We have to understand the way to achieve peace, because in this world we all want peace, we all want the experience of totality. In anything we do we have this desire, this ambition to have satisfaction. And it's very important in our life to have experience of satisfaction, experience of peace, experience of happiness. It has been said that wars begin in the minds of men, and it is in the minds of men that the defences of peace must be constructed.
Maybe some people's minds are just thinking, "I have to go and see my girl friend," or maybe, "I have to go eat pizza," or Baskin Robbins, or anything like that. So we can be reading holy
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The Old Testament records the visions of many prophet. A prophet was recognized to be true only if history enacted his vision in a recognizable way. If what he spoke didn't come true in a manner recognizable to those in charge of religious practice, he could be put to death. If a considerable period of time passed between the time of prophecy and its fulfillment, then the object of prophecy would be hard pressed for proof of its validity. This proof was measured in the exact words of the prophecy, which by then had probably become scripture. For one instance there was the prophecy in the Old Testament that the Messiah would come as King of kings and as a beggar. The manner in which the pharisees interpreted this prophecy by the period of Christ's life was that it meant that the Messiah would manifest as literally a king, and not as a carpenter's son.
A prophet usually received his knowledge in one of two ways. He might enter a trance and actually see what was to come, or the events would be explained to him in spirit form, commonly referred to as an angel.
The New Testament shows that the apostles of Jesus the Christ were deeply influenced by the Old Testa-
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Many popular fasts may be detrimental to your health. A fast consisting of only water is valuable only in specific instances and not for prolonged periods of time. Water contains little nourishment and cannot cleanse the glandular system effectively or expel mucous from the digestive tract. Fasting for the first 10 hours of the day and then eating a heavy meal will drastically alter the metabolism and shock the system. It is not effective to try to combine eating with fasting. A fast should be followed for at least 24 hours or should not be attempted. Repeated fasting for one or more days a week, for months on end, will cause the stomach to repeatedly shrink and expand and may eventually harm the natural elasticity of the stomach. Fasting for extreme periods of time may deplete vitamin and mineral reserves so badly that the body must metabolize its own bone marrow in order to continue functioning.
The length of a fast should be determined by your schedule. Do not attempt to fast when you are particularly busy or under severe mental or physical stress.
This fast is cleaning for the entire system. Combine 6 ounces papaya concentrate, 4 ounces prune juice, 4 ounces fresh pineapple juice, 8 ounces orange juice with one quart distilled water. Set aside a second quart of distilled water. Once an hour, or less often if you do not feel thirsty, drink 4 ounces of the mixture and 4 ounces of the distilled water from the second quart. You may use this fast for from 1 day to 1 month. A three day fast will cleanse the entire body. This is the only fast I have been able to use without experiencing hunger pains. If you are unused to fasting, this is one of the most pleasant. Be sure all the ingredients are organic and the distilled water is pure. Tap water which has been chlorinated will inhibit the benefits of the fast.
discourses, but the mind could be way out, it could be flying in the air; and that is why the Indian people, the royal sages, the holy men have said that concentration is a must, because peace is a state of mind and in order to achieve that, we have to have concentration of mind. Now let me tell you, let me give you a scientific analogy to explain why we need concentration of mind.
We all see that the sun shines in the sky, it gives beautiful light, and all that light falls on this earth. But nothing happens to it; it doesn't burn; but if I take a convex lens, a magnifying glass, and concentrate all the rays of the sun onto a piece of paper, then after getting a focus, after focusing all those rays of light, what I find there is that the paper begins to burn. I've manifested energy there. In the same way, when a person concentrates his mind, he can achieve the impossible. And really, that is why in meditation we talk about concentration of mind. Now, first of all, in order to concentrate, we must have the object of concentration. If I tell you that I have a beautiful house in India, or if I talk about the Taj Mahal, which is the eighth wonder of the world, and if I request you to please meditate on my house or meditate on the Taj Mahal, you'll say, oh, we haven't seen it, we can't do it. It's impossible because you don't have the object of meditation. You haven't seen the Taj Mahal. That is why saints have said that if you ask a virgin girl, "My dear, please meditate on your husband's form," she'll say, "Oh, I have no husband, I can't do it."
The basic problem with us is that we don't have the object of meditation. So first of all, in order to meditate, one must have the object of meditation, the object of concentration. I think many of you have read the Bhagavad Gita, or the Bible. And we talk about God as a spirit, and they who worship God must worship God in spirit and in truth. Now, to worship God in spirit, first of all we have to have Knowledge of the spirit. You simply go to a place because you know that that place exists right at this place. And so you know the address, you know the proper place and you go there.
In order to really worship God in spirit and in truth, one has the spiritual thing, and one must know the truth. What is truth? And really this world is not truth, because it's changing, the colors change, kings change; even the body changes. But there is something right inside us which doesn't change; which is eternal and immortal. So in order to achieve total concentration, permanent concentration, one should really concentrate on that thing. Now, people who have studied science know that there is only one thing which is constant; and that is the speed of light.
And that's why Jesus says in the Bible, that God is light and in him there is no darkness; there is no nescience in God; there is no darkness in God. God is light. That's why, in the Vedas, Yajur Veda, they say `Aum Bhoorbhaswa,' this is a very sacred thing that I'm telling you. It means "0 God of light, I meditate on you." But one cannot meditate without knowing that light. That is why the prophets, the apostles, have said that if thine eye be single, thy body shall be full of light. I think many of you have heard about the third eye being opened up. And people say that they drill a hole here in the forehead, the Tibetan Llamas, and they open this third eye. I think it's all fiction. But there is a method. "If thine eye be single, thy whole body shall be full of light," because these two eyes are connected to the optic nerve and these eyes go behind this point. This is the most sensitive point in our body. If a person would simply take his finger and just watch that finger, and move that finger towards that point, between his eyes, he '11 feel some ticklish feeling there. It just happens. And the reason is, this is a very, very sensitive point. It is a window, and through this window we can see the entire panorama of creation. So basically I'm going to tell you how to achieve, how to really know, how to really decide what object of meditation a human being must choose.
There are so many things in this world, And from their minds people think about worldly things. From their minds people talk about carnal things, carnal pleasures. And really, what they're doing is concentrating their minds, focusing their minds onto worldly things. And what happens when worldly things collapse, when they fall apart? Their concentration also dies down. But if I choose, if my object becomes permanent, if it is immortal, if it is eternal; then automatically my meditation will also be eternal.
Dear friends, first of all, we must have a permanent object of meditation. People talk about Bhakti; Bhakti means devotion. In order to be a devotee one must have an object of devotion. You see, many of you have heard about samandi. Samandi means trance and samadhi can only be achieved if we have unification of three things. There is object—imagine that a garland in my hand is like my object of meditation. Now when I focus my mind onto this object of meditation, focusing my mind automatically becomes meditation. And I become the man who meditates; in the same way when a person concentrates his mind on God then his concentration becomes devotion, and he becomes a devotee. If he is doing Upasna then that becomes the object of Upasna which means the penance. Concentrating his mind becomes penance and he becomes the man who does penance. So unity, uniting these three things; unification of these three things is called samandi. And really, when Christ said "I and my Father are one" he really meant that he was unified with God, he was one with God. And the same situation is with us, for Jesus Christ also said that I'm in my father and my father is in me.
We all know that God is omnipresent. God is everywhere. But if we do not have that basic realization it's just like that situation with a Los Angeles TV station where we have the television waves everywhere even in a room, outside the room, and maybe up in the sky also. They are just like omnipresent waves there; they are everywhere but the situation is, I can't see the television program and the reason is, I don't have a television set. In the same way people have said that without a technique, without that machinery, without a receiver you cannot receive. In the same way, in order to really experience that, one has to have the technique of spiritual insight. See, I know that God is within me, God is everywhere but I'm not in that God …
God has given this beautiful faculty to us, this beautiful power of consciousness. For I'm sitting in a room, I'm conscious of who else is sitting there. I'm conscious that there is light in this room. I'm conscious that the
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Living Man minus Dead Man = Life Breath
curtains are red, I'm conscious of all these things but I'm not conscious of my own consciousness. This is a very important sentence, because realization means to be conscious of your own consciousness, to know your soul by your soul. Once a person achieves that, automatically he becomes supra-conscious, which means supreme consciousness.
So what we have to do is, in order to realize who we are, we have to go to a Master. Of course, many people will say 'OK, why do we need a master, why not simply read books and know God from there.' Sorry it's impossible—and I'll tell you why. We all know that God has given us these two eyes, and with these two eyes we can see beautiful scenery of the world, we can see beautiful people, meet them, talk with them. But with these two eyes one cannot see his own face. We cannot see our own face.
In order to really see our own face we go to a mirror. In the same way in order to know who we are, we have to go to a spiritual master. A spiritual master is like a magnet, and we are the iron pieces. If the iron pieces want to be charged, if they want magnetism, they have to go to a magnet. Without a magnet you cannot charge a magnet, you cannot make a magnet. So when that iron piece goes into contact with the magnet that iron piece functions and behaves like a magnet. So it's very, very important that we seek a spiritual master. It's a must! And once we have a spiritual master then a true spiritual master will show, he will tell us, he will give us initiation that will prove to us, and will make us realize the object of meditation.
And then concentration on that object will simply make our meditation manifest, make our meditation exist. Many people think that maybe meditation is chanting mantras, and I know what mantras are. Once I met a westerner who came to me and told me he had a doubt. He was very unhappy and he told me "Sir I chant this mantra and I'm very unhappy, I don't get peace." So I said "What mantra are you chanting?" He said, "I chant this mantra gadha, gadha, gadha, gadha.: Now gadha in my language, in Hindi , means a donkey. So all he was doing was chanting donkey, donkey, donkey, donkey, donkey. To chant any mantra, what is happening is that, that mantra is a vibration. It's a verbal vibration coming from your mouth, or maybe it's a mental vibration. But the mind is so subtle, the speed of the mind is so fast, it's so enormous, that it even surpasses the vibration of the mantra. So if I'm chanting Ram Ram Ram Ram, before I start at R and end at M, my mind will be still flying here. The problem is somebody tells me he wants to tie something. So I say OK if you want to tie something, then go and get a rope.
So he goes to the market and gets a very, very thick rope, a heavy rope and that rope is used for tying an elephant. So I get that rope and with that rope I want to tie an ant; I make a big knot and after making a big knot, still there will be such a big hole, and thru that, millions and millions of ants will pass. To tie an ant you have to have a very thin thread, a very fine subtle thread. In the same way, in order to really concentrate your mind, you have to have a subtle technique. So what I am telling you is that you have to understand that you need a subtle technique. Mantras are not subtle techniques. Why do we chant mantras? The Vedas in Sanskrit means Srutis Smritis. Srutis means to listen, Smriti means to memorize. What was happening was, at the Vedic age, all the royal saints and the holy people of India were sitting down in meditation. They were concentrating, contemplating on God. They were having different experiences. They used to narrate all those experiences to their children, to their students. And the students never had a tape recorder; they weren't stenographers. They couldn't write that down. Sotheywould hear that, and they would memorize that. And that's how chanting got into fashion. It became a tradition. It became a part of religion. Chant—means to memorize.
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"He That Teacheth Knowledge, Shall Not He Know?" Psalms
The ancient rishis, or sages, started two philosophies. They were the two ways to investigate the world. One philosophy was called eti, eti, eti, and one was called neti, neti, neti. The meaning of eti, eti, eti is, This Is It, and the meaning of neti, neti, neti is, This Is Not It.
Now they began investigating the world by saying, "This is not God, this is not God this is a book, this is this, this is that." And their method was that, by actually repelling everything away, by not accepting matter, by saying, "This is not it, this is not it", finally they would come to something which would be it. But the mistake they made was that simply they denounced everything, saying, "This is not it, this is not it," and when they came to God, they also said, "This is not it." So, for them, nothing was it. The whole thing was just like zero.
So, in philosophies, we begin with certain ideas, and then we are caged in those ideas. And even with This is it, like saying, "THIS IS IT", … Now, THIS IS IT, meaning, this is Sat, Cit Anand; meaning, this is Truth, Consciousness and Bliss.
First of all, a book is not Truth. I can burn a book. The book is not conscious of itself, and also, it is not bliss. I read the book, I receive some satisfaction or peace, then after that, the book looses it's charm. They story is over, the plot is finished. I know the plot. So this book is not Truth, Consciousness and Bliss. So, the first philosophy, saying This is it, This is it, was also incapable of handling reality, that mystical experience.
See, people believe in these philosophies. People believe in dogmas. Like Descartes said, "I think, therefore I am." Didn't he say that? But if you go deep into it, and try to really understand it, try to really be sincere in grasping the idea of this, then if I put this before you, that I think, therefore I am, … but I am, therefore I think. If you look at this statement from the angle of I am, therefore I think, the whole thing will turn upside-down. Because it's not thinking, it's I am existing, and because I am existing, thinking is a by-product. Thinking is a result. Now, even if a person reaches a state where he's not thinking, he's not even thinking about thinking, even at that point he will still exist. He will exist because he has reached a level where he's not thinking about thinking. There is a total negation of ideas, there is totai deep sleep.
In deep sleep you are not aware of whether you are male or female, rich or poor, this or that. Nothing comes to you … you have total negation, everything is blacked-out. But still you have the experience of the blackout. Everything vanishes away, everything's rubbed out. Still, you get up in the morning, you say, "Oh, I had a fantastic sleep, you know, I had such a peaceful, such a deep sleep." Now, something is right there to experience that state of mind, where the mind does not know rich or poor, the extremes of society, the extremes of materialism. But still, that thing which is experiencing that deep sleep does not know itself. It is experiencing a state of vacuum. It is experiencing vacuum, but it is not experiencing itself. Only knowledge, only with the technique of spiritual insight, can one experience the consciousness, by the consciousness.
See, what happens is, this age that we live in is like the Satyuga, or, the Golden Age, then you have the silver one, you have the copper one, then you have the iron age; all these ages need overhauling. And so to overhaul an age, a master has to come. He doesn't come to remove all dogmas, he doesn't come to destroy the tradition. He comes to fulfill it. That's why Jesus said in the Bible, "I have not come to destroy the scriptures, I have come to fulfill them." Now, the fulfillment of scriptures, because all the scriptures talk about God … Can you name me one scripture that does not talk about God? Is the unveiling of God the 'experience' of God ? Some of the Buddhist scriptures don't say God as `God% they say God as Bodi Satwa; higher level of consciousness. They have a different terminology, like people don't say God GOD, G-O-D. They say Bhagwan, or they say, they have this name, Brahm, or Paramatma. So, they have a different terminology. So, all the scriptures talk about God. But the question is, that if God is formless, if God is attributeless, if God is virtue-less, and God is beyond our senses, and beyond the mind and intellect, and we as human beings, with all our potential, cannot experience that, then how did the people, the rishis or sages, write God as GOD? How did they write that? How did they say that God exists? If you cannot experience God, like a certain sect in India, they are the traditional believers that God is formless, they don't believe that God has a form. They also believe that God is beyond our working organs—our five working organs. The five sensory organs are the organs that sense. Then there's the mind, and then there's the intellect. They say God is beyond this. Nobody can experience God through these things. Nobody can know God. Now, my question is the person, the rishi —the sage who called God as GOD, who said there is God, how did that person know? Because if God is beyond the senses, beyond everything, then how did that man who said there is God KNOW that there is God? So, there is a possibility, and definitely there is a possibility, that there was a technique that was existing, to enable that first person to know.
"Four brothers will manifest. The Dark Age will be destroyed. There will be salvation of the godly men, as well as their associates. The greatest soul of the Dark Age will be older than the other three brothers. In other words, He will be the Eldest Son. That Eldest Son will be gallant, sagacious, wise, good counsellor and deeply loved by His parents. He will be the bestower ofhonour to the guru as well as to the saints."
Kalki Purana Chapter 2, verse 5
"And the Blessed One said to Ananda, 7 am not the first Buddha who has come upon earth, nor shall I be the last. In due time another Buddha will arise in the world, a Holy One, a supremely enlightened one, endowed with wisdom, auspicious, embracing the Universe, an incomparable Leader of Men, a Ruler of devas and mortals. He will reveal to you the same eternal truths, which I have taught you. He will establish His Law, glorious in its origin, glorious at the climax and glorious at the goal in the spirit and in the letter. He will proclaim a righteous life wholly perfect and pure, such as I now proclaim."
—Lamas, The Story of Prophecy
"No longer will man's body be a soulless sacrifice. The day of death will be thought of as a day of birth. When the Divine Spirit shall give the soul felicity, perceiving the Word in its eternity."
The Science of Yoga
The science of yoga has for several centuries been systematically pursued in India; even today it can claim several worthy teachers of this spiritual science. However what we lack at the moment is a dependable body of literature interpreting and setting forth yogic precepts and disciplines in modern scientific phraseology.
The science of yoga should be approached in a spirit of reverence. Otherwise, in seeking to synthensize modern scientific knowledge with time honoured yogic principles we are likely to misconstrue mental and physical gymnastics with spiritual science, to attribute modern meanings to ancient vocabulary. It should be easy to appreciate this need for caution if only we remind ourselves that science as we know it today is concerned with external phenomena, that is, matter in it's variegated forms and densities.
On the other hand, the fundamental basis of yogic science is to facilitate the evolution of man into a spiritual entity, to eliminate the perpetual strife within the mind, caused by the emotional extremes whether of grief or happiness.
Yogic science pertains to the evolutionary process of calming the mind with a view to bringing the mind back into a balanced relationship with the bodily and spiritual functions of the self, with a view to realizing who and what the self is.
It is an integrated system combining in itself a technique of systematic meditation and the pursuit of certain aesetic disciplines designed to effect the reunion of the individual consciousness with the universal consciousness. According to Patanjali, yoga is a process of spiritual peeking within, with which one learns to consolidate and regulate the vrittis or fluctuation of the subtle mind-matter with its original source, chitta, which is the energy so subtle it preceeds even the subtlest form or matter and so in fact is purely energy or the primordial vibration.
The highest expression of yogic science is known as Raja Yoga. Its technique is simple and easy to practice; it is, nevertheless, a secret. We are conscious of ourselves because we possess inherent consciousness or awareness. Awareness of the mingling of the mind-vibration with the universal energy brings about the unification of yoga: consciouness conscious of itself. In the language of the Gita, the yogis satisfied in the soul with the soul.
The technique of spiritual awareness is the sequence called the Eightfold Path of Yoga. These are more like a staircase, and you climb these steps according to your development until you reach the highest point, that place of peace. The categories comprising Raja Yoga are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.
Yama lays stress on nonviolence in word, deed and thought; truthfulness becomes his goal and he comes to learn what-in fact-is truth, and how to live truth in his or her daily life.
Niyama insists upon cleanliness of body and mind. The aspirant follows a discipline, he comes to understand divine laws, the cosmic laws. The body is subjected to certain rigorous disciplines with a view to making it resilient enough to stand stress and strain.
Asana deals with various sitting postures as a means eventually of providing a firm foundation for the yogic disciplines to follow, as well as a short cut to bodily health. There are asanas that are not considered essential for practitioners of Raja Yoga who need only to keep the body still, and retain a straight sitting position in which they can meditate for some time without feeling any physical discomfort. The spine should be kept free and upright for allowing uninterrupted movement to the nerve currents going up from the base of the spine to the brain and descending from the brain to the base of the spine.
Pranayama is the science of breathing. Prana is the energy in the breath and ayama means control. The most important aspect to pranayam is deep breathing. By deep breathing you take more oxygen inside and your body gets more energy out of it, because the more the oxygen is burned, the more energy is released into the body. A person's mental and physical states are conditioned a good deal by his rate and amplitude of breath.
Pratyahara means introspection. It is the psychological process of gathering together, as it were, the mental forces and holding them all in one place and around one object; of returning again and again the mind to a fixed place.
But first it means that you sit down, close your eyes, and simply experience your mind, where it goes. If people do this—people who have not yet received initiation of the Knowledge of God—if they simply close their eyes and let their minds go, then at that time they will understand that actually the mind roams in the world. And at that time they will experience darkness. And when you experience darkness, automatically you desire to see light. By this introspection a person investigates within and sees what his mind is up to, because many people do not realize where their minds go and this introspection enables them to begin under- standing the connection between the random meanderings of the mind and the external events of their lives. It is as though a person using a sharp knife cuts his finger, and because it's so sharp he actually doesn't realize that his finger is cut. And suddenly he finds a spot on his clothes and only then realizes his finger is cut.
Dhyana means firm determination. It is meditation which points to the stage when concentration is prolonged; it is the stage when the mind becomes one-pointed, when it becomes that magnifying lens, concentrating itself.
Next comes Samadhi. Samadhi is the superconscious state in which the mind is merged with the object of its meditation, and the going to and fro of the mind is ended. This merging with the object of meditation is the culmination of Raja Yoga and the meditator has become one with God.
However, within the superconscious state there are many degrees and these are generally grouped as, Savikalpa samadhi, and Nirvikalpa samadhi.
This yoga is so necessary in a world where we are every day distracted, where we do wasteful actions without realizing their consequence, where we do so many things to dissipate our energy, which confuses us, and makes us unable to concentrate sufficiently to know ourselves.
Kabir was one of the great saints of India who has written immortal songs and verses upon the True Master, who reveals the Knowledge of God. His writings center upon the Word of God, the Divine Light, the Heavenly Harmony, and Nectar within; which are revealed to the sincere seeker by the Satguru of the time. He has written, "It is the mercy of my TrueGuru that has made me to know the unknown. I have learned from him to walk without feet, to see without eyes; hear without ears; to drink without mouth, to fly without wings. Without eating I have tasted the sweetness of nectar. I have quenched my thirst. Kabir says: My Master is great beyond words."
published by the
Spiritual Life Society, Suite 9109 2109 Broadway, NYC 10023,
Copyright 1976 by Eureka! magazine
FATHER, FATHER … Continued
ment, as they constantly referred to it. The apostles were direct descendants of the Judaic tradition and heritage. They believed Jesus the Christ to be the Messiah who was prophesized in the scriptures of the Jewish prophets. Therefore, they saw themselves as the true Jews fulfilling those scriptures.
However, the scholars and pharisees were also referring to the coming of the Messiah. These monitors of public beliefs were victims of the 'hard to believe' mentality. After talking about it so much, they couldn't believe that the real Messiah had actually come. This mentality contributed greatly to the crucifixion of Jesus the Christ.
When Christ was suffering on the cross, Matthew quotes him as saying "My God, my God, why hast thou forsaken me?" This is one of the most upsetting passages in the Bible. Particulary for sincere Christians, this presents a dilemma. How are we to have faith in Christ as the Messiah if Christ himself lost his faith at such a critical time?
To find the truth in this matter, one must closely examine a few facts. First, read the passage describing the crucifixion as written by Matthew, Chapter 27, verses 27-31, 34-35, 46.
"Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
And they stipped him and put on him a scarlet robe.
And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!
And they spit upon him, and took the reed, and smote him on the head.
And after that they had mocked him, they took the robe off from him, and put his own rainment on him and led him away to crucify him.
They gave him vinegar to drink mingled with gall; and when he had tasted thereof, he would not drink.
And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.
And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, Lama sabachithaini? that is to say, My God, my God, why has thou forsaken me?"
Now, before reading the next passage, one must know what was said before about the prophets. One of the ways a prophet understands an event to come is to actually experience it in a vision. A prophet experiences an event as if it were happening to him. He would then describe it in the first person. Remembering this, read Chapter 22 of Psalms, verses 1, 12-18, written hundreds of years before the time of Jesus.
"My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the works of my roaring?
Many bulls have compassed me: strong bulls of Bashan have beset me round.
They gaped upon me with their mouths, as a ravening and roaring lion.
I am poured out like water, and all my bones are out of joint:
my heart is like wax; it is melted in the midst of my bowel.
My strength is dried up like a potsherd; and my tongue cleaveth to my jaws, and thou hast brought me into the dust of death.
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and feet.
I may tell all my bones; they look and stare upon me.
They part my garments among them, and cast lots upon my vesture."
The real reason Jesus the Christ said, "My God, my God, why hast thou forsaken me?" is that it is the first line of Psalms 22. He spoke those words only after all the events surrounding his death had come to pass in exactly the words of Psalm 22. Because for some, his works were not enough, they needed "proof" from the words of scripture. By reciting this psalm, he proved that this crucifixion and therefore His life, had been foretold exactly by the scriptures and thus he verified them. He did not lose faith, rather he opened the eyes of many who had reviled him, and shored up the faith of those who had loved him.
MOTHER'S HOME COOKING
(For 2 people)
2 quarts raw milk
4 large carrots, washed and grated
2 tablespoons clarified butter (or regular butter)
1/2 cup raw (turbinado) sugar
Place all of the milk in a 4 quart saucepan. Turn on medium heat, bring to a boil. While the milk is boiling, sautee grated carrots lightly in the butter. Add carrots to the milk, and turn heat down to low. Cook and stir constantly for approximately one and a half hours. Never stop stirring! When mixture has thickened considerably, to the consistency of oatmeal, slowly add the sugar. Cook and stir until mixture becomes like a paste. Remove immediately from the heat at this point. You can either eat carrot halvah hot, or spread in on a platter and let it cool.