Holy Scriptures Study (Week 12: Vayechi) 118.4.24

Holy Scriptures Study, Week 12; Vayechi; 118.4.24

Torah

Bereshit 47:28 – 50:26

Israel commands Yosef to bury him within his ancestors

Israel proclaims Yosef’s 2 sons, Manasseh and Ephraim, as his own.

Israel blesses Manasseh and Ephraim, favouring the younger Ephraim.

Israel prophesies for each of his sons: Reuven, Shimon, Levi, Yudah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Yosef, and Benyamin.

Israel repeats the command to be buried with his ancestors.

Israel passes.

Yosef, the sons of Israel, and Egypt mourn for Yosef.

Yosef solicits Pharaoh to allow Yosef to return Israel’s remains to the Cave of Machpelah.

Yosef and his brothers transport Israel’s remains to Machpelah.

Yosef’s brothers solicit him for forgiveness; Yosef and his brothers are reconciled.

Yosef reaches point of death and communicates to his children the eventual return to Eretz Israel.

Yosef commands his children to eventually bring his remains back to join with his ancestors.

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Amidst the respective blessings that Israel provides, and amidst the aggregate of the stories involving Yudah and Yosef, which one is understood as having the favour of Israel? And which one is understood as having the favour of Adonai? What are the arguments that can be made for either case?

Why does Israel communicate the blessings out of chronological order?

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Bhagavad Gita

Chapters 5 – 6

Arjuna asks which is preferable: selfless action, or sannyasa (path of renunciation of action).

Sri Krishna proclaims that the path of action is preferable to renunciation.

Sri Krishna describes progression from the duality of likes and dislikes.

Knowledge and action are the same.

“Those who follow the path of service, who have completely purified themselves and conquered their senses and self-will, see the Self in all creatures and are untouched by any action they perform.” (v7)

Actions are simply the movement of senses around sense objects.

“Renouncing their selfish attachments, those who follow the path of service work with body, senses, and mind for the sake of self-purification.” (v11)

“Those whose consciousness is unified abandon all attachment to the results of action and attain supreme (P)eace. But those whose desires are fragmented, who are selfishly attached to the results of their work, are bound in everything they do.” (v12)

“But ignorance is destroyed by knowledge of the Self within. The light of this knowledge shines like the (S)un, revealing the supreme Brahman.” (v16)

“Those who possess this wisdom have equal regard for all. They see the same Self in a spiritual aspirant and an outcaste, in an elephant, a cow, and a dog.

“Such people have mastered life. With even mind they rest in Brahman, (W)ho is perfect and is everywhere the same.

“They are not elated by good fortune nor depressed by bad. With mind established in Brahman, they are free from delusion.

“Not dependent on any external support, they reali(s)e the joy of spiritual awareness. With consciousness unified through meditation, they live in abiding joy.” (v18-21)

“Pleasures conceived in the world of the senses have a beginning and an end and give birth to misery, Arjuna. The wise do not look for happiness in them.” (v22)

“But those who overcome the impulses of lust and anger which arise in the body are made whole and live in joy.

“They find their joy, their rest, and their light completely within themselves. United with the Lord, they attain (N)irvana in Brahman.” (v23-24)

“Healed of their sins and conflicts, working for the good of all beings, the holy sages attain (N)irvana in Brahman.” (v25)

“Closing their eyes, steadying their breathing, and focusing their attention on the center of spiritual consciousness, the wise master their senses, mind, and intellect through meditation. Self-realization is their only goal. Freed from selfish desire, fear, and anger, they live in freedom always.

“Knowing (M)e as the friend of all creatures, the Lord of the (U)niverse, the end of all offerings and all spiritual disciplines, they attain eternal (P)eace.” (v27-29)

“Therefore, Arjuna, you should understand that renunciation and the performance of selfless service are the same.” (v2)

“…The will is the only friend of the Self, and the will is the only enemy of the Self.” (v5)

“The supreme Reality stands revealed in the consciousness of those who have conquered themselves. They live in (P)eace, alike in cold and heat, pleasure and pain, praise and blame.” (v7)

“Select a clean spot, neither too high nor too low, and seat yourself firmly on a cloth, a deerskin, and kusha grass.

“Then, once seated, strive to still your thoughts. Make your mind one-pointed in meditation, and your heart will be purified.

“Hold your body, head, and neck firmly in a straight line, and keep your eyes from wandering.

“With all fears dissolved in the (P)eace of the Self and all desires dedicated to Brahman, controlling the mind and fixing it on (M)e, sit in meditation with (M)e as your only goal.

“With senses and mind constantly controlled through meditation, united with the Self within, an aspirant attains (N)irvana, the state of abiding joy and (P)eace in (M)e.” (v11-15)

Sri Krishna teaches moderation in eating and sleeping, work and recreation.

“Little by little, through patience and repeated effort, the mind will become stilled in the Self.” (v25)

“They see the Self in every creature and all creation in the Self. With consciousness unified though meditation, they see everything with an equal eye.” (v29)

“When a person responds to the joys and sorrows of others as if they were his own, he has attained the highest state of spiritual wisdom.” (v32)

Arjuna asks how the mind can be stilled.

Sri Krishna explains that righteousness goes unwasted; good Karma sends spiritual aspirant to home where meditation is practised.

“Meditation is superior to severe asceticism and the path of knowledge. It is also superior to selfless service. May you attain the goal of meditation, Arjuna!” (v46)

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What are some tangible examples of action in inaction and inaction in action? How does Jesus’ drawing in the sand and abstaining from condemning the adulteress (inaction), compare with the vitriol of the crowd wanting to condemn her (action)? How does Gandhi’s walk to the ocean to cultivate salt (action), compare with the ordinary householder’s status quo of colonisation? How might all of these actions be considered as synonymous action, or inaction?

Amidst the consideration of the senses, matter, and the biological systems that exist within each human being (respiratory, cardiovascular, nervous, digestive, muscular-skeletal, reproductive, and additionally), what may be some metaphysical considerations regarding this teaching, within chapter 5, regarding action simply being the movement of senses around sense objects? Why does the “matrix” seem “real,” and how do we respectively maintain a semblance of an understanding of Reality, Brahman, beyond our utilisation of the senses?

How does one effectively “hold the Self by means of the Self,” or in other words, cultivate the presence of the Spirit of God within an individual by manifesting the Spirit of God within an individual? It seems that to do such, this necessitates that the Self already exists and thus it is simply a manner of enhancing that existence: perhaps experiencing compassion and harmony by genuinely practising compassion and harmony.

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Digha Nikaya

Subha Sutta

Venerable Ananda rests at Sevatthi in the Geta Wood in Anatha Pindika’s pleasuance after the Buddha passes.

Brahmin Subha asks whether Venerable Ananda’s sickness dissipates.

Venerable Ananda visits Subha’s house during the next day.

Subha asks Ananda about the Buddha’s doctrine.

“Three are the bodies of doctrine, O Brahm(i)n, which the Exalted One was wont to praise; to which he used to incite the folk, in which he established them, and made them firm. And what are the three? The so noble body of doctrine regarding right conduct, the so noble body of doctrine regarding self-concentration, the so noble body of doctrine regarding intelligence.” (v6)

Subha asks about the doctrine of right conduct (Sila).

Ananda describes the standard teaching of the arrival a Buddha, the conversion of a householder, and the mere moralities.

Subha asks about the doctrine of self-concentration (Samadhi).

Ananda provides the standard teaching of guarding the door of the senses, mindfulness and self-possession, simplicity, emancipation of heart from 5 Hindrances, the resulting joy and Peace, and the 4 Jhanas.

Subha asks about the doctrine of intellect (Panna).

Ananda provides the standard teaching of Nasa-dassana, excelling concentration, mental images, and the understanding of the 4 Noble Truths and the 8-Fold Path.

Subha celebrates the teaching, and joins the Buddha, the Dharma, and the Sangha.

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Within this Sutta there is the description of Venerable Ananda’s sickness, and within additional Suttas, there is the description of the Buddha similarly experiencing physical challenges. Indeed, there is the narrative of the Buddha’s actual physical passing from this temporal realm through a physical malady after eating some inappropriate meal. What is the nature of the physical existence of a Tathagatha, and amidst such a proficient existence, how do such physical maladies emerge? Further, what is the consequential relationship between the Tathagatha and the physician who prescribes a remedy? How do those implications exist today between comparatively Secular doctors prescribing remedies for religious leaders? What is the appropriate balance of pain and Faith, and health and compromise? And that brings an interesting consideration regarding the Bhagavad Gita’s teaching regarding indifference to pain and pleasure. Is this an increasing equanimity that may exist within the abstract and progressively reaches the point of absoluteness at the juncture with death?

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Gospels

Mark 14 – 16

Chief Priests and scribes plot to capture Jesus.

A woman pours expensive ointment upon Jesus’ head; the disciples rebuke her; and Jesus champions her.

Judas Iscariot plots to betray Jesus.

Jesus sends 2 of his disciples to prepare for the Pesach Seder.

Jesus prophesies the betrayal of 1 of his disciples.

Jesus breaks the bread and offers the wine, offering it as his body and body, respectively.

Jesus prophesies the fleeing of his disciples, including Peter’s 3 denials before the cock crows.

Jesus prays on 3 occasions and his disciples fall asleep on 3 occasions.

Judas betrays Jesus with a kiss.

The Chief Priests, elders, and scribes have difficult bringing forth honest witnesses.

Jesus proclaims himself as the Moshiach, and he is condemned.

Peter denies Jesus 3 times, the cock crows, and Peter weeps.

Jesus is taken to Pilate.

The crowd calls for the release of Barabbas and the crucifixion of Jesus.

The guards crucify Jesus with 2 robbers.

Jesus releases his soul to God.

Joseph the Arimathean takes care of the body of Jesus.

Mary Magdalene, Mary (mother of James), and Salome meet an Angel at Jesus’ tomb who tells the women that Jesus is risen from the tomb and that Jesus will meet his disciples in Galilee.

Jesus appears before Mary Magdalene and his disciples.

“Go into all the (W)orld and preach the (G)ospel to the whole (C)reation. He who believes and is baptized will be saved; but he who does not believe will be condemned. And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents, and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover.” (v15-18)

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What is the significance of the woman pouring the ointment over Jesus? Why is her story told?

Does Judas receive a bad rap? Whilst his betrayal may be self-centred, how else can the story of Jesus’ sacrifice be manifested? If Jesus is aware of his betrayal, why does Jesus abstain from taking any preventative measures?

Why does Pilate refer to Jesus as the “King of the Jews”? This seems to be rather inflammatory, considering his standing political arrangements with the leaders of the Jewish community who deny this proclamation.

Why does Simon of Cyrene carry Jesus’ cross?

Whilst this may be distinct from the fundamental doctrine within Jesus’ teachings, how does Jesus’ teaching within the end of the Gospel of Mark compare with the commands provided by other Prophets; particularly, how does this doctrine of “going out unto the whole of Creation…” compare with the teaching with the Bhagavad Gita of “selecting a clean spot…”? Further, it seems that there is a considerable aversion and stigmitisation, even amongst Christians, regarding many of the actions hat Jesus commands for his disciples. How are these commands to be understood within our contemporary context?

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Sura 12: Yusuf (Yosef)

The Koran is provided within the Arabic language.

Yosef proclaims his vision of the 11 planets and the Sun and the Moon.

Yosef’s brothers despise him and plot to remove him from Israel’s house.

Yosef is sold into slavery and taken to Egypt.

Yosef receives wisdom and the wife of his master attempts to seduce him.

Yosef is proven to be honest because his shirt is torn from the back.

Yosef’ master’s wife admits her transgression, yet bids Yosef to prison, and Yosef asks for reprieve from the circumstances by going to prison.

Fellow prisoners communicate dreams to Yosef, and Yosef interprets both.

Pharaoh has 2 dreams; Yosef interprets the 7 years of abundance and the 7 years of famine.

Pharaoh investigates the previous dissonance between Yosef and his master’s wife before raising Yosef to authority.

Yosef’s brothers travel to Egypt; he recognises his brothers, however, his brothers fail to recognise him.

Yosef hides the brothers’ money in his brothers’ bags.

Yosef’s brothers return with Benyamin, and Yosef hides his cup within Benyamin’s bag.

Yosef accuses his brothers and threatens Benyamin.

Yosef reveals himself to his brothers.

Israel travels to Egypt and joins Yosef.

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What is the significance of the Koran being written within Arabic? Is it possible to exactly communicate the Universal Truth within any specific, tangible, and historic human language?

How does the Koran’s description of the narrative of Yosef compare with the narrative provided by the Torah? It seems interesting that, amidst the comparative length and detail of this narrative within the Koran, there is an absence of the mention of any of the respective names of Yosef’s brothers. Within the tradition of Islam, is there any substantial significance placed within the person of Yosef compared with the additional sons of Israel?