ON HAVING PROBLEMS WITH THE ‘GOD’ WORD
Q. Do you believe that you are the centre of the universe?
A. Assuming you say “No” then the single Power, the life-force or Chi, the all that isn’t you, is the Whole, Mystery or what some call God, Allah etc.
All of its many powers, the water cycle, human thought etc seem to many to be tributaries that lead back to the single Ocean, the Oneness, the Infinite – the Whole – or what some call God.
The experiences of the Whole, with the ego quietened, are more important than labels.
If labels like ‘God’ are problematic use ‘the Mysterious Whole’ or ‘Ultimate Reality’ as an alternative.
“It is He who is revealed in every face, sought in every sign, gazed upon by every eye, worshipped in every object of worship, and pursued in the unseen and the visible. Not a single one of His creatures can fail to find Him in its primordial and original nature.“
Ibn ‘Arabi, Futûhât al-Makkiyya
Where is the Life we have lost in living?
Where is the wisdom we have lost in knowledge?
Where is the knowledge we have lost in information?
The cycles of Heaven in twenty centuries
Bring us farther from God and nearer to the Dust. —T. S. Eliot, “Two Choruses from the Rock”
Q Haven’t we taken at least two steps further down since Eliot wrote this?
Where is the information we have lost in data?
Where is the data we have lost in the virtual?
Where is the virtual we have lost in Facebook? –
suggested addendum by Roger Prentice – what would yours be?
TAGS: T S Eliot, knowledge, wisdom, data, information, the virtual, Facebook, God, Life, oblivion, degeneration
Love all that has been created by God, both the whole and every grain of sand. Love every leaf and every ray of light. Love the beasts and the birds, love the plants, love every separate fragment. If you love each separate fragment, you will understand the mystery of the whole resting in God.
“You can safely assume that you’ve created God in your own image, when it turns out that God hates all the same people you do.” Anon
The value of the Upanishads, however, does not rest upon their
antiquity, but upon the vital message they contain for all times
and all peoples. There is nothing peculiarly racial or local in
them. The ennobling lessons of these Scriptures are as practical
for the modern world as they were for the Indo-Aryans of the
earliest Vedic age.
Their teachings are summed up in two
Maha-Vakyam or “great sayings”:–Tat twam asi (That thou art) and
Aham Brahmasmi (I am Brahman). This oneness of Soul and God lies
at the very root of all Vedic thought, and it is this dominant
ideal of the unity of all life and the oneness of Truth which
makes the study of the Upanishads especially beneficial at the
One of the most eminent of European Orientalists writes: “If we
fix our attention upon it (this fundamental dogma of the Vedanta
system) in its philosophical simplicity as the identity of God
and the Soul, the Brahman and the Atman, it will be found to
possess a significance reaching far beyond the Upanishads, their
time and country; nay, we claim for it an inestimable value for
the whole race of mankind.
Translated and Commentated
From the Original Sanskrit Text
God said to Moses, “I AM who I AM. This is what you will say to the Israelites: ‘ I AM has sent me to you’ ”
“I tell you the truth,” Jesus answered, “before Abraham was, I AM.”
Archbishop Tutu, “God is not a Christian.” Tutu went on to declare that, “None is an outsider….all are held in a divine embrace that will not let us go – all, for God has no enemies.”
i thank God for my handicaps, for through them, i have found myself, my work and my God – helen keller
Genesis 1 – Adam Clarke Commentary1 Bereshith bara Elohim eth hashshamayim veeth haarets; GOD in the beginning created the heavens and the earth.
Many attempts have been made to define the term GOD: as to the word itself, it is pure Anglo-Saxon, and among our ancestors signified, not only the Divine Being, now commonly designated by the word, but also good; as in their apprehensions it appeared that God and good were correlative terms; and when they thought or spoke of him, they were doubtless led from the word itself to consider him as THE GOOD BEING, a fountain of infinite benevolence and beneficence towards his creatures.
A general definition of this great First Cause, as far as human words dare attempt one, may be thus given: The eternal, independent, and self-existent Being: the Being whose purposes and actions spring from himself, without foreign motive or influence: he who is absolute in dominion; the most pure, the most simple, and most spiritual of all essences; infinitely benevolent, beneficent, true, and holy: the cause of all being, the upholder of all things; infinitely happy, because infinitely perfect; and eternally self-sufficient, needing nothing that he has made: illimitable in his immensity, inconceivable in his mode of existence, and indescribable in his essence; known fully only to himself, because an infinite mind can be fully apprehended only by itself. In a word, a Being who, from his infinite wisdom, cannot err or be deceived; and who, from his infinite goodness, can do nothing but what is eternally just, right, and kind. Reader, such is the God of the Bible; but how widely different from the God of most human creeds and apprehensions!