Holy Scriptures Study (Week 14; Vaeira) 118.5.8

Holy Scriptures Study, Week 14 Vaeira, 118.5.8

Torah

Shemot 6:2 – 9:35

Adonai speaks to Moshe.

“I appeared to (Avraham), (Yitzak), and (Yaakov) as El Shaddai, but I did not reveal to them My Name (Hashem).” (v3)

“(Moshe), I command you to assure the Israelites that I will free them from forced (labour) in Egypt, and that I will liberate them with power and great miracles. Tell them, I will adopt you as My people, and Elohim will always be with you. Know that I, Adonai will bring you out from under the Egyptian slavery. I will bring you to the land that I swore I would give to (Avraham), (Yitzak), and (Yaakov). I will give it to you as your own. I am Adonai” (v6-8)

“(Moshe) told all of this to the Israelites, but because they were (demoralised) by hard work, they refused to listen to him.” (v9)

“Then (Moshe) spoke and said, ‘Now even the Israelites will not listen to me. How can I expect Pharaoh to listen to me? Besides, I have a problem speaking clearly.”

“Adonai then spoke to both (Moshe) and Aaron. (Adonai) told them what to say to Pharaoh, king of Egypt, demanding that he let the Israelites leave Egypt.” (v12-13)

The descendants of Israel (specifically through Reuven, Shimon, and Levi [in detail]) are listed.

Adonai commands Moshe to approach Pharaoh and Moshe communicates doubts again.

Adonai describes Aaron as Moshe’s helping Prophet, and the impending responses from Pharaoh.

Moshe and Aaron perform the feat of turning the staff into a snake; Pharaoh’s magicians perform similar feats; and Moshe and Aaron’s staff swallows up the snakes of the magicians.

Moshe and Aaron turn the Nile River into blood; Pharaoh’s magicians do likewise and Pharaoh remains obstinate.

The plague of the frogs emerges; Pharaoh’s magicians do likewise; Pharaoh agrees to let Israelites leave; the plague of the frogs subsides, and Pharaoh hardens his heart, again.

The plague of lice emerges; Pharaoh’s magicians are unable to produce lice; Pharaoh remains obstinate.

The plague of wild beast emerges; Pharaoh relents, Moshe negotiates, and Pharaoh agrees; Pharaoh eventually changes his mind, again.

The plague upon the cattle emerges; Pharaoh remains obstinate.

The plague of boils emerges; Pharaoh’s Priests are afflicted, as well; Pharaoh remains obstinate.

The plague of hail emerges; Pharaoh pleads with Moshe and Aaron; Moshe summons Adonai to alleviate the hail; and Pharaoh hardens his heart, again.

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What does the distinction of revelation to Moshe actually mean? What are the implications and significance of this?

What does the distinction of the tribes of Israel actually mean, as well? What are the implications and significance of this, as well?

There is the consideration of the esoteric existence of Israel and Egypt being the quintessence of the spiritual aspirant (wrestling with Adonai), and the coercive nature of the temporal realm (existing as Egypt); Moshe and Pharaoh; there is the consideration of this interaction existing as the epitome of the delivery of the Israelites from Egypt, from bondage into freedom; and yet, it is other than a freedom of individual will, ego, and gratification, but a freedom of worship, altruism, and gratitude; amidst this, what legitimacy exists within the notion of Pharaoh and Moshe existing as two sides of the same individual? And with the understanding of Israel being freed to abide by the Will of Adonai, what is the legitimacy in equating the term/concept of, “Israel,” with the term/concept of, “Islam”? Also, how do the teachings of the Bhagavad Gita, regarding the fiercest battle existing as the battle of overcoming one’s ego, compare with this esoteric interpretation of Israel being liberated from the bondage of Egypt?

Why do Pharaoh’s Priests attempt to mimic Moshe and Aaron’s debilitating feats (particularly those of blood in the Nile, frogs, and lice) rather than alleviating those plagues? And even whilst continuing to experience the difficulties of these plagues, why does Pharaoh seem to consider it successful that his Priests are able to duplicate Moshe and Aaron’s debilitating feats, instead of commanding his Priests to alleviate the plague and reinstate the land of Egypt?

What is the contemporary version of Pharaoh? What are the contemporary versions of Pharaoh’s Priests? What are the contemporary versions of the plagues brought about by Adonai, through Moshe and Aaron? And what is the contemporary version of Moshe? Are these considerations synonymous with Caesar of Jesus, and the Brahmins of the Buddha? What may be considered the contemporary versions of Jesus, the Buddha, the Rishis, and Muhammad?

Is there any metaphysical significance within the different plagues that afflict the Egyptians? And amidst this consideration, what are the implications specifically pertaining to Pharaoh’s Priests, and the direct interaction and competition between Moshe and Aaron against Pharaoh’s Priests? And what is the significance amidst the Priests’ eventual pleading for Pharaoh to release the Israelites?

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Bhagavad Gita

Chapter 9 – 10

Jnana and vijnana are referenced.

Reincarnation proclaimed for those without Faith.

“I pervade the entire cosmos in (M)y unmanifested form. All creatures find their existence in (M)e, but I am not limited by them.

“Behold (M)y (D)ivine mystery! These creatures do not (actually) dwell in (M)e, and though I bring them forth and support them, I am not confined within them.” (v4-5)

“None of these actions bind (M)e, Arjuna. I am unattached to them, so they do not disturb (M)y nature.” (v9)

“The foolish do not look beyond physical appearances to see (M)y (T)rue nature as the Lord of all (C)reation.” (v11)

“Others follow the path of jnana, spiritual wisdom. They see that where there is One, that One is (M)e; where there are many, all are (M)e; they see (M)y face everywhere.” (v15)

“I am the ritual and the sacrifice; I am (T)rue medicine and the mantram. I am the offering and the fire which consumes it, and (that to which) it is offered.” (v16)

Sri Krishna describes the many different characteristics of Brahman, including being the father and mother of the Universe.

“Those who worship (M)e and meditate on (M)e constantly, without any other thought, I will provide for all their needs.” (v22)

“Those who worship other (deities) with (F)aith and devotion also worship (M)e, Arjuna, even if they do not observe the usual forms.” (v23)

“Whatever I am offered in devotion with a pure heart- a leaf, a flower, fruit, or water- I partake of that love offering.

“Whatever you do, make it an offering to (M)e- the food you eat, the sacrifices you make, the help you give, even your suffering.

“In this way you will be freed from the bondage of (K)arma, and from its results both pleasant and painful. Then, firm in renunciation and yoga, with your heart free, you will come to (M)e.” (v26-28)

“I look upon all creatures equally, none are less dear to (M)e and none increasingly dear. But those who worship (M)e with love live in (M)e, and I come to life in them.” (v29)

“Even a sinner becomes (H)oly when (s/)he worships (M)e alone with firm resolve. Quickly (her/)his soul conforms to (D)harma and (s/)he attains to boundless (P)eace.

“Never forget this, Arjuna: no one who is devoted to (M)e will ever come to harm.” (v30-31)

“All those who take refuge in (M)e, whatever their birth, race, sex, or caste, will attain the supreme goal; this (realisation) can be attained even by those whom society scorns.

“Kings and sages too (strive for) this goal with devotion. Therefore, having been born in this transient and forlorn world, give all your love to (M)e.

“Fill your mind with (M)e; love (M)e; serve (M)e; worship (M)e always. Striving for (M)e in your heart, you will at last be united with (M)e.” (v32-34)

“Discrimination, wisdom, understanding, forgiveness, (T)ruth, self-control, and (P)eace of mind; pleasure and pain, birth and death, fear and courage, (honour) and infamy;

“(ahimsa), charity, equanimity, contentment, and perseverance in spiritual disciplines- all the different qualities found in living creatures have their source in (M)e.” (v4-5)

The 7 sages and 4 ancient ancestors are referenced.

“I am the soure from which all creatures evolve. The wise remember this and worship (M)e with loving devotion.

“Their thoughts are all absorbed in (M)e, and all their vitality flows to (M)e. Teaching one another, talking about (M)e always, they are happy and fulfilled.” (v8-9)

“To those steadfast in love and devotion I give spiritual wisdom, so that they may come to (M)e.

“Out of compassion I destroy the darkness of their ignorance. From within them I light the lamp of wisdom and dispel all darkness from their lives.” (v10-11)

Arjuna solicits Sri Krishna to describe the qualities of Brahman; Sri Krishna describes the different attributes.

“I am infinite time, and the sustainer whose face is seen everywhere.” (v33)

“I am death, which overcomes all, and the source of all beings still to be born. I am the feminine qualities: fame, beauty, perfect speech, memory, intelligence, loyalty, and forgiveness.” (v34-35)

“But there is no end to (M)y (D)ivine attributes, Arjuna; these I have mentioned are only a few.

“Wherever you find strength, or beauty, or spiritual power, you may be sure that these have sprung from a spark of (M)y essence.

“But of what use is it to you to know all this, Arjuna? Just remember that I am, and that I support the entire cosmos with only a fragment of (M)y being.” (v40-42)

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Within the beginning of Chapter 9, there is the description of presumably the manner in which Brahman exists amidst individual creatures; however, the manner in which Sri Krishna describes this connexion seems somewhat boastful and egotistical, implicitly emphasising a certain “supremesy” and disconnexion, rather than emphasising the interdependent nature of all life and phenomenon throughout the Universe; what is the significant teaching being communicated within this passage?

What is the nature of the existence of Sri Krishna and Brahman, and what is the distinction, and how does this relate to all other individuals throughout the Universe?

Also within Chapter 9, soma is referenced; what is the story and significance of soma?

Is it possible that reincarnation, and the recollection or previous lives, is a phenomenon that becomes apparent through the conscious of a meditation of a spiritual aspirant? Amidst the consideration of all individuals being derived from the Ultimate, Omniscient Infinity of Brahman, is there legitimacy within the consideration/belief that each individual who is born actually experiences (perhaps in some manner that is tangibly incomprehensible within this temporal realm) all the respective experiences of all individuals who previously exist within this temporal realm all the way through the actual conception and the very beginning of the temporal existence of that individual (perhaps measured simply as life, and perhaps the coinciding existence of consciousness, whether measureable or immeasureable)? And can this explain the phenomenon of reincarnation; and perhaps be considered as “ultimate reincarnation”?

How does the passage describing all devotees progressing to the Ultimate Reality of Brahman compare with the subsequent teaching, within the Bhagavad Gita, of each individual abiding by the restrictions of each individuals’ own respective caste? Is there an intrinsic virtue that exists within the Brahmin caste, and if otherwise, why is there, historically, such stringent segregation? Can this apparent notion of simultaneous esoteric equanimity and temporal segregation be evidenced within any respective practises within additional religious traditions: perhaps the Tathagata and the householder; the Umma and the kafir; the Levi (and/or the Jew, and/or the Israelite) and the other/gentile; the saved and the unsaved; or even generally between different religious traditions?

Who are the 7 sages and the 4 ancient ancestors?

There seems to be a superficial connexion between this week’s Torah Parshah, including the plague of darkness upon Egypt, and this week’s Bhagavad Gita passage making a specific reference to darkness; although there may be considered some intrinsic significance within this connexion; also, how does this compare to the parable that Jesus provides regarding one’s wisdom being a light unto others, and the recent passage from the Buddha, within the Digha Nikaya, communicating the example of the Buddha being the epitomisation of the wisdom that the Buddha professes?

What are the implications regarding the distinction of the feminine qualities described within Chapter 10? And what, if any, is the correlation between these qualities and the qualities that are described within the beginning of Chapter 9?

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Digha Nikaya

Lohikka Sutta

“Thus have I heard. The Exalted One, when once passing on a tour through the Kosala districts with a great multitude of the members of the Order, with about five hundred Bhikshus, arrived at Salavatika (a village surrounded by a row of Sala trees).” (v1)

Lohikka resides near where the Buddha rests.

“Now at that time Lohikka the (Brahmin) was thinking of harbouring the following wicked view: ‘Suppose that a Samana or a (Brahmina) have reached up to some good state (of mind), then he should tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that I say, is this (desire to declare to others); it is a form of lust. For what can one man do for another?’” (v2)

Lohikka sends Bhesika, the barber, to summon the Buddha.

“The (T)ruth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim both in the spirit and in the letter. The higher life doth he make known in all its fullness, and in all its purity. And good is it to pay visits to Arahats like that.” (v3)

Bhesika tells the Buddha of Lohikka’s intention.

Lohikka feeds the Buddha and the Sangha.

The Buddha questions Lohikka on his intentions.

“‘Now what think you, Lohikka? Are you not established at Salavatika?’

“ ‘Yes, that is so, Gotama.’”

“ ‘Then suppose, Lohikka, one were to speak thus: Let him alone enjoy all the revenue and all the produce of Salavatika, allowing nothing to anybody else! Would the utterer of that speech be a danger-maker as touching the men who live in dependence upon you, or not?’” (v9-10)

The Buddha extends comparison to King Pasenadi, the steward of the land granted to Lohikka.

The Buddha communicates the dangers of the “hoarding of wisdom.”

“and when one’s heart is established in enmity, that is unsound doctrine.” (v15)

The Buddha describes 3 types of teachers who are blameworthy:

1.) a teacher teaches a doctrine that the teacher has yet to attain, and is ignored by students.

2.) a teacher teaches a doctrine that the teacher has yet to attain, and students continue to listen to the teacher.

“You are like a man who, neglecting his own field, should take thought to weed out his neighbour’s field.” (v17)

3.) a teacher teaches a doctrine that the teacher does attain, yet is ignored by students (having yet to learn how to teach).

The Buddha provide the standard doctrine of the appearance of a Tathagata; conversion of a householder; minor moralities; confidence; guarding the door of the sense; simplicity; Emancipation of the 5 Hindrances; joy and Peace; 4 Jhanas; insight; 4 Noble Truths; destruction of intoxicants; attainment of Arahatship.

Lohikka proclaims the doctrine of the Buddha.

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The postulation of Lohikka provides an interesting consideration: amidst the attainment of genuine equanimity, and perhaps the understanding that all of an individual’s actions are the exact, involuntary, and inevitable manifestation of Karma (and the Will of God; Brahman), and being genuinely indifferent to pain and pleasure, what effectively prevents a person from behaving in a manner that is transgressive towards others? What compels a spiritual aspirant to be compassionate, to alleviate Dukkha within others, to perform Tikkun Olam, and improve the wellbeing of others? Amidst a spiritual aspirants striving for Nirvana, is absolute equanimity even attainable? And conversely, amidst the mere perception, and understanding of the concept, of Nirvana, does such an understanding necessarily mean that the individual maintaining the understanding already experiences Nirvana in some manner? And amidst that experience, can that individual, with certain concentration, necessary be “transcended” form pain and pleasure? Is this experience both fleeting and constant; and if, and when, it is less prevalent, what assumes its place within an individual’s experience? Is this similar to the teaching of the respective dominance of 1 of the 3 gunas (of sattva, rajas, or tamas) over the other 2?

Amidst the attainment of Enlightenment, why does the Buddha eat, or need to eat? Is he attached, in some manner, to life, and/or to teaching the Dharma? What is the distinction between Enlightenment and Nirvana, and amidst any distinction, does the Buddha intrinsically require some development before attaining Nirvana? even it is merely by the Buddha’s own individual will to continue to exist within the temporal realm and teach the Dharma, this seems to connote some insufficiency within his temporal existence at that juncture.

Within the initial question that the Buddha poses to Lohikka, there is an interesting symmetry and immediacy, between the secrecy of spiritual wisdom and the hoarding of material produce; what are some implications regarding the authority that Lohikka experiences and the precariousness of his interest in “hoarding” his spiritual wisdom?

Amidst the Buddhist notion of Dependent Origination, and the opening chapter of the Dhammapada that teaches a spiritual aspirant to proclaim ownership of the adversity that the spiritual aspirant experiences, how is this reconciled with the Buddha’s teaching, within this Sutta, of the blameworthy teacher? And conversely, what lessons to spiritual teachers, do these 3 types of blameworthy teachers provide?

How does the admonishment of the Buddha towards the second type of blameworthy teacher compare with the teaching of Jesus and the tendency of people to point out the speck in someone else’s eye, whilst ignoring the log that is in one’s own eye?

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Gospels

Luke 3 – 5

John the Baptist begins to teach.

“and he went into all the region about the Jordan, preaching a baptism of repentance for the forgiveness of sins.” (v3)

John the Baptist chastises people coming to be baptised; preaches for people to give 1 coat, when possessing 2; only charge prescribed tax; and to abstain from robbing and lying against people.

“I (baptise) you with water; but he who is mightier than I is coming, the thong of whose sandals I am not worthy to untie; he will (baptise) you with the Holy Spirit and with fire. His winnowing fork is in his hand, to clear his threshing floor, and to gather the wheat into his granary, but the chaff he will burn with unquenchable fire.” (v16-17)

“Now when all the people were (baptised), and when Jesus also had been (baptised) and was praying, the (Heaven) was opened, and the Holy Spirit descended upon him in bodily form, as a dove, and a voice came from (Heaven), ‘Thou art (My) beloved Son; with thee I am well pleased.’” (v21-22)

Jesus begins his ministry at age 30; his ancestral lineage is described.

“And Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit for forty days in the wilderness, tempted by the devil.” (v1)

Jesus refuses the temptations of the devil.

“The Spirit of the Lord is upon me, because (God) has anointed me to preach good news to the poor. (God) has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord.” (v18-19)

Jesus preaches, people are astonished, and people admonish him.

Jesus heals a man who is previously possessed.

Jesus heals Simon (Peter’s) mor.

Additional people bring sick to be healed by Jesus.

Jesus advises Simon (Peter) to cast his fishing net in a specific location, and there is a bounty of fish; Simon (Peter) is amazed.

“Do not be afraid; henceforth you will be catching men.” (v10)

Jesus heals a leper.

“And he stretched out his hand, and touched him, saying, ‘I will; be clean’” (v13)

People bring paralytic to Jesus through roof of dwelling and Jesus forgives his sins.

Pharisees admonish Jesus for presuming such authority to forgive sins; Jesus provides responsive challenge.

Jesus recruits the tax collector, Levi.

“And Jesus answered them, ‘Those who are well have no need of a physician, but those who are sick; I have not come to call the righteous, but sinners to repentance.’”

“And Jesus said to them, ‘Can you make wedding guests fast while the bridegroom is with them? The days will come, when the bridegroom is taken away from them, and then they will fast in those days.’” (v35)

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How does this passage within the third chapter of the Gospel of Luke, describing the ascension of Jesus into Heaven and the proclamation made by God, compare with the communication of Adonai with Moshe, and with the conversation between Arjuna and Sri Krishna and Brahman?

One of the temptations of the devil is the offering of sovereignty of the entire realm of Earth; how does this compare with the proclamation of maintaining sovereignty throughout Heaven? And how does that compare with the limitation that Jesus describes, elsewhere in the Gospels, regarding the determination of who sits on his right hand and on his left hand being made by God?

There seems to be a significant amount of profundity amidst the simplicity of, “I will; be clean.” What is the metaphysical nature of Jesus’s healing power? Is this derived though the accumulation of his personal energy? Is it possible to heal the physical and additional ailments of others simply through concentration, compassion, and communication?

After receiving the healing, why do many people act directly against the instructions that Jesus provides and make proclamations about him? What does Jesus intend by people abstaining from making such proclamations?

What exists within the intrinsic proclamations of forgiveness of sins that Jesus communicates? Are people’s respective, previous transgressions the actual cause of physical ailments? Is it possible for another individual to proclaim forgiveness us such sins; and, if so, what are the implications of such forgiveness? Does that individual simply incur the “bad Karma” of those transgressions? Is this what eventually causes Jesus’s crucifixion? How does this compare with the teachings with Islam, and additional religious traditions, regarding each person only being able to bear the burden of each person’s own respective actions? Is it possible for an individual to forgive, and heal, one’s own self? How might this be done?

Within the fifth chapter of the Gospel of Luke, Jesus proclaims that he abstains from coming for the righteous (presumably meaning the Pharisees), and refers to his followers as “sinners;” how does this compare with Jesus’s message within the Sermon on the Mount, proclaiming the downtrodden to be the righteous of the Earth, and the meek to inherit the Earth? And how does this compare with the admonishment that Jesus communicates towards the leaders of Israel? What are the congruencies and the contrasts within these different messages? Does the doctrine of Jesus change as his ministry progresses?

Based upon Jesus’s parable of the bridegroom, and upon the subsequent crucifixion of Jesus, are the apostles of Jesus supposed to be “fasting,” and if so, what is that fast supposed to resemble?

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Koran

Sura 15 Al Hijr (The Rock)

“Often those who disbelieve wish that they were Muslims.

“Leave them to eat and enjoy themselves, and let false hope beguile them, for they will soon know.” (v2-3)

Disbelievers solicit the Prophet to summon Angels to prove proclamations.

“And there never came a messenger to them but they mocked him.” (v11)

“And the (Earth)- We have spread it out and made in it firm mountains and caused to grow in it of every suitable thing.

“And We have made in it means of subsistence for you and for him for whom you provide not.

“And there is not a thing but with Us as the treasures of it, and We send it not down but in a known measure.” (v19-21)

Man is made from clay.

“And the jinn, We created before of intensely hot fire.” (v27)

Allah creates man and the Angels bow; Iblis refuses; Allah banishes Iblis with respite; Iblis curses humanity by making evil fair-seeming.

Avraham is informed of the birth of his son.

The Angels communicate the fate of Sodom and Gomorrah, and Lot.

The townspeople attempt to accost the Angels; the Angels demolish the town.

“And We created not the (Heavens) and the (Earth) and what is between them but with (Truth). And the Hour is surely coming, so turn away with kindly forgiveness.” (v85)

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Where can the narratives of some of the additional Prophets, referenced within the Koran (such as Shuaib, Salih, Hud, and additionally) be found?

Do verses 19 – 21 imply that believers are insufficient in attending to the needs of the materially impoverished? What are the implications of this passage?

What is the intrinsic nature of the jinn, and what is the nature of the connexion and interaction of jinn with humans? What are contemporary experiences with jinn? Are there increased negative suspicions regarding the behaviour and abilities of jinn?