You should use all prior course material, plus your own understanding, to compose a Poohish (Pooh-y?) essay response:  choose one of the Pooh anecdotes recounted in The Tao of Pooh, and apply it to a

Sacred T e x t s Hinduism How to trade in rubies and diamonds, My blessed guru has shown me the way . Rubies lie scattered in the square – Worldly people walk over them . The unknowing cannot discern ; they leave them and walk away . But those who understand pick them up – My beloved has shown me the way . The fly sits in the honey Bound up in its sticky wings . So hard to fly away, O Compassionate One, From the terrible habit of always wanting more . Devotional song Song by Kabīr , XV c. Hindu Saint who hailed from a Muslim weaver caste Recorded by Nancy M. Martin In this direction a blind man comes ; In the other a blind man is going . Blind man meets blind man – Who can show the way ? Everyone is crying, “Ruby, Ruby” ; They all put forward a cloth to receive . But none unties the knot to see what lies within And so they are bereft of all . Everyone is crying, “Ruby, Ruby” ; But no one has tried to see . Servant Kabı¯r has looked, and climbed up beyond birth and death . I.Thousand -headed is the Cosmic Person, thousand -eyed, thousand -footed .He pervaded the earth on all sides, and stood beyond it by ten fingers . II.This is the nature of the Cosmic Person — he is all that had been and all that is to be .He is the lord of eternal life, and grows by virtue of [ritual] food . III .Such is his greatness, and yet he is more than even this .One -quarter of him is separated into all beings ;three -quarters of him remain in heaven . IV .Three -quarters of his essence went upward, while one -quarter remained here .From this [smaller portion] he spread in all directions, manifesting as that which eats and as that which does not eat . V.From him, the shining one (viraja ) was born ;and from the shining one, he himself also comes .When he was born, he extended beyond the earth, behind it as well as in front of it. VI .When the gods performed a sacrifice by offering the Cosmic Person himself ,spring was used as clarified butter, summer the firewood, autumn the libation . VII .It was the Cosmic Person, born in the beginning, sacrificed upon the sacred grass .By using him, the gods engaged in sacrifice, as did the perfected beings and the sages of old . VIII .From that sacrifice, once completed, the offered butter was brought together . It created the beasts of the air, and those of the forests and the villages . Purusha - sukta Purusha -sukta The Rig Veda, 10.90 IX .From that sacrifice, completely offered, the mantras [Rig Veda] and the songs [Sama Veda] were born .The associated meters were born from it as well .The sacrificial formulae [Yajur Veda] were born from it too . X.From it came the horses as well as all that have sharp teeth in both jaws .The cows were born from it, too, as were goats and sheep . XI . When they divided the Cosmic Person, in how many portions did they do so ? By what words did they refer to his mouth? his arms? his thighs? his feet ? XII .His mouth was the Brahmin [priest], his arms were the Rajanaya [Kshatriya ,warrior ], his thighs the Vaishya [merchant] ; his feet the Shudra [worker] . XIII .The moon was born from his mind ;from his eye, the sun ;from his mouth ,both Indra and Agni ;from his breath, Vayu was born . XIV .From his navel arose the air ;from his head the heaven came into being ;from his feet, the earth ;the [four] directions sprang from his ear .Thus, they built the worlds . XV . Seven were his altar sticks, twenty -one pieces of kindling, and then the gods , performing the sacrifice, bound the Cosmic Person himself . XVI . The gods sacrificed with the sacrifice to the sacrifice . These were the first holy rites . These powers reached the firmament, Arjuna said : 1By the supremely profound words, on the discrimination of Self, that have been spoken by Thee out of compassion towards me, this my delusion is gone . 2Of Thee, O lotus -eyed, I have heard at length, of the origin and dissolution of beings, as also Thy inexhaustible greatness . 3So it is, O Lord Supreme! as Thou hast declared Thyself .(Still) Idesire to see Thy Ishvara -Form, O Purusha Supreme . 4If, O Lord, Thou thinkest me capable of seeing it, then, O Lord of Yogis, show me Thy immutable Self . The Blessed Lord said : 5Behold, O son of Prithâ , by hundreds and thousands, My different forms celestial, of various colours and shapes . 6Behold the Adityas , the Vasus, the Rudras , the twin Ashvins , and the Maruts ; behold, O descendant of Bharata, many wonders never seen before . 7See now, O Gudâkesha ,in this My body, the whole universe centred in one — including the moving and the unmoving — and all else that thou desirest to see .8But thou canst not see Me with these eyes of thine ;Igive thee supersensuous sight ;behold My Yoga Power Supreme . Sanjaya said : 9Having thus spoken, O King, Hari, the Great Lord of Yoga, showed unto the son of Prithâ , His Supreme Ishvara -Form — 10 With numerous mouths and eyes, with numerous wondrous sights, with numerous celestial ornaments, with numerous celestial weapons uplifted ; 11 Wearing celestial garlands and apparel, anointed with celestial -scented unguents, the All -wonderful, Resplendent, Boundless and All -formed .12 If the splendour of a thousand suns were to rise up at once in the sky, that would be like the splendour of that Mighty Being .13 There in the body of the Kami of gods, the son of Pându then saw the whole universe resting in one, with its manifold divisions . 14 Then Dhananjaya , filled with wonder, with his hair standing on end, bending down his head to the Deva in adoration, spoke with joined palms . THE BHAGAVAD - GITA Arjuna said : 15 Isee all the Devas, O Deva, in Thy body, and hosts of all grades of beings ;Brahma, the Lord, seated on the lotus, and all the Rishis and celestial serpents .16 Isee Thee of boundless form on every side with manifold arms, stomachs, mouths and eyes ;neither the end nor the middle, nor also the beginning of Thee do Isee, O Lord of the universe, O Universal Form .17 Isee Thee with diadem, club, and discus ; a mass of radiance shining everywhere, very hard to look at, all around blazing like burning fire and sun, and immeasurable . 18 Thou art the Imperishable, the Supreme Being, the one thing to be known . Thou art the great Refuge of this universe . Thou art the undying Guardian of the Eternal Dharma, Thou art the Ancient, Purusha, I ween . 19 I see Thee without beginning, middle or end, infinite in power, of manifold arms ;the sun and the moon Thine eyes, the burning fire Thy mouth ;heating the whole universe with Thy radiance .20 The space betwixt heaven and earth and all the quarters are filled by Thee alone ;having seen this, Thy marvellous and awful Form, the three worlds are trembling with fear, O Great -souled One .21 Verily, into Thee enter these hosts of Devas ;some extol Thee in fear with joined palms ;"May it be well!" thus saying, bands of great Rishis and Siddhas praise Thee with splendid hymns . 22 The Rudras , Adityas , Vasus, Sâdhyas , Vishva -Devas, the two Ashvins , Maruts , Ushmapâs , and hosts of Gandharvas , Yakshas , Asuras, and Siddhas — allthese are looking at Thee, all quite astounded . 23 Having seen Thy immeasurable Form — with many mouths and eyes, O mighty -armed, with many arms, thighs and feet, with many stomachs, and fearful with many tusks — the worlds are terrified, and so am I.24 On seeing Thee touching the sky, shining in many a colour ,with mouths wide open, with large fiery eyes, Iam terrified at heart, and find no courage nor peace, O Vishnu .25 Having seen Thy mouths, fearful with tusks, (blazing) like Pralaya -fires, Iknow not the four quarters, nor do Ifind peace ;have mercy, O Lord of the Devas, O Abode of the universe .26 All these sons of Dhritarâshtra ,with hosts of monarchs, Bhishma ,Drona, and Sutaputra ,with the warrior chiefs of ours, enter precipitately into Thy mouth, terrible with tusks and fearful to behold . 27 Some are found sticking in the interstices of Thy teeth, with their heads crushed to powder .28 Verily, as the many torrents of rivers flow towards the ocean, so do these heroes in the world of men enter Thy fiercely flaming mouths .29 As moths precipitately rush into a blazing fire only to perish, even so do these creatures also precipitately rush into Thy mouths only to perish .30 Swallowing all the worlds on every side with Thy flaming mouths, Thou are licking Thy lips .Thy fierce rays, filling the whole world with radiance, are burning, O Vishnu! 31 Tell me who Thou art, fierce in form .Salutation to Thee, O Deva Supreme ;have mercy .Idesire to know Thee, O Primeval One .Iknow not indeed Thy purpose . The Blessed Lord said : 32 Iam the mighty world -destroying Time, here made manifest for the purpose of infolding the world .Even without thee, none of the warriors arrayed in the hostile armies shall live .33 Therefore do thou arise and acquire fame .Conquer the enemies, and enjoy the unrivalled dominion . Verily by Myself have they been already slain ; be thou merely an apparent cause, O Savyasâchin (Arjuna) . 34 Drona, Bhishma ,Jayadratha ,Karna, as well as other brave warriors — these already killed by Me, do thou kill .Be not distressed with fear ;fight, and thou shalt conquer thy enemies in battle . Sanjaya said : 35 Having, heard that speech of Keshava, the diademed one (Arjuna), with joined palms, trembling, prostrated himself, and again addressed Krishna in a choked voice, bowing down, overwhelmed with fear . Arjuna said : 36 It is meet, O Hrishikesha ,that the world is delighted and rejoices in Thy praise, that Râkshasas fly in fear to all quarters and all the hosts of Siddhas bow down to Thee in adoration .37 And why should they not, O Great -souled One, bow to Thee, greater than, and the Primal Cause of even Brahmâ ,O Infinite Being, O Lord of the Devas, O Abode of the universe? Thou art the Imperishable, the Being and the non -Being, (as well as) That which is Beyond (them) .38 Thou art the Primal Deva, the Ancient Purusha ;Thou art the Supreme Refuge of this universe, Thou art the Knower, and the One Thing to be known ;Thou art the Supreme Goal .By Thee is the universe pervaded, O Boundless Form . 39 Thou art Vâyu , Yama, Agni, Varuna , the Moon, Prajâpati , and the Great -Grandfather . Salutation, salutation to Thee, a thousand times, and again and again salutation, salutation to Thee! 40 Salutation to Thee before and behind, salutation to Thee on every side, O All! Thou, infinite in power and infinite in prowess, pervadest all ;wherefore Thou art All . 41 Whatever Ihave presumptuously said from carelessness or love, addressing Thee as, "O Krishna, O Yâdava ,O friend," regarding Thee merely as a friend, unconscious of this Thy greatness — 42 in whatever way Imay have been disrespectful to Thee in fun, while walking, reposing, sitting, or at meals, when alone (with Thee), O Achyuta ,or in company — Iimplore Thee, Immeasurable One, to forgive all this .43 Thou art the Father of the world, moving and unmoving ;the object of its worship ;greater than the great .None there exists who is equal to Thee in the three worlds ;who then can excel Thee, O, Thou of power incomparable? 44 So prostrating my body in adoration, Icrave Thy forgiveness, Lord adorable! As a father forgiveth his son, friend a dear friend, a beloved one his love, even so shouldst Thou forgive me, O Deva .45 Overjoyed am Ito have seen what Isaw never before ;yet my mind is distracted with terror .Show me, O Deva, only that Form of Thine .Have mercy, O Lord of Devas, O Abode of the universe .46 Diademed, bearing a mace and a discus, Thee Idesire to see as before .Assume that same four -armed Form, O Thou of thousand arms, of universal Form . The Blessed Lord said : 47 Graciously have I shown to thee, O Arjuna, this Form supreme, by My own Yoga power, this resplendent, primeval, infinite, universal Form of Mine, which hath not been seen before by anyone else .48 Neither by the study of the Veda and Yajna, nor by gifts, nor by rituals, nor by severe austerities, am Iin such Form seen, in the world of men, by any other than thee, O great hero of the Kurus . 49 Be not afraid nor bewildered, having beheld this Form of Mine, so terrific . With thy fears dispelled and with gladdened heart, now see again this (former) form of Mine . Sanjaya said : 50 So Vâsudeva , having thus spoken to Arjuna, showed again His own Form and the Great -souled One, assuming His gentle Form, pacified him who was terrified . Arjuna said : 51 Having seen this Thy gentle human Form, O Janârdana ,my thoughts are now composed and Iam restored to my nature . The Blessed Lord said : 52 Very hard indeed it is to see this Form of Mine which thou hast seen .Even the Devas ever long to behold this Form .53 Neither by the Vedas, nor by austerity, nor by gifts, nor by sacrifice can Ibe seen as thou hast seen Me .54 But by the single -minded devotion I may in this Form, be known, O Arjuna, and seen in reality, and also entered into, O scorcher of foes .55 He who does work for Me alone and has Me for his goal, is devoted to Me, is freed from attachment, and bears enmity towards no creature — he entereth into Me, O Pândava . The Mahabarata , Book VI, Chapter XI BIBLIOGRAPHIC INFORMATION (For Chicago Manual of Style citations and bibliography) FIRST READING Devotional Song By Kabīr SECOND READING Purusha -sukta The Rig Veda, 10.90 THIRD READING The Bhagavad -Gita The Mahabarata , Book VI, Chapter X Title: Blackwell's Companion to Hinduism ; Author: Gavin Flood; Translator: Nancy M. Martin; Publisher: Blackwell; Location: London; Year: 2003; Page(s): 182 . Title: Essential Hinduism ; Translator: Steven J. Rosen; Publisher: Praeger ; Location: Westport; Year: 2006; Page(s): 55 -56. Title: Srimad -Bhagavad -Gita; Translator: Swami Swarupananda ; Publisher: Advaita Ashrama; Location: Kolkata; Year: 1967; Page(s): 241 -274. The Blessed One then addressed the monks, saying, ‘‘Monks .’’ ‘‘Yes, lord,’’ the monks responded . The Blessed One said, ‘‘I will teach and interpret for you the Noble Eightfold Path .Listen and pay attention as Ispeak .’’ ‘‘We will do as you say, lord,’’ the monks replied . The Blessed One said, ‘‘What, monks, is the Noble Eightfold Path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration . ‘‘What is right view? It is knowledge with regard to suffering, knowledge with regard to the origination of suffering, knowledge with regard to the stopping of suffering, knowledge with regard to the way of practice leading to the stopping of suffering . ‘‘What is right resolve? It is being resolved to practice renunciation, to be free from ill will, to be harmless . ‘‘What is right speech? It is refraining from lying, refraining from divisive speech, refraining from abusive speech, and refraining from idle talk . ‘‘What is right action? It is not taking life, not stealing, and being chaste . ‘‘What is right livelihood? This is when a disciple of the noble ones, having abandoned a dishonest livelihood, sustains his life with right livelihood . ‘‘What is right effort? This is when a monk desires, endeavors, persists, upholds, and exerts his intent so that evil, unhelpful qualities do not arise [in him] . He abandons unhelpful qualities that have arisen ... [He] brings about helpful qualities that have not yet arisen ... [He brings about] helpful qualities that have arisen . ‘‘What is right mindfulness? This is when a monk remains focused on the body in and of itself — he is fervent, aware, and mindful — putting away the greed and distress of the world .He remains focused on feelings in and of themselves — he is fervent, aware, and mindful — putting away the greed and distress of the world .He remains focused on the mind in and of itself — he is fervent, aware, and mindful — putting away the greed and distress of the world .He remains focused on mental qualities in and of themselves — he is fervent, aware, and mindful — putting away the greed and distress of the world . ‘‘What is right concentration? This is when a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters and remains in the first stage of concentration :rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation .With the stilling of his directed thought and evaluation, he enters and remains in the second stage of concentration : rapture and pleasure born of concentration, unification of awareness free from directed thought and evaluation .This brings internal assurance . With the fading of rapture, he remains calm, mindful and alert, and physically sensitive of pleasure . He enters and remains in the third stage of concentration :calm and mindful, he has a pleasurable abiding .With the abandoning of pleasure and pain, as with the earlier disappearance of rapture and distress, he enters and remains in the fourth stage of concentration : pure calmness and mindfulness, having neither pleasure nor pain . This is what the Blessed One said . Dhammacakkapparattana Sutta, 9–20 There is an old story about a man who came to see the Buddha because he had heard that the Buddha was a great teacher. Like all of us, he had some problems in his life, and he thought the Buddha might be able to help him straighten them out. He told the Buddha that he was a farmer. "I like farming ,“ he said, "but sometimes it doesn't rain enough, and my crops fail. Last year we nearly starved. And sometimes it rains too much, so my yields aren't what I'd like them to be." The Buddha patiently listened to the man.

"I'm married, too," said the man. "She's a good wife...I love her, in fact. But sometimes she nags me too much. And sometimes I get tired of her. " The Buddha listened quietly.

"I have kids," said the man. "Good kids, too...but sometimes they don't show me enough respect. And sometimes..." The man went on like this, laying out all his difficulties and worries. Finally he wound down and waited for the Buddha to say the words that would put everything right for him . Instead the Buddha said, "I can't help you." "What do you mean?" said the astonished man.

"Everybody's got problems," said the Buddha. "In fact , we've all got eighty -three problems, each one of us. Eighty -three problems , and there's nothing you can do about it. If you work really hard on one of them, maybe you can fix it. But if you do, another one will pop right into its place. For example , you're going to lose your loved ones eventually. And you're going to die some day. Now there's a problem, and there's nothing you, or I, or anyone else can do about it." The man became furious. "I thought you were a great teacher !" he shouted. "I thought you could help me! What good is your teaching, then?" The Buddha said, "Well, maybe it will help you with the eighty -fourth problem." "The eighty -fourth problem?" said the man. " What’s the eighty -fourth problem?" Said the Buddha, "You want to not have any problems." A Buddhist Tale If resentment arises towards any person, then one should cultivate: loving -kindness ... or compassion ... or equanimity ... In this way he may get rid of resentment that has arisen towards any person. Or one should cultivate lack of asati (awareness) of him and not give amanasikara (attention) to that person. In this way, he may get rid of resentment that has arisen towards any person. Or one should fix in one’s mind the fact of his ownership of kamma : ‘This venerable sir is the owner of his deeds, the heir to his deeds: his deeds are his progenitor, his kinsmen and his refuge. Whatever he does , good or bad, he will be the heir of that.’ In this way, he may get rid of resentment that has arisen towards any person. By these five ways of getting rid of resentment, a monk can get rid of all resentment that arises within him . Ajguttaranikaya , III: 185 BIBLIOGRAPHIC INFORMATION (For Chicago Manual of Style citations and bibliography) FIRST READING The Eightfold Path Dhammacakkapparattana Sutta, 9 –20 SECOND READING The 84 th Problem A Buddhist Tale THIRD READING Five Ways of Getting Rid of Resentment Ajguttaranikaya , III: 185 Title: Buddhist Suttas; Translator: Thomas W. R. Davids ; Publisher: Oxford University Press; Location: Oxford; Year: 2007; Page(s): 149 -152. Title: Buddhism Plain and Simple; Translator: Steve Hagan; Publisher: Broadway; Location: New York City; Year: 1999; Page(s): 16 -17. Title: Buddhist Meditation ; Translator: Sarah Shah Publisher: Routledge; Location: London ; Year: 2006; Page(s): 167 -168. Confucianism RULERS The Duke Ting asked whether there was a single sentence which could make a country prosperous. Confucius replied , 'Such an effect cannot be expected from one sentence. 'There is a saying, however, which people have — "To be a prince is difficult; to be a minister is not easy." 'If a ruler knows this ,— the difficulty of being a prince ,-- may there not be expected from this one sentence the prosperity of his country ?’ The duke then said, 'Is there a single sentence which can ruin a country?' Confucius replied, 'Such an effect as that cannot be expected from one sentence. There is, however, the saying which people have — "I have no pleasure in being a prince, but only in that no one can offer any opposition to what I say!" 'If a ruler's words be good, is it not also good that no one oppose them? But if they are not good, and no one opposes them , may there not be expected from this one sentence the ruin of his country?’ The Analects XIII .XV 1-5 Newborns So he bears a son, And puts him to sleep upon a bed, Clothes him in robes, Gives him a jade scepter to play with . The child’s howling is very lusty ; In red greaves (leg armor) shall he flare , Be lord and king of house and home . Then he bears a daughter, And puts her upon the ground, Clothes her in swaddling rags, Gives her a loom -whorl to play with . For her no decorations, no emblems ; Her only care the wine and food, And how to give no trouble to father and mother . Book of Songs The Shijing , The Beck: 189 WEAVER - MAIDEN Her august father, the Sun, would have the accomplished Chih Nü turn her footsteps towards his bright gardens or appear in his celestial halls .But Chih Nü would not leave her loom .All day and every day the maiden sat by the River of Heaven weaving webs that were endless . The Sun thought in his august mind that if the maiden were wedded she would not permit herself to be a slave to the loom . He thought that if she had a husband she would depart a little from her exceptional diligence . Therefore, he let it be known that he would favourably consider a proposal involving the marriage of the accomplished Chih Nü . Then one whose dwelling was at the other side of the heavenly river drew his august regard . This was Niu Lang : he herded oxen, and he was a youth who was exceedingly amiable and who had accomplishments that matched the accomplishments of Chih Nü . They were united, the Weaver Maiden and the Herdsman Youth ; they were united in the palace of the august Sun . The omens were favourable , and the heavens made themselves as beautiful as a flying pheasant for the ceremony .The guests drank of that sweet heavenly dew which makes those who drink of it more quick -witted and intelligent than they were before .The Sun, the Weaver Maiden, the Herdsman Youth, and all the guests who were present sang in mutual harmony the song that says "The Sun and Moon are constant ;the stars and other heavenly bodies have their courses ; the four seasons observe their rule! How responsive are all things to the harmony that has been established in the heavens!" The august Sun expected that after this auspicious marriage his daughter would moderate her diligence and be more often at leisure . and THE HERDSMAN THE But Chih Nü was as immoderate in her play as she was in her industry .No more did she work at her loom ;no more did she attend to her inescapable duties ;with her husband she played all day, and for him she danced and made music all night .The heavens went out of harmony because of this failure in right performance, and the earth was greatly troubled . Her august father came before Chih Nü and pointed out to her the dire consequences of her engaging in endless pastimes .But in spite of all he said to her the Weaver Maiden would not return to her loom . Then the august Sun determined to make a separation between the pair whose union had such dire results .He commanded the blameless Niu Lang to go to the other bank of the River of Heaven, and to continue there his herdsman's duties . He commanded the accomplished Chih Nü to remain on her own side of the river . But the august Sun showed a spirit of kindliness to his daughter and his son -in -law .They could meet and be together for one day and one night of the year .On the seventh day of the seventh month of every year they could cross the River of Heaven and be with each other . And to make a bridge by which they might cross the river a myriad of magpies would come together, and each by catching the head -feathers of the bird next him would make a bridge with their backs and wings . And over that bridge the Weaver Maiden would cross over to where the Herdsman Youth waited for her . All day the Weaver Maiden sat at her loom and worked with becoming diligence . Her father rejoiced that she fulfilled her duties .But no being in the heavens or on the earth was as lonely as she was, and all day the Herdsman Youth tended his oxen, but with a heart that was filled with loneliness and grief . The days and the nights went slowly by, and time when they might cross the River of Heaven and be together drew near . Then a great fear entered the hearts of the young wife and the young husband . They feared lest rain should fall ; for the River of Heaven is always filled to its brim, and one drop would cause it to flood its banks .And if there was a flood the magpies could not bridge the space between the Weaver Maiden and the Herdsman Youth . For many years after their separation no rain fell .The magpies came in their myriad .The one behind held the head - feathers of the one before, and with their backs and wings they made a bridge for the young wife to cross over to where the young husband waited for her . With hearts that were shaken like the wings of the magpies she would cross the Bridge of Wings .They would hold each other in their arms and make over again their vows of love .Then Chih Nü would go back to her loom, and the magpies would fly away to come together in another year . And the people of earth pray that no drop of rain may fall to flood the River of Heaven ; they make such prayer when it comes near the seventh day of the seventh month .But they rejoice when no rain falls and they can see with their own eyes the magpies gathering in their myriad . Sometimes the inauspicious forces are in the ascendant ;rain falls and the river is flooded .No magpies then go to form a bridge, and Chih Nü weeps beside her loom and Niu Lang laments as he drives his ox beside the flood of the River of Heaven . A Chinese Myth BIBLIOGRAPHIC INFORMATION (For Chicago Manual of Style citations and bibliography) FIRST READING Rulers Analects , 4.1 –6 SECOND READING Newborns The Shijing , The Beck: 189 THIRD READING The Weaver -Maiden & the Herdsman A Chinese Myth Title: The Chinese Classics; Translator: James Legge ; Publisher: Alden; Location: New York City; Year: 1891; Page(s): 71. Title: The Book of Songs; Author : Arthur Waley ; Publisher: Grove; Location: New York; Year: 1996; Page(s): 162 -163. Title: Great Myths of the World; Translator: Padraic Colum; Publisher: Dover Publications; Location: Mineola; Year: 2012; Page(s): 215 -218. Shinto Birth of the Eight Islands Hereupon the two Deities took counsel, saying: "The children to whom we have now given birth are not good. It will be best to announce this in the august place of the Heavenly Deities." They ascended forthwith to Heaven and enquired of Their Augustnesses the Heavenly Deities. Then the Heavenly Deities commanded and found out by grand divination, and ordered them, saying:

"They were not good because the woman spoke first. Descend back again and amend your words." So thereupon descending back, they again went round the heavenly august pillar as before.

thereupon his Augustness the Male -Who -Invites spoke first: "Ah! what a fair and lovely maiden! Afterwards his younger sister Her Augustness the Female -Who -Invites spoke: "Ah! what a fair and lovely youth!" Tali modo quun orationi finem fecerant , auguste coierunt et pepererunt a child the Island of Ahaji , Ho -no -sa -wake. Next they gave birth to the Island of Futa -no in Iyo. This island has one body and four faces, and each face has a name. So the Land of Iyo is called Lovely -Princess; the Land of Sanuki is called Prince - Good -Boiled -Rice; the Land of Aha is called the Princess -of -Great -Food; the Land of Tosa is called Brave -Good -Youth. Next they gave birth to the Island of Iki , another name for which is Heaven's One -Pillar. Next they gave birth to the Island of Tsu , another name for which is Heavenly -Hand -net -Good -Princess. Next they gave birth to the Island of Sado . Next they gave birth to Great -Yamato -the -Luxuriant -Island -of -the -Dragon - Fly, another name for which is Heavenly -August -Sky -Luxuriant -Dragon -fly -Lord -Youth. The name of "Land -of -the -Eight -Great -Islands " therefore originated in these eight islands having been born first. After that, when they had returned, they gave birth to the Island of Ko[ -shima ] in Kibi , another name for which [island] is Brave -Sun Direction -Youth. Next they gave birth to the Island of Adzuki, another name for which is Oho -Nu -De -Hime . Next they gave birth to the Island of Oho [ -shima ], another name for which is Oho -Tamaru - Wake. Next they gave birth to the Island of Hime , another name for which is Heaven's -One - Root. Next they gave birth to the Island of Chika, another name for which is Heavenly - Great -Male. Next they gave birth to the Island[s] of Futa -go, another name for which is Heaven's -Two -Houses, (Six islands in all from the Island of Ko, in Kibi to the Island of Heaven's -Two -Houses ). Kojiki , V The Beginning of Heaven and Earth Of old, Heaven and Earth were not yet separated, and the In and Yo not yet divided .They formed a chaotic mass like an egg which was of obscurely defined limits and contained germs . The purer and clearer part was thinly drawn out, and formed Heaven, while the heavier and grosser element settled down and became Earth . The finer element easily became a united body, but the consolidation of the heavy and gross element was accomplished with difficulty . Heaven was therefore formed first, and Earth was established subsequently . Thereafter divine beings were produced between them . Hence it is said that when the world began to be created, the soil of which lands were composed floated about in a manner which might be compared to the floating of a fish sporting on the surface of the water . At this time a certain thing was produced between Heaven and Earth .It was in form like a reed -shoot .Now this became transformed into a Kami, and was called Kuni -toko - tachi no Mikoto . Next there was Kuni no sa -tsuchi no Mikoto, and next Toyo -kumu -nu no Mikoto, in all three deities These were pure males spontaneously developed by the operation of the principle of Heaven . In one writing it is said :'"When Heaven and Earth began, a thing existed in the midst of the Void .Its shape may not be described . Within it a deity was spontaneously produced, whose name was Kuni -toko -tachi no Mikoto, also called Kuni -soko -tachi no Mikoto . Next there was Kuni no sa -tsuchi no Mikoto, also called Kuni no sa -tachi no Mikoto . Next there was Toyo -kuni -nushi no Mikoto ,also called Toyo - kumu -nu no Mikoto ,Toyo -ka -fushi -no no Mikoto ,Uki -fu -no - toyo -kahi no Mikoto ,Toyo -kuni -no no Mikoto ,Toyo -kuhi -no no Mikoto ,Ha -ko -kuni -no no Mikoto ,or Mi -no no Mikoto ." In one writing it is said :"Of old, when the land was Young and the earth young, it floated about, as it were floating oil . At this time a thing was produced within the land, in shape like a reed -shoot when it sprouts forth .From this there was a deity developed, whose name was Umashi -ashi -kabi -hiko - ji no Mikoto .Next there was Kuni no toko -tachi no Mikoto, and next Kuni no sa -tsuchi no Mikoto .“ Excerpt from the Nihon Shoki Misogi No Õ Harai : A Norito In the Expanse of High Heaven dwell the exalted kami . By command of our divine ancestral kami, The noble male kami and the august female kami of Heaven, Our great ancestral kami Izanagi -no -Mikoto performed misogi At Ahagihara of Odo ,Tachibana of Himuka ,in Tsukushi of the Ancient Land, Where his very being was cleansed of all impurities by many Great Kami of Purification . Ihumbly beseech the kami to cleanse me of all impurities Within myself and in my relationships with others, and Between myself and the way of Great Nature . BIBLIOGRAPHIC INFORMATION (For Chicago Manual of Style citations and bibliography) FIRST READING Birth of the Eight Islands Kojiki SECOND READING The Beginning of Heaven and Earth Nihon Shoki THIRD READING Misogi No Õ Harai A Norito Title: The Kojiki ; Translator: Basil Hall Chamberlain; Publisher: Cosimo Classics; Location: New York City; Year: 2019; Page(s): 12 -13. Title: Nihongi: Chronicles of Japan from the Earliest Times to AD 697; Translator: Basil Hall Chamberlain; Publisher: Cosimo Classics; Location: New York City; Year: 2008; Page(s): 2-3. Title: Shinto Norito ; Author: Ann Llewellynn Evans ; Publisher: Tenchi ; Location: Victoria; Year: 2001; Page(s): 3. Judaism THE TEN COMMANDMENTS Aseret ha - Dibrot 20 And God spake all these words, saying, 2I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. 3Thou shalt have no other gods before me.

4Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.

5Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 6And shewing mercy unto thousands of them that love me, and keep my commandments.

7Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. 8Remember the sabbath day, to keep it holy.

9Six days shalt thou labour , and do all thy work: 10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:

11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it. 12 Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. 13 Thou shalt not kill. 14 Thou shalt not commit adultery. Exodus 20: 1 -14 1.Yahweh alone is the Creator . 2.Yahweh is absolutely One . 3.Yahweh has no body or bodily shape . 4.Yahweh is the fi rst and the last . 5.Only to Yahweh may we pray and to no other . 6.The words of the prophets are true . 7.The prophecy of Moses is true, and he is the father of all prophets . 8.The Torah, now found in our hands ,was given to Moses . 9.This Torah is not subject to change ,and there will never be another Torah from the Creator . 10 .The Creator knows all the thoughts and deeds of humans . 11 .Yahweh rewards and punishes according to the deed . 12 .The Messiah will come ;though He tarry, Iwill expect Him daily . 13 .The dead will be resurrected . MAIMONEDES The 13 Principles The high -priest may judge and be a witness ;be judged and witnessed against .A king must not judge, and is not judged ;must not be a witness, nor witnessed against . There are cases from which one may withdraw himself, and there are others from which he may not . How so? A king must not be a member of the Sanhedrin ;nor he and a high -priest engage in discussion about a leap year .The legends of three pasturers who had a discussion about the month Adar, which the rabbis took as a support to establish a leap year . When he (the high -priest) goes in the row to condole with others, his vice and the ex -high -priest are placed at his right, etc . Formerly the custom was for the mourners to stand, and the people to pass by, etc .A row is not less than ten persons, not counting the mourners .All agree that if a king has relinquished his honor ,it is not relinquished .How could David marry two sisters while they were both living ? The strength of Joseph was moderation on the part of Boas, and the strength of the latter was moderation on the part of Palti ,etc .,etc .If a death occurs in the house of the king, he must notleave the gate of the palace, The Babylonian Talmud, VIII: II, 43 -52 MISHNAS II & III TRACT SANHEDRIN BIBLIOGRAPHIC INFORMATION (For Chicago Manual of Style citations and bibliography) FIRST READING The Ten Commandments Exodus 20: 1 -14 SECOND READING The 13 Principles Maimonides THIRD READING Tract Sanhedrin The Babylonian Talmud , VIII: II, 43 -52 Title: The Holy Bible, The King James Version; Author: ; Publisher: Thomas Nelson Publishers; Location: Nashville; Year: 1984; Page(s): 44. Title: Judaism ; Authors: Martha A. Morrison & Stephen F. Brown ; Publisher: Chelsea House; Location: New York; Year: 2009; Page(s): 86. Title: The Babylonian Talmud; Translator: Michael L. Rodkinson ; Publisher: New Talmud; Location: Boston; Year: 1903; Page(s): xii. CHRISTIANITY 6 5 7 THE SERMON ON THE MOUNT 1And seeing the multitudes, He went up into a mountain : and when He was set, His disciples came unto Him : 2And He opened His mouth, and taught them, saying, 3Blessed are the poor in spirit : for theirs is the kingdom of heaven . 4Blessed are they that mourn : for they shall be comforted . 5Blessed are the meek : for they shall inherit the earth . 6Blessed are they which do hunger and thirst after righteousness : for they shall be filled . 7Blessed are the merciful :for they shall obtain mercy . 8Blessed are the pure in heart : for they shall see God . 9Blessed are the peacemakers :for they shall be called the children of God . 10 Blessed are they which are persecuted for righteousness' sake : for theirs is the kingdom of heaven . 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake . 9After this manner therefore pray ye : Our Father which art in heaven, Hallowed be thy name . 10 Thy kingdom come, Thy will be done in earth, as it is in heaven . 11 Give us this day our daily bread . 12 And forgive us our debts, as we forgive our debtors . 13 And lead us not into temptation, but deliver us from evil : For thine is the kingdom, and the power, and the glory, for ever .Amen . 7Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you : 8For every one that asketh receiveth ;and he that seeketh findeth ;and to him that knocketh it shall be opened . ...

28 And it came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine : 29 For He taught them as one having authority, and not as the scribes . The New Testament: The Gospel According to St. Matthew , Chapters V -VII A TREATISE ON LOVE 1Though Ispeak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal . 2And though Ihave the gift of prophecy, and understand all mysteries, and all knowledge ; and though I have all faith, so that I could remove mountains, and have not love, Iam nothing . 3And though Ibestow all my goods to feed the poor, and though Igive my body to be burned, and have not love, it profiteth me nothing . 4Love suffereth long, and is kind ; love envieth not ; love vaunteth not itself, is not puffed up, 5Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil ; 6Rejoiceth not in iniquity, but rejoiceth in the truth ; 7Beareth all things, believeth all things, hopeth all things, endureth all things . The New Testament: St. Paul’s First Letter to the Corinthians , Chapter 13 8Love never faileth : but whether there be prophecies, they shall fail ; whether there be tongues, they shall cease ;whether there be knowledge, it shall vanish away . 9For we know in part, and we prophesy in part . 10 But when that which is perfect is come, then that which is in part shall be done away . 11 When Iwas a child, Ispake as a child, Iunderstood as a child, Ithought as a child :but when Ibecame an adult, I put away childish things . 12 For now we see through a glass, darkly ;but then Face to face :now Iknow in part ;but then shall Iknow even as also Iam known . 13 And now abideth faith, hope, love, these three ; but the greatest of these is love . THE ANIMA CHRISTI Soul of Christ, sanctify me.

Body of Christ, save me. Blood of Christ, inebriate me. Water from Christ’s side , cleanse me. Passion of Christ, strengthen me. O good Jesus, hear me. Within Thy wounds hide me. Suffer me not to be separated from Thee. From the malicious enemy defend me. In the hour of my death call me. And bid me come unto Thee. That I may praise Thee with Thy saints and angels Forever and ever. Amen Anonymous prayer of Sacred Tradition, c. XIV century BIBLIOGRAPHIC INFORMATION (For Chicago Manual of Style citations and bibliography) FIRST READING The Sermon on the Mount The Gospel According to Matthew , 5 -7 SECOND READING A Treatise on Love First Letter to the Corinthian s, 13 THIRD READING Anima Christi A Traditional Prayer Title: The Holy Bible, The King James Version; Author: ; Publisher: Thomas Nelson Publishers; Location: Nashville; Year: 1984; Page(s): 563 -565. Title: The Holy Bible, The King James Version; Author: ; Publisher: Thomas Nelson Publishers; Location: Nashville; Year: 1984; Page(s): 676 -677. Title: Finding God in All Things; Authors: Robert Anthony Wild and Stephanie Russell; Publisher: Marquette University Press; Location: Milwaukee; Year: 2009; Page(s): 8. ISLAM OMNIPOTENCE OF ALLAH 41 Do you not see that Allah is exalted by whomever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allah is Knowing of what they do . 42 And to Allah belongs the dominion of the heavens and the earth, and to Allah is the destination . 43 Do you not see that Allah drives clouds? Then He brings them together, then He makes them into a mass, and you see the rain emerge from within it.And He sends down from the sky, mountains [of clouds] within which is hail, and He strikes with it whom He wills and averts it from whom He wills .The flash of its lightening almost takes away the eyesight . 44 Allah alternates the night and the day .Indeed in that is a lesson for those who have vision . 45 Allah has created every [living] creature from water .And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four .Allah creates what He wills .Indeed, Allah is over all things competent . 46 We have certainly sent down distinct verses .And Allah guides whom He wills to a straight path . Surah An -Nur [Qur ’an 24], 41 -46 HADITH ‘‘On a certain night when he was reading, and his horse was tethered near him, behold! the horse wheeled round. Then he became silent, and it also became steady. Then he read (again), and it wheeled round. Then he became silent, and it ceased wheeling round. He again read, and the horse wheeled round as before. Then he turned away, and his son Yahya was near it, and he feared that it would injure him. And when he moved the child away he raised his head to the heavens, and behold! something like a cloud and in it objects resembling lamps. And when the morning came he informed the Prophet... ‘I feared, O Apostle of God, that it would tread on Yahya who was near it, and I moved near to him, and raised my head to the heavens, and behold! something resembling a cloud, in which were objects like lamps, and I went out in order that I should not see them.’ He replied, ‘And do you know what that was?’ He said, ‘No.’ He said, ‘Those were angels which came near at the sound of thy voice, and if you had continued to read, they would have remained until the morning, and men would have seen them. ON THE POWER OF READING THE QUR’AN Related from Abu Sa’idu’l -Khudri as recounted by Usaid bin Hudair UNTITLED Dance when you’re broken open. Dance, if you’ve torn the bandage off.

Dance in the middle of the fighting. Dance in your blood. Dance, when you’re perfectly free. ֎ In Your Light I learn how to love. In Your Beauty, how to make poems. You dance inside my chest, Where no one sees You, But sometimes I do, And that glimpse becomes this art. The Masnavi , Spiritual Couplets BIBLIOGRAPHIC INFORMATION (For Chicago Manual of Style citations and bibliography) FIRST READING Omnipotence of Allah Surah An -Nur [Qur’an 24], 41 -46 SECOND READING Hadith On the Power of Reading the Qur’an THIRD READING Untitled The Masnavi , Spiritual Couplets Title: The Glorious Qur’an; Translator: Mohammed Marmaduke Pickthall ; Publisher: Adam Publishers & Distributors; Location: New Delhi; Year: 1930; Page(s): 22 -24. Title: Anthology of World Scriptures; Translator: Robert E. Van Voorst; Publisher: Thomson Wadsworth; Location: Belmont; Year: 2008; Page(s): 324. Title: Anthology of World Scriptures; Translator: Robert E. Van Voorst; Publisher: Thomson Wadsworth; Location: Belmont; Year: 2008; Page(s): 122.