Holy Scriptures Study (Week 15; Bo) 118.5.15

Holy Scriptures Study, Week 15 Bo, 118.5.15

Torah

Shemot 10:1 – 13:16

Adonai commands Moshe to approach Pharaoh again.

Moshe and Aaron warn Pharaoh of the plague of locusts.

“Pharaoh’s officials said to him, ‘How long will you allow the Israelites to be a problem to us? Let the Israelites go and allow them to worship Adonai. Don’t you see that Egypt is being ruined?’ (v7)

Pharaoh agrees to let the Israelites go, but then refuses to allow the children to leave as well.

Moshe raises his hands to bring the locusts.

Pharaoh pleads; Moshe implores Adonai; and Adonai removes the locusts.

Adonai brings the plague of darkness.

Pharaoh permits Israelites to leave, without cattle; Moshe refuses.

“Pharaoh shouted at (Moshe), ‘Leave my presence! Don’t dare show your face to me again. The moment you appear before me, you will die!’

“Moshe replied, ‘Just as you say. I will never see your face again.’”

Adonai describes the approaching death of the Egyptian first born.

Adonai proclaims Nisan as the first month of the year.

Adonai proclaims the sacrifice of Pesach, and the blood on the doorposts.

“The blood on the doorposts will be a sign where you are staying. I will see the blood and pass over that home. There will be no deadly plague among the Hebrews when I punish Egypt.” (v13)

Adonai commands the festival of matzah.

Moshe gathers together the Israelite families.

The first born in Egypt are killed.

Moshe tells the Israelites to flee Egypt.

“The Hebrews took their unleavened dough, which had not had time to rise. They wrapped the bread bowls of unleavened dough with robes and carried them on their shoulders.” (v34)

The Egyptians give the Israelites gold, silver, and clothing.

600,000 Israelites leave Egypt after 430 years.

Pesach sacrificed prohibited from uncircumcised foreigners.

“Adonai spoke to (Moshe): ‘Dedicate to Me every first-born among the Israelites. Both man and beast are Mine.’” (1)

“On that day, you must explain to your children, ‘It is because of what Adonai did for me when I left Egypt.’” (v8)

“These words shall be a sign on your arm and a reminder in the center of your head. Adonai’s teaching will then be in your mouth: that it was with a show of strength that (Adonai) brought you out of Egypt.” (v9)

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Is there any legitimacy within the notion of Moshe and Pharaoh being the same individual, within an esoteric manner: the metaphysical journey of Israel progressing from the enslavement of one’s selfishness and past transgressions, embodied by Egypt, and performing Teshuvah, embodied within the liberation from Egypt, into learning and adhering to the Will of Adonai, encapsulated within the journey through the Wilderness? How does Moshe’s doubts in himself (and intrinsically within Adonai) compare with Pharaoh’s hardness of heart? Is there legitimacy within the notion of each individual containing a certain Prophetic element of Moshe and a certain tyrannical element of Pharaoh?

What is the intrinsic function of the locusts? Do the locusts exclusively exist to prove a point to Pharaoh and the Egyptians, and when that point is proven, the locusts are exterminated? Are the locusts simply a manifestation of Pharaoh’s karma? Are we each simply the manifestation of each other’s own respective karma?

How do we each reconcile the apparent mutual exclusivity of free will and omnipotence? Which one is the illusion?

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Bhagavad Gita

Chapters 11 – 12

“Just as you have described your infinite glory, O Lord, now I long to see it. I want to see (You) as the supreme ruler of (Creation).” (v3)

“Behold, Arjuna, a million divine forms, with an infinite variety of color and shape.” (v5)

“But these things cannot be seen with your physical eyes; therefore I give you spiritual vision to perceive (My) majestic power.” (8)

“I see infinite mouths and arms, stomachs and eyes, and (You) are embodied in every form. I see (You) everywhere, without beginning, middle, or end. You are the Lord of all creation, and the cosmos is (Your) body.” (16)

“You are the supreme, changeless Reality, the one thing to be known. You are the refuge of all creation, the immortal spirit, the eternal guardian of eternal (Dharma).” (v18)

Arjuna becomes fearful; Arjuna sees warriors on battlefield rushing into destruction.

“I am time, the destroyer of all; I have come to consume the world. Even without your participation, all the warriors gathered here will die.” (v32)

“Therefore arise, Arjuna; conquer your enemies and enjoy the glory of sovereignty. I have already slain all these warriors; you will only be (My) instrument.” (v33)

“Having heard these words, Arjuna trembled in fear. With joined palms he bowed before Krishna and addressed (Brahman) stammering.” (v35)

Arjuna makes proclamations of Brahman and apologises to Sri Krishna for previous disrespect.

Arjuna solicits Brahman to return to temporal form of Sri Krishna.

“Those who set their hearts on (Me) and worship (Me) with unfailing devotion and (Faith) are more established in yoga.” (v2)

“Yet hazardous and slow is the path to the Unrevealed, difficult for physical man to tread.” (v5)

“Still your mind in (Me), still your intellect in (Me), and without doubt you will be united with (Me) forever.

“If you cannot still your mind in (Me), learn to do so through the regular practice of meditation.

“If you lack the will for such self-discipline, engage yourself in (My) work, for selfless service can lead you at last to complete fulfillment.

“If you are unable to do even this, surrender yourself to (Me), disciplining yourself and renouncing the results of all your actions.” (v8-11)

“Better indeed is knowledge than mechanical practice. Better than knowledge is meditation. But better still is surrender of attachment to results, because there follows immediate (Peace).” (v12)

“That one I love is incapable of ill will, who is friendly and compassionate. Living beyond the reach of I and mine and of pleasure and pain, patient, contented, self-controlled, firm in Faith, with all his heart and all his mind given to (Me)—with such a one I am in love.” (v13-14)

“Not agitating the world, or by it agitated, he stands above the sway of elation, competition, and fear: he is (My) beloved.

“He is detached, pure, efficient, impartial, never anxious, selfless in all his undertakings; he is (My) devotee, very dear to (Me).

“He is dear to (Me) who runs not after the pleasant or away from the painful, grieves not, lusts not, but lets things come and go as they happen.

“That devotee who looks upon friend and foe with equal regard, who is not buoyed up by praise nor cast down by blame, alike in heat and cold, pleasure and pain, free from selfish attachments,

The same in honor and dishonor, quiet, ever full, in harmony everywhere, firm in (Faith)—such a one is dear to (Me).

“Those who meditate upon this immortal (Dharma) as I have declared it, full of (Faith) and seeking (Me) as life’s supreme goal, are (Truly) (My) devotees, and (My0 love for them is very great.” (v15-20)

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How does the vision of Arjuna compare and contrast with the vision of Moshe; and how do each compare and contrast with the Wondrous Eye described by the Buddha, as well as the respective visions and experiences of additional Prophets?

How can inconceivable notions, visions, and experiences be placed into words? Which is increasingly limited form of communication: sight or words?

When Arjuna describes the warriors on the battlefield, does that mean that the war already begins? Is he watching the actual battle occurring or is it simply a mystical vision of what is intending to happen, or is it both?

Amidst the notion of Arjuna simply being a tool for implementing the Karma facilitated from Brahman, how does this balance with the notion of transcending beyond the gunas and maintaining equanimity beyond pain and pleasure (similarly taught by the Buddha)? And how does this compare and contrast with the teachings that Moshe provides about Adonai delivering the Israelites exclusively through the Faith, and without the effort or skills or might of the Israelites? And how does this compare and contrast with similar guidance provided from the Koran?

In further proclaiming the attributes of Brahman, is Arjuna simply shying away from the confrontation on the battlefield? How is the dissonance reconciled between the command for engaging within battle and pursuing the spiritual life?

What does Arjuna actually solicit when seeing Sri Krishna return to a temporal form; does Sri Krishna actually have 4 arms, and if so, who else is similarly situated within such circumstances?

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Digha Nikaya

Tevigga Sutta

“Thus have I heard. When the Exalted One was once journeying through Kosala with a great company of the brethren, with about five hundred brethren, he came to the (Brahmin) village in Kosala which is called Manasakata. And there at Manasakata the Exalted One stayed in the mango grove, on the bank of the river Akiravati, to the north of Manasakata.” (v1)

An argument arises between Vasettha and Bharadvaga; Vasetha suggests visiting the Buddha and Bharadvaga agrees.

“Various (Brahmins), Gotama, teach various paths. The Addhariya (Brahmins), the Tittiriya (Brahmins), the Khandoka (Brahmins), the Khandava (Brahmins), the Bavhariga (Brahmins). Are all those saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma?”

The Buddha asks Vasettha whether each one is meritous; Vasettha affirms.

The Buddha asks whether any of the espousing teachers ever reaches Brahma; Vasettha denies.

The Buddha affirms same circumstance for the Rishis.

The Buddha compares all teachers as blind men.

The Buddha questions the Brahmins’ ability to be united with the Sun and Moon, and makes similar conclusions.

The Buddha makes the comparison of proclamations to that of a man professing love for a woman that he has yet to meet.

The Buddha makes same comparison to a man building a staircase to an absent mansion.

The Buddha makes same comparison to a man invoking a river bank to come to him; with Brahmins having yet to adopt virtuous qualities.

The Buddha makes same comparison to a man attempting to cross a river whilst his arms are bound by chains; with chains compared to 5 lusts alleviated by Arahats: forms perceptible to the eye; sounds of the same kind; odours of the same kind; tastes of the same kind; substances of the same kind.

The Buddha makes same comparison to man wanting to leap across river, yet sleeping on the bank.

The Buddha describes the 5 Hindrances: worldly lusts, illwill, torpor and sloth of heart and mind, flurry and worry, and suspense.

The Buddha describes characteristics of Brahma.

“Is Brahma in possession of wives and wealth, or is (Brahma) not?”

“(Brahma) is not, Gotama.”

“Is (Brahma’s) mind full of anger, or free from anger?”

“Free from anger, Gotama.”

“Is (Brahma’s) mind full of malice, or free from malice?”

“Free from malice, Gotama.”

“Is (Brahma’s) mind tarnished, or is it pure?”

“It is pure, Gotama.”

“Has (Brahma) self-mastery, or has (Brahma) not?”

“(Brahma) has, Gotama.” (v31)

The Buddha affirms that the Brahmins are without such qualities.

Vasettha asks whether the Buddha knows the path to Brahma; the Buddha affirms.

The Buddha provides some of his standard teaching: appearance of the Tathagata; conversion of the householder; confidence of heart; guarding the door of the senses; content with little, simplicity of life; conquest of 5 Hindrances; joy and peace; adherent fills realm with thoughts of Love, Pity, Sympathy, Equanimity.

The Buddha explains this as the path to Brahma.

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Why does the Buddha eat?

Within the Buddha’s criticism of proclaiming love for an unknown woman, does this simply include the careless fawning over an imaginary woman, or does it include increasingly pragmatic practises of marriage arrangements and additional circumstances between eventual, respective husbands and wives?

The teaching that the Buddha provides to Vasettha, with specific respect to the path towards Brahma, is somewhat different from the standard teaching that the Buddha provides to other students; what is the reason for this difference? Is there an intrinsic difference between attaining Nirvana and the path to Brahma, according to the Buddha? It seems that by answering this question, the Buddha intrinsically legitimates the pursuit of the path towards Brahma, even whilst elsewhere within the Digha Nikaya, the Buddha severely ridicules the belief in the Brahma; how is this distinction reconciled?

The Tevigga Sutta is also the final sutta within the first volume of the Digha Nikaya; is there any significance to this?

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Gospels

Luke 6 – 7

“On (Shabbat), while he was going through the grainfields, his disciples plucked and ate some heads of grain, rubbing them in their hands.” (v1)

Pharisees challenge Jesus; Jesus proclaims such behaviour permissible, comparing it to David eating the Bread of the Presence; Jesus proclaims himself as leader of Shabbat.

“And Jesus said to them, ‘I ask you, is it lawful on (Shabbat) to do good or to do harm, to save life or to destroy it?” (v9)

“In these days he went out to the mountain to pray; and all night he continued in prayer to God. And when it was day, he called his disciples, and chose from them twelve, whom he named apostles; Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, and Judas the son of James, and Judas Iscariot, who became a traitor.” (V12-16)

Jesus provides the Sermon on the Mount.

“Blessed are you poor, for yours is the (Sovereignty) of God.

“Blessed are you that hunger now, for you shall be satisfied.

“Blessed are you that weep now, for you shall laugh.” (v20-21)

“But I say to you that hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you.” (v27-28)

“To him who strikes you on the cheek, offer the other also; and from him who takes away your coat do not withhold even your shirt. Give to every one who begs from you; and of him who takes away your goods do not ask them again.” (v29-30)

“And as you wish that men would do to you, do so to them.” (v31)

“If you love those who love you, what credit is that to you?” (v32)

“But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High.” (v35)

“Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you.” (v37)

“Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?” (v41)

“The good man out of the good treasure of his heart produces good” (v45)

Jesus utilises the parable of a man building a house on solid foundation, and a man building a house on an unstable foundation.

Jesus heals the servant of the centurion.

Jesus heals a young man who is perceived as dead.

Disciples of John the Baptist ask of Jesus being the Moshiach.

“Go an tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is he who takes no offense at me.” (v22-23)

“And Jesus answering said to him, ‘Simon, I have something to say to you.’ And he answered, ‘What is it, Teacher?’ ‘A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. When they could not pay, he forgave them both. Now which of them will love him more?’ Simon answered, ‘The one, I suppose, to whom he forgave more.’ And he said to him, ‘You have judged rightly.’ Then turning toward the woman he said to Simon, ‘Do you see this woman? I entered your house, you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore I tell you, her sins, which are many, are forgiven, for she loved much;’” (v40-47)

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Within Chapter 6, Jesus challenges the conventional practises of Shabbat; and whilst there are provisions within the Torah to help and heal people, particularly within an emergency, there is also the consideration of whether the man, with the withered hand, can actually wait until the evening or the next day to be healed? How are emergency medical services legitimated during Shabbat, and what about military, police, and additional services that are other than emergency, yet practiced during Shabbat? Is there any legitimacy and/or concern within the notion that everybody rests during Shabbat except for Rabbis and housewives?

The teachings within the Sermon on the Mount is extremely compelling, however, it seems as though some Christians suggest that this is hyperbole, and that the intended meaning is other than to literally “turn the other cheek;” is this accurate? Are these teachings intended to be nuanced within pragmatic compromises and assimilation within conventional authority, or are these teachings intended as practises of radical love and compassion? Is this type of radical love sustainable? And how do these teachings compare with Jesus’ rebuking of the Pharisees and additional conventional leaders and citizens who refuse to praise God in the manner stipulated by Jesus? Is this radical love the source wherein the strength of Jesus’ example derived?

How do the teachings of forgiveness that Jesus provides compare with additional teachings of forgiveness found within the Jubilee and redemption of slaves in Judaism, the teachings of forgiveness within the Koran, the compassion taught by the Buddha, and the practise of equanimity provided from Sri Krishna and the Bhagavad Gita?

Does the teaching of “give and it will be given to you” become susceptible to the criticism of the “carrot and the stick” approach of Heaven and Hell by simply enlarging the repercussions of temporal behaviour to include increasingly ambiguous and severe circumstances and experiences? How does this compare and contrast with similar, repeated teachings within the Koran of Islam; and how does this compare and contrast with the apparently converse approach of equanimity and indifference (transcending the gunas) provided by the Bhagavad Gita of Hinduism and similarly within Buddhism?

Why does Jesus abstain from clearly and explicitly proclaiming himself as the Moshiach?

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Koran

Sura 16. Al Nahl (The Bee)

“Allah’s commandment will come to pass, so seek not to hasten it. Glory be to (Allah), and highly exalted be (Allah) above what they associate with (Allah).” (v1)

All Creation, including cattle, is attributed to Allah.

“(Allah) it is Who sends down water from the clouds for you; it gives drink, and by it grow the trees on which you feed.

“(Allah) causes to grow for you thereby herbage, and the olives, and the date-palms, and the grapes, and all the fruits. Surely there is a sign in this for a people who reflect.” (v 10-11)

Allah creates night and day.

Allah creates the Seas and mountains.

“And if you would count Allah’s favours, you would not be able to number them. Surely Allah is Forgiving, Merciful.” (v18)

“And Allah knows what you conceal and what you do openly.” (v19)

“Your God is one God; so those who believe not in the Hereafter, their hearts refuse to know and they are proud.

“Undoubtedly Allah knows what they hide and what they manifest. Surely Allah loves not the proud.” (v22-23)

Transgressors experience the consequences of such actions.

“And those who flee for Allah’s sake after they are oppressed, We shall certainly give them a good abode in the world; and the reward of the Hereafter is much greater. Did they but know.” (v40)

Some who are provided respite abstain from continuing to praise Allah.

“And if Allah were to destroy men for their iniquity, (Allah) would not leave therein a single creature” (v61)

Water, cattle, and vegetation are all provided from Allah.

“And they Lord revealed to the bee: Make hives in the mountains and in the trees and in what they build,

Then eat of all the fruits and walk in the ways of thy Lord submissively. There comes forth from their bellies a beverage of many hues, in which there is healing for men. Therein is surely a sign for a people who reflect.” (v68-69)

“And Allah has made some of you excel others in the means of subsistence; so those who are made to excel give not away their subsistence to those whom their right hands posses, so that they may be equal therein. Will they then deny the favour of Allah?

“And Allah has made wives for you from among yourselves, and has given you sons and daughters from your wives, and has provided you with good things. Will they then believe in falsehood and deny the favour of Allah?” (v71-72)

“Allah sets forth a parable: There is a slave, the property of another, controlling naught, and there is one to whom We have granted from Ourselves goodly provisions, so he spends from it secretly and openly. Are the two alike? Praise be to Allah! Nay, most of them know not.” (v75)

“And on the day when We raise up a witness out of every nation, then permission to offer excuse will not be given to the disbelievers, nor will they be allowed to make amends.” (v84)

“Surely Allah enjoins justice and the doing of good to others and the giving to the kindred, and (Allah) forbids indecency and evil and rebellion. (Allah) admonishes you that you may be mindful.” (v90)

Allah enjoins the keeping of oaths.

“What is with you passes away and what is with Allah is enduring. And We shall certainly give to those who are patient their reward for the best of what they did.” (v96)

Consequences described for disbelief.

“Call to the way of thy Lord with wisdom and goodly exhortation, and argue with them in the best manner. Surely thy Lord knows best him who strays from (Allah’s) path, and Allah knows best those who go aright.” (v125)

“And if you take your turn, then punish with the like of that with which you were afflicted. But if you show patience, it is certainly best for the patient.

“And be patient and thy patience is not but by the help of Allah, and grieve not for them, nor be in distress for what they plan.

“Surely Allah is with those who keep their duty and those who do good to others.” (v126-128)

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Within verse 35 of Sura Al Nahl, there is an argument provided by unbelievers, that if Allah wants unbelievers to believe, then the unbelievers would believe; is this a legitimate argument? How does disbelief exist amongst the omnipotence of Allah? Could it be that each of us are simply manifesting a Universally comprehensive and esoteric “Truman Show” respectively for each other, whereby each of are actions, irregardless of the nature, are simply manifested according to the omnipotent Will of Allah, and that every perceived imperfection, mistake, accident, and additional action involves some form of intrinsic, and even significant, purpose and function within each of our respective lives?

What is Muhammad’s, PBUH, experience with Heaven and Hell? How does he know the characteristics of each, and how does this compare with teachings from additional religious traditions?

Why is Muhammad, PBUH, described as the “Seal of the Prophets”? Does this intrinsically solicit Muslims to bring about some finality to temporal circumstances; and how does this compare with Jesus and additional Prophets with similar proclamations?

Amidst the vehement proclamations of being omnivores, can a tenuous argument for vegetarianism be derived from verses 68-69 within Sura Al Nahl, with emphasis placed upon the phrase of healing?

Do verses 71-72 command socioeconomic balance and equity? And if so, is this undermined by the reference to wives and children as good things (that may be subject to covetousness, and seemingly reverting to the desire for possessions within this temporal realm)?

The parable of the slave is given as another example of the differences of the favours of Allah; who does this coincide with the virtues professed as existing within slaves, and the command to redeem slaves?

What is actually meant within verse 84, that a witness will be raised within each nation?

How does the teaching within verse 96, regarding the enduring quality of Allah, compare with the concept of impermanence (of this temporal realm) and the Ultimate Reality of Brahman within Hinduism and additionally?

How does the teaching to teach to argue in a goodly manner, in verse 125, compare with the Buddha’s approach to have his doctrine compared with that of his contemporaries, and to have the teachers and students judge which doctrine best comports with those virtues that are commonly held by all, and abstains from those transgressions that are commonly admonished by all?