Dear All,
The Primal Good is good (God), pure and simple, not by virtue of connection with some thing else, because there is nothing else above it. All things are below It, and receive good from It. It is further more an agent, whose action is intellect (The Higher Self), life, and every thing in which there is life and intelligence. It should not be supposed that evil/bad is opposite to the Primal Good, because there is no intermediary between them. The Primal Good has no opposite. Good either does not exist, or if it does exist, it has no opposite what so ever. But it is impossible for the Good not to exist, because it is the cause of causes and Creator of all things, through the generosity thereof.
ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਅਪਾਰਾ ॥
Karaṇ kāraṇ samrath apārā.
You are the Cause of causes, Almighty Infinite Akal Purkh.-----Guru Nanak, Raag Maru, AGGS, Page, 1035-7
ਹਾਹਾ ਹੋਤਹੋਇ ਨਹੀ ਜਾਨਾ॥ਜਬ ਹੀ ਹੋਇ ਤਬਹਿਮਨੁ ਮਾਨਾ ॥ਹੈ ਤਉ ਸਹੀ ਲਖੈਜਉ ਕੋਈ ॥ਤਬ ਓਹੀ ਉਹੁ ਏਹੁਨ ਹੋਈ ॥
Hāhā hoṯ ho­ė nahī jānā, Jab hī ho­ė ṯabeh man mānā, Hai ṯa­o sahī lakẖai ja­o ko­ī, Ŧab ohī uho ėhu na ho­ī.
HAHA: God exists, but also is not known to exist. When God is known to exist, then the mind is pleased and appeased. Of course the God exists, if one could only understand It. Then, alone It exists, and not this mortal being.-----Kabir, Gauri Bawan Akhari, AGGS, Page, 342-16 & 17
First creation is the primordial matter, then the intellect, then the conscience, then the nature and body. When the human body is immersed in the desires, he does not ascend rapidly, but if one is unattached to these things, and has taken to intellect then natural disposition cannot entice any one.
Finally Primal Good is the Creator and secondary good is what It has created-the intellect/ਬਿਬੇਕਬੁੱਧੀ. The tertiary good is the conscience by its arrangement of winding in the body, so the good is the conscience which makes the individual to decide between right or wrong. The intellect became all things only because its Creator does not have any attributes and not resemble anything what so ever, because all things come from It, but is present every where but unattached (ਅਲਿਪਾਰੀ/ਅਲਪਨਾ/ਅਲਿਪਤੁ/ਅਲੇਪ). The true One is the creator of the things, but It is not remote or separate from them. It is with them as if It were not with them. Its togetherness is evident only with those things that have the power to know It. It is this intellect that does not need to know another knowledge, because It is pure ultimate knowledge, comprehending all knowledge as well as the cause of sciences. The action is intellect, life, and Higher Self, and every thing in which there is life and intelligence.
The One is great, greater than all things, not in terms of mass, but in terms of power (ਕਲਾ). Thus when we say infinite (ਅਪਾਰਾ) we do not mean in terms of mass or number but power. And that is because It is above all possible imagination, existing by virtue of Its own essence (ਸੈਭੰ)
Some one asked Socrates, What is God the Exalted like?
Socrates answered, “Hidden but not concealed, evident but not visible”.
Conclusion;
“There is something above the substance of the firmament, nothing is greater than It, and there is no way to quantify or measure It. It is beyond change in any manner or mode. There is no limit to Its power. Therefore It performs Its acts outside time, and space being by nature effective and thus always in action, with out Its action effecting It. Nothing comes from It in a state of potential, rather, things come from It in action, while Its potential always pervades the universe.” “By the arrangement of things, their connectedness, their control, and their order, we know that their Maker is One.”
Cordially,
Virinder S. Grewal
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