Truth may diviate so much
Of how we understand our world view
That it would trigger a shock in us
Would we really see the truth
As it is
At once our whole conception of the world
Would be upside down…
Therefore: development is necessary
“Seeing is believing!”
May we all advance
On the path of truth
My dear friends
Continuing talk by Sant Kirpal Singh: “What is God, and how we can know Him”
The complete text can be read here, under the website of Unity of Man:
Have a good time in reading and digesting
All good wishes
What is God, and how can we know Him? (Part 2)
All names are holy. We have respect for all names, although God is the Nameless One. By whatever name you call Him with devotion and faith, He will make appearance and you will come in contact with Him. But names refer to a Reality that cannot be expressed in words.
All Masters have tried to express that Reality, each defining in his own way. Almost all definitions of God are parallel. They all say that God is the first and the last, from which nothing can be excluded, and to which nothing can be added. God is omniscient, omnipresent, and the primal cause – the causeless cause – the seat of all things; existence in itself. That cannot be created. That is is already in existence.
In the Koran, the Prophet Mohammed says: “There is no variableness in God, since He is eternal, immortal, infinite.”
That is unchangeable permanence and everlasting Reality. These words only seek to express, however imperfectly, the great Reality that is at the back of all.
Ever since the Masters first came, they have been trying to express that Reality and chanting praises of the Lord – these have formed the subject of our holy scriptures. But still they say He is as unsaid as ever. For thousands of years, the Masters have been explaining in their own words whatever is possible.
How can the inexpressible be expressed in words? That is the subject of experience you may have, through contact with that Reality. But if even our outer emotions cannot be described in words, how can that Reality be expressed in words? That is why it has always been said that God is inexpressible. There is the same Reality working throughout all creation. Until we have had some experience of that Reality, we will not know what it is like. What we now know is only what is given in books: we have had no first-hand experience of it.
All Masters say: It is the beginning and the end. In Isaiah it is stated: I am the first and I am the last, and besides me there is no God.
Again, we find: I am Alpha and Omega, the beginning and the ending.., which is, and which was, and which is to come, the Almighty.
These are definitions given to show that Reality is unchangeable permanence, which has no beginning and no end. God has no beginning and no end.
But until we have an experience of Reality, we cannot be convinced. Ever since the world began, Masters have been coming and giving explanations to the best of their ability to the people. But with all that they always said that He is as unsaid as ever.
Guru Nanak has put it very aptly:
He is One, He is the First. He is all that is.
His name is Truth. He is the Creator of all,
fearing naught striking fear in naught.
His form on lands and waters is Eternity; the One Self-existent.
Through the grace of His true servant, continually repeat His Name.
He was in the beginning; He is through all ages,
And He shall be the One who lives forever more.
You see that he says the same thing. All Masters, as they have said, had experience of that Reality. Of course, when they gave their descriptions, they expressed It in their own language and in their own way. But you will find that the salient features of whatever they expressed are the same.
Then further Guru Nanak says:
He is beyond thought.
No thinking can conceive Him.
Now the question is: Can we search for Him within the finite pale of our intellect? No, He is beyond thought, no thinking can conceive Him. Not even if the minds of men should think for ages and ages. Then how can we know God? Our bodies, emotions and intellects should first be stilled. Only then the revelation will dawn, you will then know who you are. When you know who you are, you will be able to know and see what God is. That is why Guru Nanak said if you want to grasp Him within the pale of your finite intellect, He cannot be seen.
It is something like the story of the tortoise of the river, who went into a pond. There was another tortoise there. The river tortoise said, “Look here, the sea is very great and has no end.” The tortoise in the pool just stepped back and said: “Is it so much?” “No,” said the other, “It is still greater.” Then again he stepped back a little more, and questioned: “Is it so much?” And the other answered, “No, it is still greater.” Then, he went around the whole pool of water and said, “Is it so much?” The other said, “No, it is still greater.”
The tortoise of the pool was all wrong, you see, because his experience only extended to that pool of water, nothing more. Similarly, the Masters have always been saying that Divine Knowledge was limitless and they cannot expect to do justice to the subject.
The Lord is God. If you call Him anything, you simply want to bring Him within the finite ambit of your intellect. When that Reality is infinite, how can we express It in finite terms? This is what all Masters have been saying. Further, Guru Nanak says: He cannot be conceived.
The Upanishads say: To grasp that Reality within the pale of your intellect is as impossible as trying to quench your thirst by drinking wine. At another place, it is said: . . . or just as if you can squeeze out oil from sand. Both are impossible. Similarly, to bring Him within your intellect, and understand Him fully is not possible.
The Masters did give us something to understand That which could not be expressed in words. By their grace we can just form some idea about Him. They bring us in contact with that Reality when we enter into the Kingdom of God. Then we have some experience of Him. After that we can say there is something.
Guru Nanak says: I am just like a fish in the ocean. I do not know which is one end or the other. Similarly, we cannot grasp Him within our finite intellects.
Nor can He be known by gaining the worlds, for man’s desire is never
satiated, even though all the worlds laden with gold fall to his share.
No human thoughts can carry man far.
The movements of his mind, the thousand acts of wisdom of the world leave him dark, nothing avails.
Vain are the ways of man. How then to find Him? Man feels helpless.
Most people go the way of the world.
With a view to amenities and happiness
For money, lust, pleasure, prosperity, prestige
They sacrifice and forget their real task
Then there are people, pious egoists.
They put on the scales what they’ve done for God.
They want a deal with God: Salvation
But wear the belt of pride
Few are willing to give everything to God:
The body, the life, the head, the heart, the mind, the soul.
To lead a pure life, to surrender themselves completely
To love God without a reward
First way: Bondage of desire and attachment
Second way: Good deeds embedded in pride, demands
Third way: Complete surrender, true love
Path 1: Coming and going in the wheel of life/death
Path 2: Travelling between the worlds of beginning and ending
Path 3: Arrival in the true Home of God, Oneness
The will of God pervades and sustains everywhere, but still remains indescribable. No one can know the will of God except the one who surrenders to His will and on whom God showers the glimpses of His will. By accepting the will of God, he attunes his own will to the will of God. When the will of man merges into the will of God, one experiences that the whole creation is the manifestation of God. He, who fully surrenders to the will of God, experiences all that is contained in His will.
To make His will one’s own, is the means to achieve Him.
Will itself baffles all description. Still, to give an idea of it, Nanak explains it to some extent in Stanza 2 (of the Jap Ji). It may be defined as something making and unmaking the universe with a conscious entity at its back. The absolute is Wordless, Imageless and Nameless. When it came into being, it was called Word or Naam, which is the cause of all creation.
The Word might be taken as the All-pervading Spirit working out the world’s greatest phenomena. The Will is identical with this All-Pervading Spirit, but we must not imagine it as blind – for it is intelligent, sentient and purposive. This Ever-Active Will, enshrouded by the illusive matter, can only be revealed by attuning one’s will to it. All other means fail. Man’s ways are all in vain.
– From the book „The Jap Ji“ Sant Kirpal Singh
The Will of the Lord
Complete text can be read here:
The will of the God pervades and sustains everywhere, but still remains indescribable. No one can know the will of God except the one who surrenders to His will, on whom God showers the glimpses of His will. By accepting the will of God, he attunes his own will to the will of God. When the will of man merges into the will of God, one experiences that the whole creation is the manifestation of God.
He who fully surrenders to the will of God, experiences all that is contained in His will. Such one is called Satguru and He has known the Satpurusha. So the Satguru is self-consistent and self-contained. There is nothing outside and He sustains everywhere and in each one. He contains all that we need here and hereafter. Whatever He contains is to give and He gives for all the times. His gift is potent and positive, provides us the everlasting life and all that is needed for the everlasting life.
His will creates love, devotion and self-surrender. God is love and love is God and the way back to God is love. The extreme love creates fear and respect and out of fear and respect devotion develops. Devotion bears higher status in the heart of man than love, because it could change the heart of a person with fear and respect of the Master. The devotion creates yearning in the life of man. Out of yearning one surrenders to the will of God. So man goes through the various phases of love till he himself becomes Word-personified personality. That one will obey and remains surrendered to the will of God.
The man on the level of mind and senses creates doubt, fear, bigotry, otherness, etc. Only the fear of the God, which comes through the will of God, dispels all and one remains in the gracious protection of the Master that works overhead all the times.
Some in utter troublesome atmosphere do adjust and thank God and say, “It is the will of the Lord.” They are fortunate. “O God, bless us with the company of such people.”
While Guru Arjan Dev was sitting on hot plates, Hazrat Mian Mir, a Divine friend of Guru Arjan Dev, said unto Him, “I cannot bear all that you are going to bear. If you order me, I can separate the brick from the brick and separate the truth from the falsehood.” Guru Arjan Dev told him, “His will is sweet to me. His will is His order. Blessed are those on whom the will of God works graciously. Such ones I adore forever. They are worth of worshipping.”
Such ones bring the truth directly into the heart of man and that, too, without learning and yearning. So he who surrenders and hears the will of God in whatever way and situation it may come, is said to be the God-into-action Power. So without love, devotion, surrender, yearning and ruling passion, the will of God does not come.
Our soul has the power and has all potentialities and possibilities to hear the will of God, but because of its identification on the level of senses and sense-organs it is losing the chance to hear, though the will of God is innate and inherited. Compassion, forbearance, and tolerance are the forethoughts to move towards and accept the will of God. As nothing can be said about the will of God, so nothing we do against the mind and help ourselves to hear the will of God. This is misfortune. All Masters trained their mind to accept the will of God, thus remained unattached and superseded, and surpassed in the dire consequences in their lives. The mystery of the will of God dwelt in them in the form of radiation, bliss and grace of God, which they distributed free of hands to all those who deserved it. So lots of people benefited from it and still the will of God remained indescribable.
Whatever we see and experience is the outcome of His will and with whatever He blesses us to transcend and to see and experience from stages to stages, of which we are ignorant as yet, is also the manifestation of His will. It is but natural that one binds in a more positive and in a potent way with His will.
When we surrender to the Master, we experience lots of attributes of His will in the Word-personified Form. We experience that Guru is the Giver of all the gifts of our life. He is full of compassion and mercy.
Kabir tells He was sent to create, when there was no sun, no moon, no god, goddesses, and He created with His will. He tells about the whole creation and He came as Satsukrat, Munindar, Karunamae and Kabir in all the four ages. He was the Sat Purusha. Yet He tells that the whole manifestation is of His will, which is indescribable. His will means that He who created, only He knows, why and how He created. From there is no way than to love His will, for that we should love the creation which is the manifestation of His Will. Master tells us, “The world you see is the image of the One who created it, and while living therein you can see Him.”
When we accept His will by mouth and do not accept it from heart, our attention is bewildered. Masters tell us to obey His will by thoughts, deeds and actions, and with attention as well all the times, so that we experience that there is nothing lost or gained in this world. The one who does so, thanks Him while eating, while seeing, while sleeping, and while going through the hard experience and hard facts of life.
All that we do with attention is good and all that we do on the level of mind and senses – the outcome of which is ego and attachment – is bad. The former takes us to Godhood, the latter takes us to transmigration. In both the cases the will of God becomes prominent .
We create lots of doubts on the level of intellect and science. Has anybody seen the intellect? Only the work of the intellect is seen. So the will (of God) is not seen, its manifestation is seen. Whereas the intellect is limited and the will of God is beyond all descriptions. Intellect is part of the human body and man is the will of God. Discriminating power in man is the power with which one can know what is what. Without knowing what is what the intellect cannot work.
We love and respect somebody who is worthy of it, give food to our discriminating power, but doing otherwise we are led astray from our awareness. Whatever happens or mishappens is the will of God. The sinner repents over his sins and he is heard by the radiant form of the Master within; that Power manages to bring him to a competent Master. This is but the will of God. What we learn from the will of God is that His will is diffused everywhere and is the uncaused cause of all. There is unity among the whole creation, of whatever character each holds, since the whole creation binds back to the one primal cause and eternal principle.
The Will of God baffles all descriptions.
Guru Nanak refers to us to make His will our own will.
He who surrenders to His will, reaches his destination. There is no other possibility to merge into His will.
Ram Kali War M. 1
Saints lay more stress on devotion full of love since loving devotion sacrifices the heart and the place. All is holy where one kneels in devotion.
Dr. Harbhajan Singh
At the foot of the hills, close to Kiratpur in Punjab, there is a lonely, small village where only a few people live. Among them was a poor, old couple who lived all alone. They were both initiated by the Master. The woman became very receptive to Master. When she went inside, she realized that she should do something for the Master. Although she was very old, almost too old to walk, she said: “I have to do something”. So she always walked very slowly picking up little branches from the trees. She sold them and kept the money for the Master. She said to her husband: “No, we will not touch this money. It is for Master.
They had a cow. The woman was quite sure that one day Master would come to her house, even if people said, “How will He come here? He cannot come to such a village. Not even a car can drive here! But she didn’t listen to their objections. She was sure that Master would come. He had promised her.
So every day she collected a little butter for the Master and kept it safe. She wrapped the butter in rags to protect it from mice and rats; for they were very poor and had no vessel to hold the butter in.
One day Master came to this area and asked His driver to take the road (to this village). The driver replied: “Master, you can’t go there with the car the road is much too bad, all bumpy and full of potholes. People always go there on foot. Master replied: “You don’t have to drive, the car is driving. Don’t worry!”
When Master arrived, He immediately pulled a knife out of His pocket and said, “Mother, where is the butter? She wrapped it out of the dirty rags and Master ate some of it full of joy. Then she gave Him the money: “Master, this is Your money! It was twenty rupees, a very small amount, but it took her a month or more to get it together. Every day she had saved a few coins. Master gave her a lot of love. He said to her: “Now you don’t have to work anymore”. He gave her some money. “This sum will be sent to you every month from now on. That will be enough for you. Now all you have to do is meditate. You are accepted, what more do you want? When Master says that you are accepted – what more do you need? These are wonderful things from His life.
Let us build bridges
From religion to religion
Leading to God
Of hate and violence
Of loving essence
Bridges, which connect
Which do not seperate
The scaffold of humanity
Turning hate into love
Let us build bridges
Create brotherly love
Broaden our horizons
Leaving no wounds
As we all sit in the same boat
Are not black or white
Are connected lights
Drops of the Ocean Oneness