The Book of Job – Intentions

[ Sławomir Majda ] When working with the theme of Job, it is good to remember the Vows of Amitabha. Both of these themes, originating from different regions of the world, combine in creating pressure to suffer. Vows made in Buddhism for Avalokiteśvara are, in the next incarnation of the Soul, fulfilled more or less as the story of Job describes. Regardless of place of residence, religion, or gender.

The biblical Satan or his equivalent appears in the world of Buddhism not at all as the demonic Mahakala, but also as a tempter figure, bearing here two names: Avalokiteśvara and Lokeś.

Article titled “Job – intentions for trance-like sufferers [martyrs]” Link
Related article titled “Technique of liberation from the (48+5) vows of Amitabha” Link

Review author: Agata Pająk

Job was always associated for me with patiently enduring suffering and misfortune which, due to cunning manipulation of God, Satan brought upon him. More or less the same impression arose after reading the entire Book of Job in the Bible.

Job, God-fearing, God’s favorite, had everything—a large family, wealth, respect.

Satan walked the earth, stood before God with the sons of God, and provoked Him.

Yes, Job, so favored, chosen, God-fearing, honest, good—but take everything from him and we shall see whether he remains the same, that is, God-fearing…

So God handed Job over to Satan. And it happened that Job lost his beloved children and all his property. He endured this loss, which he considered unjust, but God gave, God took away—that is His right.

Job still had his health, so he did not break down; he remained God-fearing. And that did not please Satan. Not everything had yet been taken from Job. Another meeting between Satan and God, and once again God gave Job into Satan’s power. Or rather, Job’s fate. With one reservation: do not take his life.

Thus Job was deprived of his health. How he suffered, how he endured all these misfortunes and torments, who supported him or did not, is described in the book. Job survived, patiently endured everything. And for this he was rewarded by God.

The intentions I created for my own spiritual work from the Book of Job showed at the very beginning that it is about patiently enduring the evil that fate gives us.

Everything that happens to us, to our loved ones, to anyone, does not happen by chance. Nothing happens by chance. This must be understood and accepted.

Analysis of causes? For example, that Job’s sons organized lavish feasts. Job made daily offerings to God because of this. It turns out that Job undoubtedly also committed errors of youth. From the Book of Job it clearly follows that no matter what happens to us, it all occurs because we have earned it. In short, no one is without fault, because if not by deed, then by thought or word we sin and err. God knows and sees everything. And He forgives nothing.

However, if we—meaning our concrete personalities—have lived or live honestly and sincerely, if there are no wicked deeds in our past, we do not easily reconcile ourselves with what happens that is bad in our lives. We rebel against the sufferings and illnesses that affect our loved ones. Personal losses and failures hurt us, dramas and constant painful trials to which we are subjected. And nothing is permanent. We treat this as injustice.

Generally, we know little about God, and have even less contact with Him. Thus, like Job, we treat our sufferings as the result of God’s judgment upon us. We feel, like Job, abandoned by God, left alone in our suffering and misfortune.

Usually in our culture and religion we know nothing about karma. Or very little. That puts us in a losing position from the start. How much self-denial is required to thank God for our misery, misfortunes, and suffering—and how much faith…

We do not ask God for help if we consider Him our judge and accuser, and ourselves without a chance for defense. We speak to God, explain ourselves, justify ourselves, ask for something, yet we do not hear or see divine answers. God does not treat us as a partner in dialogue. And it is known in advance that He will forgive nothing, show no grace.

Perhaps pride also plays a role, but—taught for centuries that God is a just judge—we look for guilt in ourselves, for causes of such punishments and misfortunes. Like Job, we patiently endure everything, because according to us we have no influence over anything.

We blame ourselves more and more; greater limitations affect us. Working with intentions and with the content of the book, sentence by sentence there emerges the image of a person who theoretically—according to himself and others “at first glance”—has done nothing wrong, yet suffers misfortune after misfortune. This gives rise to grief. Despair. A person loses hope. Immerses in darkness, heading toward it, seeing no chance of improvement. He feels resentment toward God. Knows about God. Believes in God. Speaks to God, begs for contact.

In Job there are intentions clearly showing an internal or external blockage to contact with God. Resignation from hope, from life. Desire to escape suffering and pain. But not toward God—toward darkness.

While creating intentions and surrendering them, especially some of them, it became clear to me where my own blockages and limitations in contact with God come from. In truth, not everything that happens to us is something we personally caused. Our human Souls, previous earthly personalities of our Souls, and also religions—for example priests—have contributed greatly to what we feel, what we are conscious of and what we are not. Also to our experiencing dread and fear of God and His judgment, so that we would not trouble God—with ourselves and our problems. For He is so powerful and mighty that we are nothing before Him.

In some intentions there surfaced in me deep resentment toward my own Soul—for remaining in ignorance of truth, perhaps merely working off HER heavy karma.

Intentions concerning resignation from life and escape from suffering were very difficult. For now, my patience too is being tested in breaking through patterns instilled in us for centuries. Among them: patiently suffer, human being…

There are many intentions. There is despair and loneliness and suffering, humiliation, rejection, hope and lack of hope…

They will probably help me, and also my Soul, rebuild contact with God, accept and understand that what unpleasantly happens in our life does not happen simply because Satan felt like playing a trick on us and God casually handed us into his claws. They will help change the attitude toward sufferings ever experienced. And regain hope.

Because the closer to the end of the Book of Job, the better the mood becomes.

A few reflections after analyzing the Book of Job – chapters 1–20 (patterns? programs?)

– We reconcile ourselves with the loss of loved ones and property; we suffer, but we accept it.
– Loss of health causes panic, terror, despair—and this is no longer so simple to accept.
– The book says nothing about the past of the human Soul, about previous incarnations. All blame is placed on the human being, not on the Soul. This is strange, because in the Old Testament much is said about the Soul. In the book there is essentially only man and God. The Soul is mentioned but explains nothing.
– God judges Job in a biased and one-sided way. God is judge. God must be feared. God does not have to explain Himself or speak with us.
– One must remain with God, live honestly and righteously, to erase all guilt.
– It pays to be patient and humbly endure what happens to us. The only luxury allowed in the meantime is groaning and lamenting.
– Good friends, even if they inconveniently admonish and rebuke us, are useful. It is good to have them to support us when we are left alone, sick, humiliated, poor.
– If everything in life goes well for us and we are God’s favorites, we may lose it in an instant—for some fault known to God may always surface.
– Wait it all out…

Opublikowano: 23/02/2026
Autor: Sławomir Majda
Kateogrie: Suffering of Body and Soul - Transfigurers of Suffering. Liberating Prayers.

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