DOCSLIB.ORG

Dao Cao Dai: a Socio-Historical Analysis of a Syncretic Vietnamese Religion and Its Relationship to Other Religions

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Dao Cao Dai: a Socio-Historical Analysis of a Syncretic Vietnamese Religion and Its Relationship to Other Religions Dao Cao Dai: A Socio-historical Analysis of a Syncretic Vietnamese Religion and Its Relationship to Other Religions DOCTORAL DISSERTATION Mohammad Jahangir Alam Department of World Religions and Culture University of Dhaka June 2019 Dao Cao Dai: A Socio-historical Analysis of a Syncretic Vietnamese Religion and Its Relationship to Other Religions Dissertation submitted to the University of Dhaka for the degree of Doctor of Philosophy Mohammad Jahangir Alam Registration No. 97/2011-2012 Re-registration No. 101/2016-2017 Department of World Religions and Culture University of Dhaka June 2019 DEDICATION This dissertation is dedicated to Archbishop Duc Tran Quang Vinh, Chief of the Caodai Army, whose life-long unending contribution and the highest price he paid for the religion and his community influences millions of people in all ages of the Caodai world in particular. ii ABSTRACT In this dissertation Cao Dai religion is presented as one of the best examples of the outcome of Western and Asian acculturation occurred in the South of Vietnam down through the centuries. Thus, the current research makes it plain that Caodaism to a certain extent tends to be viewed as an outstanding example of a harmonious synthesis of both cultural as well as religious blends in the history of world religions. First to be considered is the fact that this research focuses Vietnamese socio-historical context with a view to gaining more comprehensive understanding of its significant role the way it played in the process of fostering the emergence of Caodaism in the South of Vietnam beginning in the early 20th century. At this point, this research work tends to explore Vietnamese social milieu in order to identify diverse deeply embedded cultural roots that actually served as a strong base for syncretic origin of Caodaism. As scholars view, with very few exceptions, the Vietnamese have a long established unique tradition of religious tolerance and thereby the religious amalgam is found to be very common among them. This century old tradition of religious tolerance and harmony in fact helped Vietnam to be a meeting place of religions and cultures. Therefore, more than a thousand-year old process of absorbing foreign elements and thereby its social integration has created a profound sense of Vietnamese identity. We have thus far discussed and evaluated about how Cao Dai religion emerged and it continued assimilating all borrowed elements into its own in the matrix of such a distinct Vietnamese socio- historical identity. At the same time, a further attempt is made to consider how the Cao Dai followers have kept undergoing a complex and syncretic religious life; and why the adherents never bother whether their religion is in greater peril of syncretism. In analyzing some reasons for this, present thesis explores the situations of continuous contact of Cao Dai religion with previously established traditions in Vietnam and addresses iii the approach how Caodaism blends and systematically internalizes borrowed elements in association with the elements of Western and other Eastern thoughts for its subsequent development. Consequently, Caodaism appears to be a new panorama and finds expression in a distinctive social system. This is, in a broad sense of the phenomenon, the unique syncretistic approach of the religion which has very smoothly incorporated, amalgamated and even adopted diverse elements locally in a sort of holistic mode. The study claims that these hybrid characteristics of the religion allow Caodaists to overcome a sense of cultural inferiority by establishing cultural equality with the West and the East. However, as the Western and Eastern traditions had been dominant streams to Caodaism, it was natural to have their impact upon the new religion. Thus, the present research also deals with a good effort in exploring philosophical understanding of Caodaism, its faiths and morals in order to assess Caodaism’s relation with the religions of Semitic and Indian origins. The conclusion drawn in relation to the study presented in this dissertation is that it may be pointed out that the central theme of Cao Dai syncretism is actually the way in which Caodaism approaches all borrowed elements from a refreshed and new viewpoint. Therefore, we can deduce from established arguments that the themes dealt with in the syncretic doctrine of Caodaism are the new versions of the themes of the older ones which have been transparently assimilated into Caodaism. It is to this comprehensive understanding that researcher hopes to contribute. iv ACKNOWLEDGEMENTS This dissertation owes a great debt of gratitude to Professor Dr. Kazi Nurul Islam, my advisor, who patiently supervised its various stages and offered penetrating and unerring criticism of its earlier drafts. His support was a source of encouragement and an incentive to emulate his own high standards of scholarship. I would especially like to thank Dr. Fazrin Huda, the chief of my PhD committee, for her assistance as chief advisor and for her very helpful suggestions before and during the defense of the dissertation. As my teacher and mentor, she has taught me more than I could ever give her credit for her excellent guidance. Significantly, this program could not have been finished without Dr. Huda’s outstanding contribution. I have been blessed to meet a lot of wonderful people who I have learned a lot about Caodaism from. Most importantly, I am grateful to Rev. Tran Quang Canh, the Honorable President of the Cao Dai Overseas Missionary, California, for graciously sharing his views on different areas of my study and answering my questions. He has always been supportive of my career goal and who worked actively to provide me with every useful support to pursue that goal. This work would not have been possible without his assistance and the financial support of the Cao Dai Overseas Missionary. My special thanks also go to the highest body of Cao Dai Tay Ninh branch for the approval and making my visit to Vietnam possible. That was how the Language and Cultural Study at Vietnam National University provided me a unique setting for the study of Cao Dai religion in the matrix of Vietnamese culture. Special thanks are due to Cardinal Thuong Tam Thanh, Chairman of the Sacerdotal Council, Cao Dai Tay Ninh Holy See, for inspiration and for occasions when he offered a listening ear and gave me sound advice. v I express my thanks to Mr. Nguyen Tuan Em, an active Assistant to the President of Cao Dai Overseas Missionary in charge of Cao Dai TV Program in Vietnam and an English- Vietnamese interpreter for the Sacerdotal Council of Caodaism, and his beloved wife Mrs. Ly Thi Thuy Trang, a staff of Cao Dai TV program and an active Assistant to the Executive Board of Cao Dai Overseas Missionary, were exceedingly helpful and hospitable during my stay in Tay Ninh in 2012 and 2013. Such graciousness is not forgotten. In Tay Ninh, many Caodai priests, and many other warm friendly Caodai disciples, both leaders and adepts, deserve my heartfelt thanks and gratitude. I also express my gratitude to Professor Huynh Ngoc Thu, Dean of the Faculty of Anthropology of the University of Social Sciences and Humanities, who also assisted me in my research and language study while I was staying in Ho Chi Minh City. In Ho Chi Minh City, the valuable assistance of Mr. Wayne, a Canadian converted Caodaist was much appreciated. Many of the persons I met for this study openly received me in their homes and freely shared their personal experiences and impressions during my field trip to Mekong Delta in the South of Vietnam and Phnom Penh, Cambodia. I have received assistance and cooperation from many people throughout the Cao Dai world and in the academic world in my research for this dissertation. It is impossible to list them all here but I hope that they know how grateful I am for their help. They all were truly generous with their time and knowledge. Finally, nothing has been more important to me in the pursuit of this project than the University of Dhaka, the excellent academic home for me, which provides unending and enormous facility to successfully accomplish this project. vi Before I close I remember my beloved father Md. Matiur Rahman, a Freedom Fighter of the Bangladesh Liberation War, who always spoke to me on "Honesty is the best policy" and taught me from my childhood to do all good deeds in my life. vii SUPERVISORS’ DECLARATION We confirm that, to the best of our knowledge, the research work entitled “Dao Cao Dai: A Socio-historical Analysis of a Syncretic Vietnamese Religion and Its Relationship to Other Religions” has been carried out and the dissertation is prepared under our direct supervision and the dissertation represents the original research work of the candidate. All such materials that have been obtained from other sources have been duly acknowledged. (Dr. Fazrin Huda) (Dr. Kazi Nurul Islam) Supervisor Co-supervisor Associate Professor Professor and Founding Chairman Department of World Religions and Culture Department of World religions and Culture University of Dhaka University of Dhaka viii DECLARATION OF AUTHORSHIP I, Mohammad Jahangir Alam declare that this dissertation titled “Dao Cao Dai: A Socio- historical Analysis of a Syncretic Vietnamese Religion and Its Relationship to Other Religions” is my own work carried out under the joint supervision of Professor Kazi Nurul Islam and Dr. Fazrin Huda, Department of World Religions and Culture of the University of Dhaka and has been generated by me while in candidature for a research degree at this University. I have acknowledged all main sources of help. I confirm that either none of this work has been published before submission or parts of this work have been published.
Load more

Recommended publications
  • Book Reviews Religious Syncretism and Deviance in Islamic And
    Turkish Historical Review 3 (2012) 91–113 brill.nl/thr Book Reviews Religious syncretism and deviance in Islamic and Christian orthodoxies Angeliki Konstantakopoulou * Gilles Veinstein (ed.), Syncrétisme religieux et déviances de l’Orthodoxie chré- tienne et islamique. Syncrétismes et hérésies dans l’Orient Seldjoukide et Ottoman (XIVe-XVIIIe siècle), Actes du Colloque du Collège de France, Octobre 2001 (Paris: Peeters, 2005) (Collection Turcica, vol. 9), pp. 428, ISBN 904 2 915 49 8. Various aspects of the question of religious syncretism in the Middle East have repeatedly been the subject of research. Seen from an ‘orientalist’ and idealistic point of view, this question has been dealt with by national historiographies in a predictably justifi catory fashion. Moreover, after the end of the Cold War era, it resurfaced, integrated into wider questions such as that of the politicisa- tion of religion or that of the emergence of “ethnic-identities”, an issue which has recently engulfed the institutions of the European Union. In the current enfl amed situation, the historian has diffi culty in detaching himself/herself from the crucial present debate on religion/culture and confl icts (dictated as an almost exclusive approach and topic of research according to the lines of the ‘clash of civilizations’ theory). Often encountering retrospective and anachronistic interpretations, (s)he needs to revisit, among other issues, the question of the religious orthodoxies and of the deviances from them. Th e collective work presented here is, in short, an attempt to explore respective phenomena in their own historical terms. Th e participants at the Colloque of the Collège de France in October 2001 developed new analyses and proposed responses to an historical phenomenon which is linked in various ways to cur- rent political-ideological events (Preface by Gilles Veinstein, pp xiii-xiv).
    [Show full text]
  • PRAYER Book One Meher Baba Think of Me Every Day for Five Minutes
    PRAYER Book one Meher Baba Think of me every day for five minutes only, at any time of the day. Of course the best time would be at five in the morning, when I remain almost everywhere. This little beginning of a mere five minutes will also be your first step on the spiritual Path. Once you get interested in and attuned to the thought of God, you will have a constant urge to think of him for a certain period every day. It is sincere thought I want. No amount of prayer and chanting would be of any value if done as a ritual. These five minutes of thought, meditation or concentration on God or the Master are a thousand times better than any prayer. God wants love, pure sincere love. He does not want to hear bombastic jaw-breaking words and shlokas from the shastras and passages from the Avesta. The prayer books of all the religions, the Avesta of the Parsis, the Koran of the Muslims, the Bible of the Christians, the Vedas of the Hindus, and all other religious books are long treatises, and have nothing to do with the Truth. Zarathustra taught that you must burn your heart in love of God, and the dasturs thereafter changed the meaning of it and altered it to mean burning externally with sandalwood. The religious dogmas and doctrines of the Kusti and other prayers in the Avesta all have been changed from time to time. Take one name sincerely, lovingly, devotedly for a few minutes, without the thought of anything else, and that is worth more than hours of mechanical prayers.
    [Show full text]
  • A Contrastive Study of Connotation of The
    1 2 MINISTRY OF EDUCATION AND TRAINING UNIVERSITY OF DANANG The thesis has been completed at the College of Foreign Languages, University of Danang. NGUY ỄN QU ỐC TOÀN Supervisor: Assoc. Prof. Dr. Phan V ăn Hòa A CONTRASTIVE STUDY OF Examiner1:Tr ầnQuangHải,Ph.D. CONNOTATION OF THE VIETNAMESE Examiner 2: Tr ươ ng B ạch Lê, Ph. D. ZODIAC ANIMALS IN ENGLISH AND VIETNAMESE IDIOMS AND PROVERBS Field : THE ENGLISH LANGUAGE The thesis was defended at the Examining Committee. th Code : 60.22.15 Time : January 7 , 2012 Venue : University of Danang M.A. THESIS IN THE ENGLISH LANGUAGE (A SUMMARY) The origin of the thesis is accessible for the purpose of reference at: - The College of Foreign Languages Library, University of Danang - Information Resources Centre, University of Da Nang Danang 2011 3 4 CHAPTER 1 find out the connotations of VZAs and their similarities and INTRODUCTION differences in the two languages. 1.1 RATIONALE 1.2.2 Objectives of the Study Many researchers have conducted studies on animal words in This paper is designed to aim at the following objectives: - To English Vietnamese idioms or proverbs. They tried to analyse, describe the connotation of VZAs in English and Vietnamese idioms compare and contrast all animal words between the two languages and proverbs; - To compare and contrast the connotation of VZAs in through idioms or proverbs. However, to some extent, they fail to English and Vietnamese idioms and proverbs to clarify the achieve their aims comprehensively. This is due to the discrepancy similarities and differences between the two languages; - To suggest and disparity of animal words in the two languages and that there is some implications for successfully translating, teaching and learning not a clear-cut bound between idioms and proverbs, especially those English and Vietnamese in Vietnamese.
    [Show full text]
  • Guide to Missionary /World Christianity Bibles In
    Guide to Missionary / World Christianity Bibles in the Yale Divinity Library Cataloged Collection The Divinity Library holds hundreds of Bibles and scripture portions that were translated and published by missionaries or prepared by church bodies throughout the world. Dating from the eighteenth century to the present day, these Bibles and scripture portions are currently divided between the historical Missionary Bible Collection held in Special Collections and the Library's regular cataloged collection. At this time it is necessary to search both the Guide to the Missionary / World Christianity Bible Collection and the online catalog to check on the availability of works in specific languages. Please note that this listing of Bibles cataloged in Orbis is not intended to be complete and comprehensive but rather seeks to provide a glimpse of available resources. Afroasiatic (Other) Bible. New Testament. Mbuko. 2010. o Title: Aban 'am wiya awan. Bible. New Testament. Hdi. 2013. o Title: Deftera lfida dzratawi = Le Nouveau Testament en langue hdi. Bible. New Testament. Merey. 2012. o Title: Dzam Wedeye : merey meq = Le Nouveau Testament en langue merey. Bible. N.T. Gidar. 1985. o Title: Halabara meleketeni. Bible. N.T. Mark. Kera. 1988. o Title: Kel pesan ge minti Markə jirini = L'évangile selon Marc en langue kera. Bible. N.T. Limba. o Title:Lahiri banama ka masala in bathulun wo, Yisos Kraist. Bible. New Testament. Muyang. 2013. o Title: Ma mu̳weni sulumani ge melefit = Le Nouveau Testament en langue Muyang. Bible. N.T. Mark. Muyang. 2005. o Title: Ma mʉweni sulumani ya Mark abəki ni. Bible. N.T. Southern Mofu.
    [Show full text]
  • QUESTION 39 Schism We Next Have to Consider the Vices That Are Opposed to Peace and That Involve Deeds: Schism (Schisma) (Quest
    QUESTION 39 Schism We next have to consider the vices that are opposed to peace and that involve deeds: schism (schisma) (question 39); strife (rixa) (question 41); sedition (seditio) (question 42); and war (bellum) (question 40). On the first topic there are four questions: (1) Is schism a special sin? (2) Is schism a more serious sin than unbelief? (3) Do schismatics have any power? (4) Are schismatics appropriately punished with excommunication? Article 1 Is schism a special sin? It seems that schism is not a special sin: Objection 1: As Pope Pelagius says, “Schism (schisma) sounds like scissor (scissura).” But every sin effects some sort of cutting off—this according to Isaiah 59:2 (“Your sins have cut you off from your God”). Therefore, schism is not a special sin. Objection 2: Schismatics seem to be individuals who do not obey the Church. But a man becomes disobedient to the precepts of the Church through every sin, since sin, according to Ambrose, “is disobedience with respect to the celestial commandments.” Therefore, every sin is an instance of schism. Objection 3: Heresy likewise cuts a man off from the unity of the Faith. Therefore, if the name ‘schism’ implies being cut off, then schism does not seem to differ as a special sin from the sin of unbelief. But contrary to this: In Contra Faustum Augustine distinguishes schism from heresy as follows: “Schism is believing the same things as the others and worshiping with the same rites, but being content merely to split the congregation, whereas heresy is believing things that are diverse from what the Catholic Church believes.” Therefore, schism is not a general sin.
    [Show full text]
  • The Christian Church and the New Religious Movements: Towards Theological Understanding John A
    THE CHRISTIAN CHURCH AND THE NEW RELIGIOUS MOVEMENTS: TOWARDS THEOLOGICAL UNDERSTANDING JOHN A. SALIBA, S.J. University of Detroit OR MORE than a decade Western society, in particular the United FStates of America,1 has seen the rise and proliferation of religious and spiritual groups which the public has undiscerningly and indiscriminately labeled "cults." Many of the adherents of these new groups have come from the background of the traditional Christian churches. Most of them, by abandoning the beliefs and practices of their forefathers, have passed a negative judgment on the Christian Church and its relevance to contemporary life. The so-called cults have often been in the public eye because of the legal actions and Congressional investigations instigated by anticult organizations. Anguished parents, whose children have be­ come cult members, have turned to self-styled déprogrammera who have at times operated outside both civil and moral law. Yet the mainline Christian response to the new religions can, with few exceptions, be categorized as one of neglect and apathy. Though the churches have made extensive efforts to come to grips with the cultural upheavals of the mid-1960's,2 their attempts to meet the challenge of the cults have, on the whole, been slow, sporadic, and superficial. Many Christians, theologians included, have failed to grasp the significance of the new religious movements, which are already leaving an impact on society at large and on Christianity itself. It is unfortunate that we still lack a systematic treatment of the theological implications of these movements. The only concerted Christian response has come from evangelical Christianity, which has directed a considerable amount of literature3 to 1 See The Spiritual Community Guide (San Rafael, Calif.: Spiritual Community, 1978) and Gordon Melton, The Encyclopedia of American Religions 2 (Wilmington, N.C.: McGrath, 1978).
    [Show full text]
  • 1 the Impact of African Traditional Religious
    The Impact of African Traditional Religious Beliefs and Cultural Values on Christian- Muslim Relations in Ghana from 1920 through the Present: A Case Study of Nkusukum-Ekumfi-Enyan area of the Central Region. Submitted by Francis Acquah to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Theology in December 2011 This thesis is available for library use on the understanding that it is copy right material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any university. Signature………………………………………………………. 1 ACKNOWLEDGEMENT My first and foremost gratitude goes to my academic advisors Prof. Emeritus Mahmoud Ayoub (Hartford Seminary, US) and Prof. Robert Gleave (IAIS, University of Exeter) for their untiring efforts and patience that guided me through this study. In this respect I, also, wish to thank my brother and friend, Prof. John D. K. Ekem, who as a Ghanaian and someone familiar with the background of this study, read through the work and offered helpful suggestions. Studying as a foreign student in the US and the UK could not have been possible without the generous financial support from the Scholarship Office of the Global Ministries, United Methodist Church, USA and some churches in the US, notably, the First Presbyterian Church, Geneseo, NY and the First Presbyterian Church, Fairfield, CT. In this regard, Lisa Katzenstein, the administrator of the Scholarship Office of the Global Ministries (UMC) and Prof.
    [Show full text]
  • Indigenous Religion in Secular Australia
    ISSN 1328-7478 © Copyright Commonwealth of Australia 2010 Except to the extent of the uses permitted under the Copyright Act 1968, no part of this publication may be reproduced or transmitted in any form or by any means including information storage and retrieval systems, without the prior written consent of the Department of the Parliamentary Library, other than by Senators and Members of the Australian Parliament in the course of their official duties. This paper has been prepared for general distribution to Senators and Members of the Australian Parliament. While great care is taken to ensure that the paper is accurate and balanced, the paper is written using information publicly available at the time of production. The views expressed are those of the author and should not be attributed to the Information and Research Services (IRS). Advice on legislation or legal policy issues contained in this paper is provided for use in parliamentary debate and for related parliamentary purposes. This paper is not professional legal opinion. Readers are reminded that the paper is not an official parliamentary or Australian government document. IRS staff are available to discuss the paper's contents with Senators and Members and their staff but not with members of the public. Published by the Department of the Parliamentary Library, 2010 I NFORMATION AND R ESEARCH S ERVICES Research Paper No. 11 1999–2000 Indigenous Religion in Secular Australia Dr Marion Maddox Consultant, Social Policy Group 14 December 1999 Acknowledgments I thank John Garden, Carol Kempner, Jennifer Norberry, Sean Brennan, Coral Dow and Michael Symons for comments on earlier drafts of this paper.
    [Show full text]
  • Is the Bahá'í Faith a World Religion?
    Published in the Journal of Bahá’í Studies Vol. 6, number 1 (1994) © Association for Bahá’í ™ Studies 1994 Is the Bahá’í Faith a World Religion?1 Seena Fazel Abstract This article will explore some of the issues involved in the sociological analysis of the status of the Bahá’í Faith. It will endeavor to present criteria for the labels “world religion” and “new religious movement,” as well as explore to what extent the Bahá’í Faith fulfils these criteria. It will attempt to demonstrate that the Bahá’í Faith is best categorized as a “world religion.” In a statement to the United Nations Commission on Palestine in 1947, Shoghi Effendi stated that the Bahá’í Faith “can be regarded in no other light than a world religion” (“Faith of Bahá’u’lláh” 219). However, today, despite the increasing expansion and influence of the Bahá’í Faith since Shoghi Effendi made that statement, its status outside the Bahá’í community remains controversial. In academic circles, it has shed the label of a sect of Islam,2 but there is no consensus about its present standing. A 1992 textbook on the world’s religions describes the problem: The question of how to “place” Bahaism is a little problematic. Although it originated as a sectarian movement within Shi‘ite Islam, there is now no sense in which Bahá’ís would regard themselves as Muslims, nor would they be recognized as such by any branch of Islam. Bahá’ís themselves have for some time now proclaimed their faith to be a “world religion” on a par with Islam, Christianity, and other established creeds.
    [Show full text]
  • Tet the Vietnamese New Year Normally Vietnamese, Chinese & Other Oriental People Use the Same Calendar As the Rest of the World
    Tet - The Vietnamese New Year Normally Vietnamese, Chinese & other oriental people use the same calendar as the rest of the world. But they also follow a lunar calendar that they consult often when scheduling life-events that they want to insure are blessed with good luck. The Vietnamese calendar like the Chinese calendar began in the year 2637 B.C. It is 355 days long and consists of 12 months that are 29 or 30 days long. About every three years a thirteenth month is added to maintain balance. In Vietnam, the calendar was devised based on the regularly changing phases of the moon. Most Vietnamese, even city dwellers and overseas Vietnamese, have a lunar calendar in their homes to consult for festivals and auspicious dates. Because of the use of the lunar calendar, the actual days of the New Year vary from year to year. The equinoxes and solstices that marked the beginning of the European seasons were taken as the midpoint by the Asian calendar with the result that each Vietnamese season begins six weeks earlier than its European counterpart. Tet, in the Vietnamese language, symbolizes the very first morning of the New Year in Vietnam and is popularly known as the Vietnamese New Year. Also known by the name of Nguyen-Dan, its celebrations lasts for about 7 days. The celebrations of the Vietnamese New Year involves a lot of excitement and enthusiasm and is it is regarded as one of the most popular festivals of the year among the Vietnam people. The happiness associated with Vietnamese New Year can be attributed to the fact that this particular festival brings along one of the most desired break in the agricultural year for the Vietnamese people.
    [Show full text]
  • 12. Ed. 55 Agst 2019 Danu Kertih.Pdf
    Bencingah Wa r.t a m i s i Bali Dwipa Jaya "Jayalah Pulau Bali", begitulah digjaya dilandasi oleh reli• arti harafiah dari premis yang giusitas yang digambarkan disuratkan pada lambang Perne• dengan candi bentar. Pernbuka ritah Daerah Propinsi Bali. Se• jalan untuk mencapai kebebasan perti pekik seruan kanonis yang dari belenggu itu. Di mana ke• menyuarakan kebebasan dari bebasan itu hanya bisa diperoleh Keterangan Cover suatu belenggu. melalui penyatuan diri dengan Pekik Merdeka Puputan Badung paramatman yang dilukiskan Siapa saja ia, yang menyua• dengan rantai yang melintang 4. Candi Bentar: rakan suratan takdir Hinduistis itu dari kiri ke kanan. Itulah yang - Sura. Wira. Dhira harus dibangun oleh masyarakat 9. Jaba Tengah: pastilah memahami dengan benar - Mahardhika dalam Pancama Weda esensi kehidupan atman menga• (Bali) yang tiada ubahnya dengan 12. Kori Agung lami satnsara ditakdirkan ber• kipas tanda hakikat seni budaya - Mahardhika Digjaya gumul sepanjang waktu untuk adiluhung. 18. Wartamritha mencapai kebebasan dari beleng• Pun, siapa saja ia, yang me• - Manajer Digjaya gu panca niaha bhuta. Lima un• norehkan lambang bunga pad• 20. Kolom - Tujuh Be/as Delapan E111pa1 Lima sur yang mengikat erat atman ma dalam lambang Pulau Bali, dialah yang memiliki keper• 22. Kolom agar /ipya akanjati dirinya. - Yoga Pembebasan Siapa saja ia, yang rnenyurat• cayaan penuh akan menyentuh 29. Wartamkosala kan "Bali Dwipa Jaya" itu, dengan kaki siwa karena di situlah pa• - Monunien Kemerdekaan Spiritual penuh kesadaran bermaksud ramatm an bersemayam. De• 30. Kolorn tiada menyarakkan kehidupan ngan begitu, kesejahteraan ha• - Adi Kuasa, Adi Jaya. Digjaya agama dengan kehidupan nyata kiki akan dicapai karena akan 32. Wartamanawa - Mahardhika Digjaya (sakala).
    [Show full text]
  • 2 Lord Or Jehovah
    2 LORD OR JEHOVAH THE second name of God revealed in Holy Scripture, the name "Jehovah," which we translate "LORD," shews us qualities in God, which, though they are contained, can hardly be said to be expressed, in the first name, "Elohim." (Note: I may perhaps say here, for those who do not read Hebrew, that, in our Authorised Version, wherever we find the name "GOD" or "LORD" printed in capitals, the original is "Jehovah," (as in Gen. 2:4, 5, 7, 8, &c.; Gen. 6:5, 6; 15:2; 18:1, 13, 19, 22, 26; Ezek. 2:4; 3:11, 27; Obad. 1:1.) Wherever we find "God," (as in Gen. 1 throughout, and in countless other passages,) it is "Elohim." Where we find "Lord," (as in Gen. 15:2; 18:3, 27, 30, 31, 32; and constantly in the prophecies of Ezekiel,) it is "Adonai." Thus "LORD God" (in Gen. 2:4, 5, 7, 8, and elsewhere,) is "Jehovah Elohim;" while "Lord GOD" (in Gen. 15:2, and Ezek. 2:4, and elsewhere,) is "Adonai Jehovah." I may add that wherever the name "Jehovah" stands alone, (as in Gen. 4:1, 3, 4, 6, 9, &c.) or is joined with "Elohim," (as in Gen. 2:4, 5, &c.,) it is always written in Hebrew with the vowel points of "Adonai:" where "Adonai" is joined to "Jehovah," (as in Gen. 15:2; Ezek. 2:4, &c.) "Jehovah" is written with the vowel points of "Elohim." For the Jews scrupulously avoided pronouncing the name "Jehovah," always reading "Adonai" for "Jehovah," except where "Adonai" is joined to "Jehovah," (as in Gen.
    [Show full text]