Righteous Mountain: Holy Scriptures Study, Week 42. Mattor; 118.11.8

שלום.नमस्ते.สมาธ.Pax.سلام.Peace.SatNam.صلح.Kwey.Amani.Barış.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha...

Holy Scriptures Study, Week 42 Mattot; 118.11.8

Torah

B’midbar 30:2 – 32:42

“(Moshe) spoke to the Israelite leaders, saying: This is what Adonai has commanded:

“If a man makes a promise to Adonai, or promises to do something, he must not break his promise. He must do exactly what he promised.” (v2-3).

“If a woman makes a promise to Adonai while living with her parents, and her father hears about her promise but says nothing, she must keep the promise.

“However, if he learns about it and objects, then she is no longer obligated to keep her promise, because her father has forbidden her to fulfil the promise. Since her father has forbidden her, Adonai will forgive her.

“If she marries and her promise is still in force, she is still obligated by her promise.

“If her husband learns about it and remains silent and does not object, then her promise must be kept. However, if her husband refuses to accept her promise, he can cancel all her promises and Adonai will forgive her.

“Any promise made by a widow or a divorcee must be fulfilled, no matter what obligation she takes upon herself.

“This is the law if a woman makes a promise while in her husband’s house: If her husband learns about the promise and remains silent without stopping her, then all her promises and obligations must be kept. However, if her husband voids them when he hears about them, then all her promises and obligations need not be kept. Since her husband voided the promises, Adonai will forgive her.

“Every promise of self-denial by a woman can be upheld or voided by her husband. However, if the entire day goes by and her husband does not object, then he has automatically agreed to the promise she has assumed. He has agreed to the promised obligations by remaining silent on the day he heard them. However, if he voids them after learning about them, he removes any guilt that she may have for violating them.

“These are the laws that Adonai command (Moshe) concerning the relationship between a man and his wife, and between a father and his daughter as long as she is living in her father’s house.” (v4-17).

“Adonai spoke to (Moshe), saying, ‘Take revenge for the Israelites who were tempted by the Midianites, who tempted them into idol worship. After that, (Moshe), you will die and be gathered to your ancestors.” (v1-2).

1,000 men from each Israeli tribe volunteer as soldiers and vanquish the Midiani army.

“Just as Adonai had instruct (Moshe), they mounted a surprise attack against Midian, and killed all the adult males. And they also killed the five kings of Midian: Evi, Rekem, Tzur, Hor, and Reba. They also killed Balaam son of Beor.” (v7-8).

“The Israelites captured all of Midian and their women and children. They seized all their animals, and everything that belonged to them. Then the Israelites burned down all the Midianite cities and forts and assembled everything they had captured, both human and beasts.” (v9-11).

The spoils of war are brought to Moshe.

“However, (Moshe) was angry at the army’s commanders.

“(Moshe) angrily asked, ‘Why are the women still alive? They are the ones who at Balaam’s urging caused the Israelites to be unfaithful to Adonai at Mount Peor and brought a plague on Adonai’s community. Now kill every male child, as well as every woman who has had sexual relations with a man.

“All the young girls who have not had sexual relations with a man, however, you may keep alive for yourselves” (v14-18).

The soldiers and spoils of war are required to be cleansed (either with fire and water, or just water).

“Adonai spoke to (Moshe), saying, ‘You and Eleazar the priest and the tribal leaders must count all the captives and animals. Divide everything into two equal parts, giving half to the soldiers who went into battle and the other half to the community.

“Levy a tax for Adonai on the soldiers who participated in the campaign, consisting of one of every five hundred of the captives, cattle, donkeys, and sheep. Take this quota from their half, and give it to Eleazar the priest as a gift to Adonai. From the half-share that is going to the other Israelites, take one of every fifty captives, cattle, donkeys, sheep, and other animals, and give it to the Levites, who are in charge of Adonai’s Tabernacle.” (v25-30).

“In addition to everything else the troops had captured, there were 675,000 sheep, 72,000 head of cattle, 61,000 donkeys, and 32,000 females who had never had sexual relations with a man.” (v32-35).

“Then the commanders, generals, and captains of the army approached (Moshe).

“They said to (Moshe), ‘We have counted the warriors under our command, and not a single soldier has been lost. Therefore we want to bring a gift to Adonai. Every soldier who found a gold article, such as an anklet, a bracelet, a finger ring, an earring, or a body ornament wishes to bring it to atone for ourselves before Adonai.

“(Moshe) and Eleazar the priest took all the gold jewelry from them. The entire gift of gold that was offered to Adonai by the officers of the army weighed 400 pounds. But the ordinary soldiers kept their plunder for themselves.” (v48-54).

The descendants of Reuven and Gad petition Moshe to settle within the lands of Jazer and Gilead, before entering past the Yordan river; Moshe eventually agrees; the tribes of Reuven and Gad agree to fight with Israelis until Israelis are established within Eretz Israel.

“(Moshe) then gave the decendants of Gad and Reuven, and the half-tribe of Manasseh son of (Yosef), the kingdom of Sichon, king of the Amorites, and the kingdom of Og, king of Bashan. He gave them the entire county, along with the cities and the territories around them.” (v33).

What is the nature and significance of a vow and maintaining a vow? What precipitates the distinctions an oath made by a man and an oath made by a woman? What are acceptable circumstances that absolve a person from a previously committed vow (coercion, misinformation, lies, obstruction, deceit, and/or additionally)? What is the nature of responsibility in maintaining a vow, and within forgiving someone from an excessively burdensome vow? How do these teachings compare with Islam, and with Christianity, as well as with Hinduism and Buddhism?

What type of compensation is appropriate for a husband or far to provide upon cancelling an obligation that a wife or daughter incurs?

What is the metaphysical, esoteric, and temporal nature of the “spoils” of war? Is such a process necessary? What is the rationale (and proclaimed righteousness) within killing the male children of the Midianis? What does a captured virgin Midiani woman experience amidst seeing a gold tinket that previously belongs to her family, yet is adorned by another person who she has yet to meeti, a number of decades after the war between Israel and Midian?

From all the spoils taken from the Midianis, what are the soldiers’ take, what is each Israel’s take, what is Moshe’s take, and what is Eleazar’s take? Is each tribe provided with an equal 1/12 of the spoils, with that being divided amongst the families and/or individuals within each tribe; or is each tribal family provided an equal portion, with this being divided amongst the individuals within each family?

What is the appropriate balance between the privilege of personal ownership of certain material, and the personal responsibility that a person has to utilise one’s own personal material to promote the personal wellbeing of another individual?

If the soldiers are commanded to wage a “righteous war” against the Midianis, for what cause do the commanders provide an offering for expiation?

What is the explanation for the Tribe of Manasseh being provided land outside Eretz Israel? And what are the extending implications of any Israeli tribe settling outside of Eretz Israel, particularly before Eretz Israel is established as an Israeli nation?

Bhagavad Gita

Chapters 11 – 12

“Out of compassion (You) have taught me the supreme mystery of the Self. Through (Your) words my delusion is gone.

“You have explained the origin and end of every creature, O lotus-eyed one, and told me of (Your) own supreme, limitless existence.

“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.

“O Lord, master of yoga, if (You) think me strong enough to behold it, show me (Your) immortal Self.” (v1-4).

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

“Behold the (deities) of the natural world, and many more wonders never revealed before.

“Behold the entire cosmos moving within (My) body, and the other things you desire to see.

“But these things cannot be seen with your physical eyes; therefore I give you spiritual vision to perceive (My) majestic power.” (v5-8).

“Having spoken these words, Krishna, the master of yoga, revealed to Arjuna (Krishna’s) most exalted, lordly form.

“(Krishna) appeared with an infinite number of faces, ornamented by heavenly jewels, displaying unending miracles and the countless weapons of (Brahman’s) power.

“Clothed in celestial garments and covered with garlands, sweet-smelling with heavenly fragrances, (Brahman) showed (Brahman’s Self) as the infinite Lord, the source of all wonders, whose face is everywhere.” (v9-11).

“O Lord, I see within (Your) body all the (deities) and every kind of living creature. I see Brahma, the Creator seated on a lotus. I see the ancient sages and the celestial serpents.

“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.” (v15-16).

“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).

“You are without beginning, middle, or end; (You) touch everything with (Your) infinite power. The sun and moon are (Your) eyes, and (Your) mouth is fire; (Your) radiance warms the cosmos.” (v18-19).

“I see all the sons of Dhritarashtra; I see Bhishma, Drona, and Karna; I see our warriors and all the kings who are here to fight.

“All are rushing into (Your) awful jaws; I see some of theme crushed by (Your) teeth.

“As rivers flow into the ocean, all the warriors of this world are passing into your fiery jaws;

“all creatures rush to their destruction like moths into a flame.” (v26-29).

“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.”

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

Arjuna solicits forgiveness for previously treating Sri Krishna casually.

“I rejoice in seeing (You) as (You) have never been seen before, yet I am filled with fear by this vision of (You) as the abode of the universe. Please let me see (You) again as the shining God of (deities).” (v45).

“Arjuna, through (My) grace you have been united with (Me) and received this vision of (My) radiant, universal form, without beginning or end, which no one else has ever seen.

“Not by knowledge of the Vedas, nor sacrifices, nor charity, nor rituals, nor even by severe asceticism has any other mortal seen what you have seen, O heroic Arjuna.

“Do not be troubled; do not fear (My) terrible form. Let your heart be satisfied and your fears dispelled in looking at (Me) as I was before.” (v47-49).

“Of those steadfast devotees who love (You) and those who (search for) (You) as the eternal formless Reality, who are the more established in yoga?” (v1).

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

“As for those who (search for) the transcendental Reality without name, without form, contemplating the Unmanifested, beyond the reach of thought and of feeling,

“with their senses subdued and mind serene and striving for the (benefit) of all beings, they too will verily come unto (Me).

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

“But they for whom I am the supreme goal, who do all work renouncing self for (Me) and meditate on (Me) with single-hearted devotion,

“these I will swiftly rescue from the fragment’s cycle of birth and death, for their consciousness has entered into (Me).” (v1-7).

“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 fulfilment.

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

“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.

“That one I love who 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.

“Not agitating the world or by it agitated, he stands above the sway of elation, competition, and fear: he is (My) beloved.” (v8-15).

Is there a certain contradiction between proclaiming the “supreme, limitless existence” of Brahman and then soliciting to actually see this existence (through the limited experience of the senses); or even within the description of such? Is it necessary to reference the magnanimous elements of the Universe in order to explain the concept of infinity? What relevance exists within the notion of the infinity that exists within the minutiae, and the “littlest of these”; the infinity between ½ and 1/3? How do the respective teachings of Jesus, Moshe, Muhammad (PBUH), and the Buddha compare with this? What is the nature of the connexion between each of the respective teachings of the “transtemporal” (that which exists beyond the senses) and the celestial, with the respective visions and temporal experiences that each of these Prophets maintains and communicates (particularly as a means of establishing a respective doctrine)? Does witnessing a miracle lessen a person’s Faith (or awe) within a miracle?

What dynamic of communication, storytelling, and the imparting of esoteric, spiritual wisdom is established through the narrative quality of the Bhagavad Gita (as the Bhagavad Gita is directly communicated from the respective voices of Sri Krishna, Arjuna, Sanjaya, and Dhritarastra?

Amidst the description of the vision that Arjuna experiences, what is the tangible/esoteric nature of the distinction and the confluence between Sri Krishna and Brahman? Is Sri Krishna a male, and if so, in what additional manners is Sri Krishna distinct from Brahman? How does this understanding compare with the experience of angels (including Gabriel) and the Divine, by Muhammad (PBUH), Israel, Jesus, the Buddha, Avraham, and additionally?

What is the nature of Arjuna’s state of consciousness whilst having this dialogue with Brahman, and whilst experiencing this vision of Brahman?

Is it appropriate to even describe Brahman as having a “self” or within any personifying manner? Is any language sufficient in describing or referencing Brahman? If otherwise, how is Brahman appropriately understood, experienced, invoked, and communicated by different beings within this temporal Realm?

The description of Brahma seated upon a lotus also provides images of additional mythical characters such as fairies and additionally; what is the nature and relevance of ancient, traditional folklore that maintains less adherence within contemporary beliefs? What Truth of nature and metaphysics may exist within such folklore, and what is the nature of the dissonance that tends to establish summary discounting of such folklore? What does it actually mean for Brahma to sit upon a lotus? What are additional examples of similar folklore, and what is the meaning and significance within each of these?

How does Arjuna’s fearful vision compare with the experience of Israel at Mount Sinai, and additionally within the Torah; with Jesus’s communications, and Muhammad’s (PBUH) experiences, and with the Buddha’s interactions, as well?

Amidst the description of Arjuna’s vision being “united with Brahman,” what relevance exists within the notion of Arjuna’s experience being a vision of the Universe “through” Brahman, rather than a vision “of” Brahman? And amidst this, what is the nature (and “integrity”) of Arjuna’s “ordinary vision” after experiencing this; and the nature of Arjuna’s being (particularly whilst simply remembering or thinking about the vision and experience)?

Digha Nikaya

Lakkhana Suttanta

Chapter 2

“Whereas in whatsoever former birth, former state of being, former sojourning, brethren, the Tathagata, then being human, was sincerely desirous of contemplating the (benevolent) will of the folk, knew what each man was like, himself recognized each, and knew his reputation and how he differed from others, and thus distinguishing, he judged ‘This one deserves that; and this one again deserves that,’—he, by the doing and by the accumulation of that karma…was reborn in a bright and blessed world. Deceasing thence and attaining life as ye know it, he acquired these two Marks of the Superman, to wit, his proportion have the symmetry of the banyan-tree; and standing without bending, he can touch and rub his knees with both hands.” (v1).

The Buddha describes the fate of becoming a Universal Sovereign or a Buddha.

The Buddha describes the circumstances regarding the signs of: having a front-half like a lion; an absence of a furrow between his shoulders; and a bust equally round.