Holy Scriptures Study, Week 13 Shemot, 118.5.1
Torah
Shemot 1:1 – 6:1
The progression of Israel’s descendants is described.
A new Pharaoh emerges in Egypt who abstains from recognizing Yosef and Israel.
Pharaoh is enraged at strength of Israelites and imposes harsh burdens upon Israelites.
Pharaoh condemns all new born Hebrew sons.
Moshe is born within the tribe of Levi amongst Israelites.
Moshe’s mor sends baby Moshe on the Nile River; he is rescued by Pharaoh’s daughter, Moshe’s mor becomes his wet nurse.
Moshe kills an Egyptian who previously kills an Israelite.
Moshe flees to Midian.
Moshe marries Yitro’s daughter, Tzipporah; the couple’s son, Gershom, is born.
Adonai appears to Moshe within the burning bush near Sinai.
Adonai promises the land of the Canaanites, Perizzites, Hittites, Amorites, Hivites, and Jebusites to Israelites.
Adonai makes self-proclamation of being: “Ehyeh Asher Ehyeh” (“I Am That I Am”).
Adonai commands Moshe to approach Israelites and Egyptians.
Adonai describes future hardness of Pharaoh’s heart and punishment upon Egyptians.
Adonai provides Moshe with the 3 signs of the staff into a snake, the leprous hand, and the Nile water into blood.
Moshe cites speech impediment and pleads for someone else to take responsibility.
Adonai identifies Aaron as Moshe’s helper.
Moshe leaves Midian to return to Egypt.
Moshe is punished for lack of circumcision; he and his house are circumcised.
Moshe and Aaron are reunited, and both approach the Israelites.
Moshe and Aaron approach Pharaoh.
Pharaoh responds by increasing the harsh burdens upon the Israelites.
The Israelites complain to Moshe; Moshe pleads to Adonai; Adonai reassures Moshe.
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Within the previous Torah Parshah, Israel communicates a curse specifically on Reuven, Shimon, and Levi; so why are Moshe and Aaron born within the tribe of Levi?
Amidst the description of Pharaoh’s hardness of heart, and intentionality of Adonai, does Pharaoh actually have “free will”? Does anyone?
Which is the “best” brother-brother story in the Torah, and/or the “best” brother-brother reunion in the Torah? J
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Bhagavad Gita
Chapters 7 – 8
Jnana and vijnana are referenced.
Earth, water, fire, air, akasha, mind, intellect, and ego are the 8 divisions of the prakriti of Brahman.
“But beyond this I have another, higher nature, Arjuna; it supports the whole universe, and is the source of life in all beings.” (v5)
Sri Krishna describes many of the characteristics of Brahman.
The 3 gunas (sattva, rajas, and tamas) are referenced.
“The three gunas deceive the world: people fall to look beyond them to (M)e, supreme and imperishable.
“The three gunas make up (M)y (D)ivine maya, difficult to overcome. But they cross over this maya who take refuge in (M)e.” (v13-14)
“Good people come to worship (M)e for different reasons. Some come to the spiritual life because of suffering, some in order to understand life; some come through a desire to achieve life’s purpose, and some come who are men and women of wisdom.
“Unwavering in devotion, always united with (M)e, the man or woman of wisdom surpasses all the others. To them I am the dearest beloved, and they are very dear to (M)e.
“All those who follow the spiritual path are blessed. But the wise who are always established in union, for whom there is no higher goal than (M)e, may be regarded as (M)y very Self.” (v16-18)
“When a person is devoted to something with complete faith, I unify his faith in that.
“Then, when his faith is completely unified, he gains the object of his devotion. In this way, every desire is fulfilled by (M)e.” (v21-22)
“Few see through the veil of maya. The world, deluded, does not know that I am without birth and changeless.” (v25)
“Delusions arise from the duality of attraction and aversion, Arjuna; every creature is deluded by these from birth.” (v27)
Adhibhuta, adhidaiva, and adhiyajna are referenced.
Arjuna asks what is Brahman, adhyatma, adhibhuta, adhidaiva, and adhiyajna.
Brahman is the highest nature of the Universe.
Adhyatma is the manner in which Brahman exists within each creature.
Adhibhuta is the perishable body.
Adhidaiva is Purusha, eternal spirit.
Adhiyajna is the supreme sacrifice made to Brahman as the Lord within an individual.
Sri Krishna commands practise of meditation on Brahman, particularly at the time of death.
“Remembering (M)e at the time of death, close down the doors of the senses and place the mind in the heart. Then, while absorbed in meditation, focus all energy upwards to the head.
“Repeating in this state the (D)ivine Name, the syllable Om that represents the changeless Brahman, you will go forth from the body and attain the supreme goal.” (v12-13)
“This supreme Lord (W)ho pervades all existence, the true Self of all creatures, may be realized through undivided love.” (v22)
The day and night of Creation (Brahma) is described; liberation and rebirth.
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In the description of the 8 divisions of prakriti, there is the presumption that Sri Krishna is speaking as a vehicle of Brahman. Can this be understood as the 8 divisions of the prakriti of the entire Universe?
What is the difference between air and akasha (space)?
There is an interesting confluence within: “ShalOm.”
There is an interesting correlation between the Northern and Southern paths of the Sun, during the year, and an individual’s progression towards Nirvana and rebirth, respectively. There seems to be a negative connotation towards that which is “Southern.” How is this to be interpreted? Is this connected with the Varna system and the preferences placed upon the lightness of skin? How does this exist amidst the irony that as a person is increasingly exposed to the light of the Sun, the skin of that person becomes darker?
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Digha Nikaya
Kevaddha Sutta
The Buddha stays at Nalanda in Pavarika’s mango grove.
Kevaddha, a young householder, approaches the Buddha.
Kevaddha repeatedly solicits the Buddha to perform a miracle to impress the people to become increasingly devoted to the Buddha.
The Buddha describes 3 wonders: mystic wonder, wonder of manifestation, and wonder of education.
Mystic wonder includes: becoming multiform and returning to singularity; visibility and invisibility; traversing through matter; flying; touching the celestial bodies; and additionally.
The Buddha describes a believer’s witnessing of such a wonder and proclaiming this to others; and the recipient of that proclamation explaining such a wonder being derived from a charm.
“Well, Kevaddha! It is because I perceive danger in the practise of mystic wonders, that I loathe, and abhor, and am ashamed thereof.” (v5)
Wonder of manifestation includes: controlling the thoughts of others.
The Buddha describes a believer’s witnessing of such a wonder and proclaiming this to others; and the recipient of that proclamation explaining such a wonder being derived from a charm.
The Buddha similarly abhors the practise of such a wonder.
Wonder of education includes the standard doctrine of the Buddha: preaching of a Buddha; awakening of the hearer; self-training in act, speech, thought; minor mere morality; confidence of heart; simplicity of life; emancipation from 5 Hindrances; joy and Peace; 4 Jhanas; and the 4 Noble Truths.
4 elements are described as: Earth, water, fire, air.
The Buddha tells story of spiritual aspirant asking where 4 elements cease to exist; deities are unable to solve the question, and refer spiritual aspirant to the Buddha; the Buddha describes that all 4 elements cease within the intellect of Arahatship.
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Kevaddha’s solicitation for the Buddha to perform a miracle seems very similar to the contemporaries of Jesus soliciting him to perform a miracle to prove himself. What are some comparisons and contrasts amidst these 2 different scenarios, and how do the respective responses of the Buddha and Jesus compare and contrast? How do these 2 examples also compare with the signs that Adonai provides to Moshe, within this week’s Torah Parshah (Shemot), and additionally?
Within the Buddha’s story of the searching of the spiritual aspirant, there is a substantially derogatory reference to Brahman; however, the English translation of the Pali Text Society utilises the specific term, “Brahma,” signifying the “Creation” characteristic of Brahman. Is this actually what is included within the original Pali text? Is such, effectively, sarchastic vitriol actually placed against the lesser aspect of Brahma or is this actually intended towards Brahman? What are the implications of such intrinsic criticism amidst the proclaimed superiority of the Buddha? Is this simply an attempt to supplant the Buddha over Brahman? Is there any egotism within this narrative?
Within the Kevaddha Sutta, there is the description of the 4 elements; these are the same 4 elements that are described within the 7th chapter of the Bhagavad Gita (which also includes the additional 4: akasha, mind, intellect, and ego). Is there any additional element that exists beyond these 4 (and additional 4)? What are the implications of the additional elements from the Bhagavad Gita (mind, intellect, and ego) being the manner in which the Buddha describes the dissolution of the initial 4 (Earth, water, fire, and air, presuming that akasha [space] is similar to air)?
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Gospels
Luke 1 – 2
The Gospel of Luke is written to Theophilus.
Zechariah and Elizabeth, kohanim, are without child.
Zechariah receives a vision from God communicating the birth of his son; he doubts the vision and becomes mute because of his doubt.
Angel visiting Zechariah proclaims himself as being Gabriel.
Elizabeth becomes pregnant with John the Baptist.
Angel Gabriel visits Mary and tells of birth of Jesus.
Mary meets Elizabeth and baby John (the Baptist) leaps within Elizabeth’s womb; and Elizabeth blesses Mary and baby Jesus; Mary praises God.
Elizabeth gives birth and calls her son, John; Zechariah is lifted from his muteness, and he proclaims a blessing for Israel.
Joseph and Mary go to Bethlehem, amidst the census, and Jesus is born.
Shepherds are visited by Angels, receive news of Jesus’ birth, and go to visit Joseph, Mary, and Jesus.
Shimon, from Jerusalem, goes to visit baby Jesus, and proclaims the prophesy of God being fulfilled through Jesus.
Jesus is separated from his parents during the pilgrimage to Jerusalem, during Pesach.
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What is the nature of the interaction between the fundamental principles that a Prophet communicates and the intrinsic instructions, often interpreted, regarding actual prophesies pertaining to future circumstances? How does the present knowledge of (and/or adherence to)
Such prophesies influence (positively and/or negatively) the simultaneous knowledge of (and/or adherence to) the fundamental principles that the Prophet originally communicates? Which is increasingly valid? What is the effect of the future and the past upon the Now?
In what manner is Mary related to Elizabeth, when Elizabeth is of the tribe of Levi, and Mary is of the tribe of Yudah (and David)?
What is the significance within the inclusion of the story of Anna?
During the pilgrimage to Jerusalem, during Pesach, it is described that Jesus is 12 years old; however, there is an absence of a description of whether he has any brothers or sisters from Joseph and Mary. Is Jesus an only child at this time, or are his siblings simply unmentioned? Is he studying for his Bar Mitzvah at the time?
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Koran
Sura 13 Al Ra’d (The Thunder)
Sura 14 Ibrahim (Avraham)
Allah creates the Heavens, Earth, rivers, mountains, fruits, and additional vegetation.
Disbelievers doubt the teaching of the Prophet.
Allah knows the wombs of women.
“Alike to (Allah) among you is he who conceals the word and he who speaks openly, and he who hides himself by night and who goes forth by day.
“For him are angels guarding the consequences of his deeds, before him and behind him, who guard him by Allah’s command. Surely Allah changes not the condition of a people, until they change their own condition. And when Allah intends evil to a people, there is no averting it, and besides (Allah) they have no protector.” (v10-11)
“And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows, too, at morn and eve.” (v15)
Doers of good are greeted with, “Peace,” in Heaven.
Mischief-makers receive consequences.
Allah is the best of planners.
“And We sent no messenger but with the language of his people, so that he might explain to them clearly. Then Allah leaves in error whom (Allah) pleases and (Allah) guides whom (Allah) pleases. And (Allah) is the Mighty, the Wise.” (v4)
The narrative of Moshe is referenced.
There is the description of boiling water in Hell.
The devil proclaims independence from deeds of followers.
There is the parable of the good word as a good tree.
Prayer and charity are commanded.
Avraham makes a supplication to Allah.
“And think not Allah to be heedless of what the unjust do. (Allah) only respites them to a day when the eyes will stare in terror.”
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How does the Koran’s admonishment of doubters and those who question the word of the Prophet (presumably, Muhammad, Peace Be Upon Him) compare with the tradition of questioning within the Talmud and Judaism? How does this compare with the proclamation of the infallibility of the Bishop of Rome, within Catholicism, as well as the Protestantism of Martin Luther? And how does this compare with the intellectual rigour and challenging practised by, and solicited by, the Buddha? Is it possible to understand without questioning? How else is the dissonance of contradiction reconciled?
Within verse 10 of Sura 13, there is the description of people being required to change people’s respective conditions before Allah changes the respective conditions of people. How does this compare/contrast with the Buddha’s teaching regarding Dependent Origination? And how does this exist amidst the notion of the Omnipotence of Allah? Are individual free will and omnipotence necessarily (even by the mere abstraction) mutually exclusive?
Within Sura Al Ra’d, there are repeated descriptions of the tangible bounties of Heaven; and throughout the Koran, there are the corresponding teachings that the sensual pleasures of this temporal realm are simply a challenge for being righteous, charitable, benevolent, and pious. However, the “carrot” of the bounties of Heaven seem to cater to the sensual inclinations of people: to save and wait for something better. Amidst this sensual appeal, how is the tendency to “save up and expend” within this lifetime avoided, so that people can continually maintain a balanced lifestyle and modest material ambitions (amidst “saving up” for Heaven, how do we abstain from becoming susceptible to the “sensual promises” of Heaven, and subsequently, amidst such susceptibility to the senses, actually indulge within this temporal realm?)? How does the Buddha’s, and the Bhagavad Gita’s, teaching regarding equanimity and indifference to pleasure and pain factor into this teaching within the Koran? Is it possible to actually sustain life without intrinsically, and eventually directly, indulging in such duality? Is procreation possible without some element of lust? What is an appropriate balance amidst all of these sensual experiences?
How does the parable of the good word and the good tree compare with Jesus’ parable of the god tree bearing the good fruit?
Within Sura Ibrahim, there is the description of the unjust eventually being punished. How does this intersect with the consideration of an unjust act being the exact manifestation of an experience of injustice (that the individual committing the transgression already experiences hellish circumstances of suffering and transgression which exactly precipitate the transgression)? What about the babies who are conceived and/or born into such circumstances? Is innocence simply an illusion, and again, how is appropriate balance maintained?
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