchu, Quantum Theology


Choice in 2012

Market Day, Fish Town, Liberia

In remembrance of Fish Town, where food is scarce and conditions are harsh.  This year I have a lot to work on.  BW

'The worst moral disease the West suffers from is the educated person's fear of poverty'
William James

“Any discussion of world poverty that does not come round to demanding a radical change in our habits of consumption and waste, our tastes, our profligate standard of living, our values generally is a hypocricy. There are no technical answers to ethical questions.’
Theodore Roszak, Where the Wasteland Ends


‘Any conceivable sort of boundary is a mere abstraction from the seamless coat of the universe, and hence all boundaries are pure illusions in the sense that they create separation (and ultimately conflict) where there is none. The boundaries between opposites, as well as the boundaries between things and events, remain at last deception in depth.’
Ken Wilber, No Boundary

'...the exegete's glance is diverted from the text itself to a wider context, and the text, with its claim to truth, is abandoned, for it has been made the springboard to the examination of something else, something more extensive.'
Oscar Cullmann, Wisdom in Israel
the universal component as the particular stands


example of odd entries:  From Samoa 2002:

the forest to the trees,
the ocean to the duck,
turn there and go on,
until you see the mulberry bush,
it is all funny really, but life,
trying to string together the reality,
presented, you are in your place, so plant
some flowers around it.
there is no linear or circular path, circle or square, just a string of something on top of something, you are just something, one of a million other somethings, rotating around and circling one another, so dance with the somethings. when you try to patch together something, to see some underlying direction, carrying expectations like bad spice, when the seeds in the sand are moved by the crab; the seeds did not know nor the crab, they just met and something happened, there was no motive; like a fireman opening a can of beans in the fire station, he did not know that the cousin of Larry was now approaching in the garage past the fire truck and soon to enter, neither knew. she was hot but was not the answer to your prayers, she simply came to see Larry. and if she did not give you her phone number, it could be because she was shy, had a boyfriend, or did not like the looks of you, but you may think about it. karma. is it because I am good or because I was bad in a previous life? is there a linkage? what is god? the mormon guy in samoa in big black shoes told me it is good to pray for something personal; like rain for the harvest or a good day. belief; how does my prayer affect storm systems? is it a game of chance and trying to link god with something good and me? am I good? I have tried for ten years and still do not learn; I do not do what I want to do, but I do the very opposite, if I agree that it is not I then it is sin that dwells within me right paul? ask and believe and all is yours, belief, mind, damage; peace, gotta let go for I am going nowhere on my own, no one seems to want to help except by telling me to move forward into the world.
the dog stepped on the pigs toes, and the blade of grass barked like a pig.
just a topsy-turvy matrix puzzle paradox wrapped around the meadow of song, singing aum.

it is all attitude and over that I have some control, just relax, and lose the worry of the periphery; you think you are going to die because of the periphery, you hit a spot of ohhhhhh, but gotta stay in.  self preservation is not always a bad thing./


“The effect of life in society is to complicate and confuse our existence, making us forget who we really are, by causing us to become obsessed with what we are not.”
Thomas Merton, The way of Chuang Tzu

“Most of the luxuries, and many of the so-called comforts of life, are not only indispensable, but positive hindrances to the elevation of mankind.”
“The cost of a thing is the amount of what I will call life which is required to be exchanged for it.”
“Shall we always study to obtain more of those things, and not be sometimes content with less?”
Henry David Thoreau, Walden

'The prevalent fear of poverty among the educated classes is the worst moral disease from which our civilization suffers.’
James, Varieties of Religious Experiences



from Pagosa Springs, Tara Mandala, week retreat, 2011


'Driven by the forces of love, the fragments of the world seek each other so that the world may come into being.' 265-66

'To be fully ourselves it is in the opposite direction, in the direction of convergence with all the rest, that we must advance- towards the 'other'.' 263

'Also false and against nature is the racial ideal of one branch draining off for itself alone all the sap of the tree and rising over the death of the other branches.' 244

'Man is not the centre of the universe as once we thought in our simplicity, but something much more wonderful-the arrow pointing the way to the final unification of the world in terms of life.' 224

'it centres itself further on itself by penetration into a new space, and at the same time it centres the rest of the world around itself by the establishment of an ever more coherent and better organized perspective in the realities which surround it.' 172

'the evidence that science, in its present-day reconstructions of the world, neglects an essential factor, or rather, an entire dimension of the universe.' 163

Teilhard de Chardin,  Phenomenon of Man 


Drawing by Mommie, 10, Fish Town, Liberia, 2010

I cannot help but find the content of Genesis interesting on another level.

I will share fragments of Genesis chapter 43, RSV: The feast

'So they went up to the steward of Joseph's house (Joseph as God, see 50.19), and spoke with him at the door of the house, and said, 'Oh, my lord (to steward of house)...'

'He (the steward replied): '...do not be afraid...the man (steward) brought the men into Joseph's house (tribe of Israel into God's house), and gave them water and they had washed their feet...

Joseph (as God) enters, 'they bow down to him on the ground...(Joseph inquires into whether Jacob-Israel is alive)...and they (the tribes of Israel) bowed their heads and made obeisance.

And he lifted up his eyes (Joseph), and saw his brother Benjamin, his mother's son, and said, 'Is this your youngest brother, of whom you spoke to me?' (Benjamin is 'son of sorrow' or 'son of the right hand') 'God be gracious to you, my son!'

'Then Joseph made haste, for his heart yearned for his brother, and he sought a place to weep...'

'Then he came out; and controlling himself he said, 'Let the food be served.'

'They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves...and they sat before him, the first-born according to his birthright and the youngest according to his youth; and the men looked at each other in amazement.' (A feast of firstborn and second; Ishmael and Isaac, Esau and Jacob-Israel)


This picture was taken in the Arches National Park outside Moab, Utah. There are some images etched into the rock which cause a wonder at their date and those who did the etchings.

I have been reading a book by Carl Rogers, A Way of Being, and what he has to say finds resonance in me. He wrote the words over thirty years ago. He is an idealist, psychologist who gives attention to Buber, Kierkegaard and Lao Tze. He writes of what we are finding in experience and in science, a new way of looking at things that embraces the particular while embracing the complex. His view celebrates the individual that guards against collective thought forms that divide. I wanted to share part of what he wrote here:

'It appears to me that the way of the future must be to base our lives and our education on the assumption that there are as many realities as there are persons, and that our highest priority is to accept that hypothesis and proceed from there? Procede where? Proceed, each of us, to explore openmindedly the many, many perceptions of reality that exist. We would, I believe, enrich our own lives in the process. We would also become more able to cope with the reality in which each of us exists, because we would be aware of many more options. This might well be a life full of perplexity and difficult choices, demanding greater xxxxxx, but it would be an exciting and adventurous life...

Suppose that instead of shutting out the realities of others as absurd or dangerous or heretical or stupid, I was willing to explore and learn about those realities? Suppose you were willing to do the same. What would be the social result? I think that our society would be based not on a blind commitment to a cause or creed or view of reality, but on a common commitment to each other as rightfully separate realities. The natural human tendency to care for another would no longer be 'I care for you because you are the same as I', but instead, 'I prize and treasure you because you are different from me.'

'My country, right or wrong' is no longer a belief to live by. Nationalistic wars are out of date and out of favor, and even though they continue, world opinion is deeply opposed. I think that men and women, individually and collectively, are inwardly and organismically rejecting the view of one single, culture-approved reality. I believe they are moving inevitably toward the acceptance of millions of separate, challenging, exciting, informative, individual perceptions of reality. I regard it as possible that this view-like the sudden and separate discovery of the principles of quantum mechanics by scientists-may begin to come into effective existence in many parts of the world at once. If so, we will be living in a totally new universe, different from any in history. Is it conceivable that such a change can come about?'

'I conclude that if nations follow their past ways, then, because of the speed of communication of separate views, each society will have to exert more and more coercion to bring about a forced agreement as to what constitutes the real world and its values. Those coerced agreements will differ from nation to nation, from culture to culture. The coercion will destroy individual freedom. We will bring about our own destruction through the clashes caused by differing world views.'

There is much to ponder here. A question comes to mind as to the clash between the 'fundamentalists' and the mystics- or those seeking a freeing mindset or belief system that does not set up me against you. How can there be a layering of beliefs?


Piecing together from Tillich:

'Paradox points to the fact that in God's acting finite reason is superseded but not annihilated; it expresses this fact in terms which are not logically contradictory but which are supposed to point beyond the realm in which finite reason is applicable.'

'conquers existence under the conditions of existence...'

'breaks into our experience from above it...'

'systematic theology is a constructive task...it tries to give us an interpretation of the Christian message which is relevant to the present situation...'

'estatic reason is reason grasped by an ultimate concern. Reason is overpowered.'

'the result... not a new production but a transformation.'

Tillich writes of the 'primitive believer'.

Consider Genesis 12.1: 'In (Abra(ha)m), all the families of the earth shall bless themselves.'

Tillich advocates an 'encounter with non-Christian religions.' He criticizes the 'Reformation sects and evangelical biblicism' that 'denies that experience can become a source of systematic theology at all.'

This is all a bit serious. I like the importance of 'transformation' over 'new production'. I got bogged down in Tillich's Systematic Theology, Volume One after the introduction. Always drawn to the theme of Jesus sacrificed between two 'others' to a higher resolution and his 'before Abraham was, I am', Bethel (formerly Luz), return to original covenant and integrating first born, Hagar covenant, a constructive integrative reading of texts.  


Albert Schweitzer on Bruno's description of John's Good Shepherd (see John 10):
'neither simple, nor naive, nor a parable, but a simile, which as such is far too elaborate, is not clearly conceived, and finally, in places shows very clearly the skeleton of reflection over which it is stretched.'
Search for the Historical Jesus

There is a sense that there is both a particular and universal contained in John's gospel: consider the good shepherd, the one shepherd, the gatekeeper (the keeper of the door), the 'I am' as Jesus' 'before Abraham was, I am'...Part of the idea of a kind of layered reading of texts (considering Abraham's 'Oh, that Ishmael in your sight', Jesus' both particularity yet universality).

'We must dig deeper-into the ground of our historical life to the ultimate depth of history, to the depth of the supporting creative powers. This depth Tillich calls 'the infinite and inexhaustable ground of being.' It is the depth that is the ground of hope. It is the dynamic source of all creative decision.'
From J. Luther Adam's Paul Tillich's Philosophy of Culture, Science and Religion

'Tillich felt the demand for a transcendent meaning that would invade and break through the system of pure forms. He came to view the idealistic synthesis as a form of spatialization of the infinite, as an imprisonment of the infinite in the finiteness of a static, self-assured understanding that serves as a sanction for a crumbling social system. Such a spatialization, he decided, fails to recognize the depth of our being, the infinite and inexhaustable ground and abyss of meaning.......'


Remembering Salaji

Cannot quite get these ones out of mind -- life is like a dream in looking back so enjoy the here and now.
Salaji wrote right to left and was my neighbor.


Prodigal Son and Van Gogh

Continuing Paul's 'nothing (else) in all creation can separate...' Either we separate 'death, life, angels, principalities, things present, things to come (nothing on things past)' from God's love or not...you can say 'all works to God's glory.'
Morality, ethics. Much wiser men-women have pondered.
I attract to the outcast clearly.
The star over the manger--baby Jesus, I come to worship the outcast: look at the gleam in their eye - what fire! What an opportunity for turning?! (A turning in being seen!)

I liken this to the prodigal son in image in contrast to the kneeling Rembrandt one (a powerful image nonetheless) Imagine the prodigal son standing at another angle approaching Father-returning home, look! cornfields and storm, the prodigal son standing proud at distance, an imagined painting by Van Gogh)

The outsider in all their power and greatness; yet all is incumbent on submission-repentance at the feet of the Father (represented as Church). Submit your individuality! 'Lost and found', the prodigal son did not get lost but he found his way back! Let's celebrate! I like that the gospel author lifted up the outcast and not the insider in elder son. We have to see the eyes of the prodigal!

Van Gogh's fields and crows of black with featured prodigal facing strong is a dreamscape. (As in final coming home - but it must be in mutuality.) 'So he went and joined himself to one of the citizens of that country, who sent him into the fields to feed swine. And he would have gladly fed on the pods that the swine ate.' and 'no one gave him anything.'

'The Father saw him and had compassion.' (while 'he was at a distance') Not judgment, scorn but compassion. Dead...alive, lost...found. In 'seeing' the outcast is 'alive' and 'found' -- a compassionate seeing. What might they contribute? What might they have to say to correct the Father?

Does the story support? In a way. Story is bracketed by 'sinner who repents' and 'the good steward'. So from this lens, there is still the suggestion that the prodigal son repent from his sin and was a poor steward. The Bible returns one to complexity.  (Later note: perhaps the 'sinner who repents' and 'the good steward' is in the elder son...)

Most follow the theme of Rembrandt's rendering: it falls down to repentance of sin at the foot of the Father-Church.

(Little John, 11, the 'Fish Town Preacher' is back at door: always at dinner. What will he say?)
'I went to church.'
'You work at hospital? God be with you.'
'God will bless you, you, mother, father, brothers, sisters....'

In Liberia, 2010.


'Milarepa walked on the field of play in spaces where very few trekked. Lush green and rock, gnarly wood, the lizard, awkward trees, large boulders in the stream.
His 'supply' relinquished, the burlap sack reduced, hanging in straps on his bony body. The man traveled from cave to cave seeking an interval when everything dropped. And it did.
The rain fell making the rock slippery, the rocks above in dry season crumbled under the step of a pack of yaks heavy loaded with dry goods from China (and to and fro) being taken to the remote small village in Tibet led by man in red hat.
Milarepa sat silently atop a bed of dried grass under an overhang or to the side of cascading stream -- either the man leading caught notice of him or not and either sought his discussion or counsel, usually not.
There are men of commerce and men of particular contemplation. If the former sought him out it was usually utilitarian and sometimes disruptive and in the latter a change to lightly engage in triad of (hu)man, man and 'nature'.
Questions: "Do you know how far it is to my destination?', 'By which path?', 'Any danger along the way?'
Milarepa's answers and questions back were interestingly similar: 'To where do you wish to reach?', How far it is 'depends on circumstances and quality of effort and judgment.' 'Dangers exist but can be well met, let them not disturb your peace', By which path? Stories of King Che, the young boy Po Li, the pregnant woman and sister Arono; the path changes due to conditions, there are riches to be gained on each.
Many merchants did not understand Milarepa's speech. For some there was laughter and deep understanding.

A reflection on 'Milarepa'


Mystery of Peter, beloved disciple and woman
Consider Markan Priority:  Mark thru Luke to Matthew to John

'And as Peter was below in the courtyard, one of the maids of the high priest came;
and seeing Peter warming himself, she looked at him, and said, 'You also were with the Nazarene, Jesus.'
But he denied it, saying, 'I neither know nor understand what you mean.' And he went out into the gateway.
And the maid saw him, and began to say to the bystanders, 'This man is one of them.'
But again he denied it. And after a little while again the bystanders said to Peter, 'Certainly you are one of them; for you are a Galilean.'
But he began to invoke a curse on himself and to swear, 'I do not know this man of whom you speak.'

Peter followed at a distance.
and when they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them.
Then a maid, seeing him as he sat in the light and gazing at him, said, 'This man also was with him.'
But he denied it, saying, 'Woman, I do not know him.'
And a little later some one else saw him and said, 'You also are one of them.' But Peter said, 'Man, I am not.'
And after an interval of about an hour another insisted, saying, 'Certainly this man also was with him; for he is a Galilean.'
But Peter said, 'Man, I do not know what you are saying.'

Now Peter was sitting outside in the courtyard. And a maid came up to him, and said, 'You also were with Jesus the Galilean.'
But he denied it before them all, saying, 'I do not know what you mean.'
And when he went out to the porch, another maid saw him, and she said to the bystanders, 'This man was with Jesus the Nazareth.'
And again he denied it with an oath, 'I do not know the man.'
After a little while the bystanders came up and said to Peter, 'Certainly you are also one of them, for your accent betrays you.'
Then he began to invoke a curse on himself and to swear, 'I do not know the man.'

Simon Peter followed Jesus, and so did the other disciple. As this disciple was known to the high priest, went out and spoke to the maid who kept the door, and brought Peter in.
The maid who kept the door said to Peter, 'Are you not also one of this man's disciples?' He said, "I am not.'
Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves; Peter also was with them, standing and warming himself.
(Jesus interrogated, Sent to Caiaphas the high priest)
'Now Simon Peter was standing and warming himself. They said to him, 'Are not you also one of his disciples?' He denied it and said, 'I am not.'
One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off, asked, 'Did I not see you in the garden with him?'
Peter again denied it; and at once the cock crowed.

'maid who kept the door' ?

******  in g. of John:

Jesus, 'It is finished':

So the soldiers did this. But standing by the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene.
When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, 'Woman, behold, your son!'
Then he said to the disciple, 'Behold, your mother!' And from that hour the disciple took her to his own home.
After this, knowing that all was now finished, said (to fulfill the scripture), 'I thirst'
A bowl of vinegar stood there; so they put a sponge full of vinegar on hyssop and held it to his mouth. When Jesus had received the vinegar, he said, 'It is finished', and he bowed his head and gave up his spirit.'


g. of John:  Jesus to Peter:

21.18-23 "Truly, truly, I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go."
[19] (This he said to show by what death he was to glorify God.) And after this he said to him, "Follow me."
Peter turned and saw following them the disciple whom Jesus loved, who had lain close to his breast at the supper and had said, "Lord, who is it that is going to betray you?"
[21] When Peter saw him, he said to Jesus, "Lord, what about this man?"
[22] Jesus said to him, "If it is my will that he remain until I come, what is that to you? Follow me!"
[23] The saying spread abroad among the brethren that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, "If it is my will that he remain until I come, what is that to you?"