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Divine Meaning
Divine Meaning, How to Know GOD?
For human beings, combining the love and logic has always been difficult. We can objectively study logic, but not love. To understand love, we must transcend objectivity and take help of subjective understanding. Here knowing divine becomes a subjective, personal, or emotional experience; either you have it or not. Here is an old story that Prem Rawat or Maharaji shares with seekers of self-knowledge to start them on this path.
Doubt or Devotion
There was an owl sitting on a tree that had just woken up. It was dark all around except for the light coming from the stars. Suddenly he saw a swan landed on a branch of the tree right next to him. Swan was a little frustrated and muttering a few words, expressing frustration on what went on throughout the day. Owl, watching quietly, asked him about why he was so frustrated. Swan said, “You know, I started this morning when Sun was just rising. I thought I would reach here by the sunset. Nevertheless, look, it is already so late. I need rest before I start my journey again in the morning.”
Owl was puzzled. He asked what Sun is and what is this phenomenon called morning. “You do not know?” Swan was surprised. “Morning is the most beautiful part of the day. Light is everywhere. It comes from Sun. Sun is the most important to all beings on Earth, and no one can live without Sun.”
“What Sun! I have been living here for the past ten years, in fact, all my life and I have never seen Sun. When I sleep, it is dark, and when I wake up it is dark as well. Well I like light,” said the owl. “I love light coming from stars. Is sunlight similar to the light that comes from stars?”
“Nothing like that,” said Swan. “Everything looks different in sunlight. If you like, I could show you the Sun. In fact, you should see the Sun.”
“Wow, I would love to. Let me take permission from my parents and others.” So the owl went to his parents and asked, “Have you seen anything like Sun? This swan is singing the glory of Sun, and I cannot believe I do not know anything about it.”
“You are not alone,” the owl’s parents remarked. “All our lives we have not known of anything like Sun.” Therefore, they went to the elderly of the village and asked the same question. No one knew about Sun. The intellectuals of the village began heavy debate on the existence of Sun.
Swan very surprised said, “You do not have to debate. I can show you the Sun.”
“Really! How?”
“All you have to do is to stay awake, and you will see.”
“Oh! We cannot do that! It will bring the curse of “darkness” from our God.”
One old owl said, “I remember an owl tried it. He never came back.”
In this story, we are the owls, the enlightened master is the swan, and of course, Sun is God. Until the doubt turns into devotion, it is not possible to encounter divinity. Moreover, doubt does not go away easily. Roots of doubt are deep. After all, it is the key tool for scientific and objective inquiry that has been highly successful in guiding us to reach and understand our material or even digital reality. The doubt has to play out completely in a subjective mind. When one learns to doubt the doubt itself, a new understanding beyond doubt arises. It is devotion. An ancient path that led seekers to God!
Since ancient times, humans have been divided into ones that claim to have seen or experience God or divine feeling and the ones that have not. Even though different religions and spiritual practices differ in execution, the fundamental nature of what is God or divinelike is similar. Prayer, for example, describes a state of mind, which is a result of being in the company of God, is very common in many religious or spiritual practices.
Ancient Ayurvedic seers spent extensive efforts to develop the knowledge that led them to divinity. Knowing the God, for them was the most supreme of the knowledge. According to them, the following are the paths to know God:
Devotion, Prayers
Action
Self-knowledge
Meditation
Many following paths shown by such knowledge arrived at the divine feeling of grand love. It, however, was subjective; the biggest challenge the ancient seers faced was that God could be felt but could not be fully described. For many, who arrived at that knowing, there were no words or behavior patterns that could describe what was felt. Therefore, many simply became quiet and did not break their silence even in their death, fearing the inadequate oral or written description will corrupt or misguide others to arrive at the true nature of what was felt. Many others tried the description. The books after books could not do justice to description of what God is. Songs after songs could not do justice to what was felt as a true feeling of knowing or dancing with divinity. In the Christian traditions, it was clear that not enough could be said about the glory of God. No matter what or how much was said, it fell short.
The Hebrew word for glory is kabod; it means weight. In science, it would be the mass of an object of matter. It is the essence of a person or thing. For God, it is who he is, his character and influence. We know that God is love (1 John 4:16); love is God’s character and influence. God’s glory manifests and reveals his love.
Moses asked God to see his glory. This was God’s response, “I will make all my goodness pass before you, and I will proclaim the name of the Lord before you. I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion” (Exodus 33:19).
The word gracious in Exodus 34:6 means to show favor, mercy, kindness, and forgiveness; longsuffering means to be patient; goodness means to show loving kindness; truth means to be faithful and trustworthy. All of these characteristics are seen as characteristics of love. All the other characteristics of Exodus 34:6 are contained in this compassionate love of God.
In Exodus 34:7, God reveals that he is just. Even justice is a characteristic of love; love must be fair. God is the great equalizer. We know God through experiencing his love, so we may be may be filled with all the fullness of God. The glory of God is the expression and revelation of his love.
A vivid account of the immortal God is attempted in Hindu holy book Bhagavad Gita that means song of God.
In verse number 1 to 3 of chapter 7, Krishna said to Arjuna, “Oh Arjuna! I am going to tell you Tatwa Gyan,” knowledge or eternal wisdom. It is the knowledge of stuff that makes the universe or existence. Two types of matter create this universe. First makes earth, water, fire, air, sky or universe, mind, intelligence, and even ego. It is called form, matter, or Apara. The second is vibrations or nonmatter which is formless. It is also known as Para or
Chetan (verse 5). All are created by merging these two. “I am the creator and destructor of these creations where vibrations and matter merge.” The description of vibration comes remarkably close to describing the wavelike nature of the quantum universe, the vibration being the entanglement or the wave of guidance.
“There is nothing beyond me. All are part of me. I am the feeling of thinness in Water. I am the light of the Sun and the Moon. I am ‘Onkar,’ I am manliness of men, I am pure smell on earth, I am the heat in fire, life in all creations and intelligence in intelligent persons. I am the strength of the strong, I am the sexual feeling (Kam), and all other emotions in creations.” Krishna further says, “Oh Arjuna! I am Atman (soul), and I am in the heart of all creations. I am the start, midpoint, and the end point of all creations. I am mind in Indriyon or senses. I am vibrations or Chetanta in Creations. I am Om Onkar in words. I am silence, and I am Tatwa Gyan or knowledge of everything. There is no creation without me.” This would come close to the description that the informational entity whole or cosmic mind would provide about itself if it could talk like a human being.
At the deepest level, the experience of meeting God or Maha-Samadhi is accompanied by extraordinary feeling of timelessness and love. A feeling of oneness, with universe, where all dualities merge, a freedom from space and time and entry into grand divine which allows one to move in space-time that is to go anywhere without actually physically going there. The poet Kabir (1398-1448) described the duality of this absolutely extraordinary spiritual realm with extreme clarity. Kabir was illiterate and never wrote anything himself. He merely uttered his feelings to the best of his abilities. In describing God, the art or skills of listening is as important as the art or skills of describing. Even if one could provide a perfect description of the ultimate reality of God, the listener or the recipient of the description may not understand with that perfection. He or she may induce his or her own prejudices to the interpretation of the description. Therefore, even a self-realized master may not be able to penetrate an imperfect listener.
An excerpt from the book Road to Digital Divine, Computational Nature of Mind and Matter
For More Information please visit
http://www.roadtodigitaldivine.com
http://www.joyfromdeepwithin.com
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