By Jiddu Krishnamurti
This name incorporates a sequence of eight lectures, given in Ojai, California in 1955, from one of many twentieth century's maximum philosophers and lecturers. Krishnamurti confronts the common greedy and harassed brain which lies on the root of all violence and ache. even though provided over fifty years in the past, the tips in those talks are clean, correct and provide a permanent message for this day as Krishnamurti discusses a global within which booming productiveness and clinical development should still promise a contented destiny, yet don't.He issues additionally to the continued escalation of warfare, pageant, envy and territoriality regardless of earnings in schooling, spiritual ecumenism and the applied sciences of self-improvement. He asks his listeners to contemplate that each one obvious growth is just one other phantasm. of their brilliantly transparent essays, his concentration is singular, with out glib solutions to everlasting questions. To learn this ebook is to enterprise into the unexplored assumptions that govern our lives. The workings of the brain are so uncomplicated and visible in J Krishnamurti's reasons, but so significantly demanding to confront. Like different vintage texts, resembling non secular scriptures, the phrases ring precise. the problems addressed contain: the character of violence; the matter of switch; the conditioning of the brain; how one can in achieving "peace"; the character of worship and non secular perform; and the way to actually hear.
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A. Hurvitz, A Linguistic Study of the Relationship Between the Priestly Source and the Book of Ezekiel: A New Approach to an Old Problem, CRB 20 (Paris: Gabalda, 1982), 102-7. , Exod. , Exod. 19:11, i8, 20; 33:9; 34:5; Num. i1:17, 25; 12:5), to describe the motion of divine presence, see Mettinger, The Dethronement of Sabaoth, 81-97. 131. See sectlon 3 above for discussion of Northwest Semitic §m and pnm. On sém in biblical literature, see McBride, "Deuteronomistic Name Theology," 177-219; cf. the comments 141 THE EARLY HISTORY OF GOD Yahweh and Asherah iah 30:27, part of an oracle dated to the eighth or seventh century, 132 the divine phanic characteristics, this usage perhaps derives ultimately from old theophanic language of the storm (Ps.
3:18; cf. Prov. 1\:30; 15:4; Gen. 3:22; Rev. 2:7). 101 Like the symbol of the asherah, Wisdom is a female figure, providing life and nurturing. Proverbs 3:18 is especially pertinent: "She is a tree of life to those who lay hold of her; those who hold her fast are made happy" (`es-hayyîm hî' lammahâzîgîm bah wëtômekeha më'uffar). This verse closes a small unit consisting of verses \3-18 and forms with verse 13 a conspicuous chiasm (a type of poetic structure connecting four terms). Verse 13 opens with "Happy the one who frnds wisdom" ('asrê 'adam masa' hokmah).
16:13; Judg. 6:22). In discussing those passages, R. S. " 139 In these passages, some divine aspects are not to be directly present to the Israelites. " In this instance, the divine name acts as warrior (cf. 1 Sam. 6:2), a depiction frequently applied to Yahweh in earlier materia1 133 and applied later to the divine logos, "word" (Wisd. of Sol. 18:15; Rev. 19:11-16). The substitution of the angel and the name for Yahweh is an issue in Exodus 32-33. 134 Exodus 32:34 and 33:2 declare that an angel will lead Israel.