Truthfulness

sheedahk khosogheen tzeen tahmpadz behdk eh uhllah

dzeedzaghehlov jishtmardoutiouna patzahdreh

pahmpahsank cheh. pahnuhn ahshank eh

In certain circumstances, telling the truth might sound like unjust criticism. However, the truth is the truth apart from any slander or gossip.

I once met a man from Ethiopia who claimed he was a Rasthafarian, a follower of a religion among black Jamaicans that teaches the eventual redemption of blacks and their return to Africa, employs the ritualistic use of marijuana, forbids the cutting of hair, and venerates Haile Selassie, a modern ruler of Ethiopia, as a god. As we talked, I explained how detrimental it is to use marijuana. He became impatient with me and said the use of marijuana is a very positive asset for spiritual life. I quite frankly told him that statement was nonsense. He became angry and accused me of blaspheming his religion. I bluntly said that if his religion taught that marijuana was part of its religious experience, then his religion was also nonsense. He refused to talk to me anymore because he was convinced I offended his religious belief. I told him I did not offend anything, I just told the truth. If he was taught to consider the truth offensive, then he had a problem of perception.

Two years later I heard that this man died of an heart attack while dancing in a nightclub high on marijuana and liquor. He was only thirty eight years old. It was a sad and unfortunate ending of his life. I thought how much he was convinced that marijuana was important for spiritual life. He was mislead by a bogus philosophy and used it as an excuse for living a life of dissipation and ruin.

Jeeshtuh aveli azjzan eh kan soudhuh

Once upon a time a king announced:
“I shall give half my kingdom to the man who can tell a lie that I admit to be a lie.”

Several people came with fantastic lies that the king rationalized as true by similar fantastic examples. A peasant approached the king with a big empty bag on his shoulders.

“What do you want my good man?” asked the king.

“You owe me a bag of gold. I have come for it.”

“A bag of gold!” exclaimed the king. “That’s a lie. I do not owe you anything.”

“All right, it is a lie. Then give me half your kingdom.”

“No, no. You’re quite right. It’s not a lie,” the king tried to correct himself.

“So I am telling the truth. Then fill up my bag with gold.”

This is a tale told by Hovhaness Toumanian.

Ehrav cuhrav, danzuh gotun vrah pehrav (koskuh deghuh perav)

Ahstuhvadz megk, khosguh megk

As Christians (and other monotheists) believe in one God, so should their word (promise or vow) have the same weight as their belief in one God. Their word should be as inviolable as their belief in one God.

Their was once an atheist who pretended to be a sufi. He lived in Dehli and went all day through the streets repeating “la illah, la illah, la illahâ.” La illah is the first phrase of the Muslim Kalma or statement of faith: “La illah ill allah“ There is no God but one God.

The atheist kept repeating the first part, there is no God and omitted the second part, but one God. He was eventually arrested and brought before the Muslim king of Dehli. The king angrily asked him what he was repeating in the streets of Dehli. The man said la illah.

“Is that all you are saying? Why don’t you say the rest of the Kalma “la illah ill allah?” asked the king.

“I have only realized the first part,” said the atheist.

The king ordered him to say the entire Kalma. The man refused saying
“I can only speak what I know.”

The king ordered the man to be immediately beheaded.

Words, especially words spoken as a vow, have meaning and oblige responsibility.

This proverb expresses the profound responsibility inherent in a statement, promise or a vow.

Dzour guh nuhsdem shidak guh khoshem

A drunk was asked if he could offer some words of wisdom. He said, “Don’t drink, it is bad for you.” Although he couldn’t follow his own advice, still he spoke the truth.

Dzour guh nuhsdem skidak guh khoshem – I might sit crooked, but I can still speak straight.