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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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What Use Is It To Believe Everything?
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<blockquote data-quote="Archived_member15" data-source="post: 163005" data-attributes="member: 17438"><p>My dear brother Parma :whatzpointkudi:</p><p> </p><p>Yes you are completely correct! Catholics believe that God is the coincidence of opposites, and that he is Superessential Nothingness (No-thing-ness) and yet is the ground of Being (isness) that is everywhere, in all things, the very root of their <em>ISNESS</em>. Ultimately God and Man, pleasure and pain, success and failure, are ultimately all one in God. The nothingness of the godhead is, in a non-objective manner, the soul's very own ground. Hence the soul, in order to return to its original ground, must break out into the nothingness of the godhead. </p><p> </p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">"...A man may go into the field and say his prayer and be aware of God, or, he may be in Church and be aware of God; but, if he is more aware of Him because he is in a quiet place, that is his own deficiency and not due to God, Who is alike present in all things and places, and is willing to give Himself everywhere so far as lies in Him. He knows God rightly who knows Him everywhere...We shall find God in everything alike, and find God always alike in everything...Now rejoice, all ye powers of my soul, that you are so united with God that no one may separate you from Him. Love God, and do as you like, say the Free Spirits. Yes; but as long as you like anything contrary to God's will, you do not love Him..." </span></p><p> </p><p><span style="font-size: 12px">- <strong><em>Meister Eckhart (c. 1260 – c. 1327), Catholic Mystic & priest </em></strong></span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">"...To guage the soul we must guage it with God, for the Ground of God and the Ground of the Soul are one and the same. The knower and the known are one. Simple people imagine that they should see God, as if He stood there and they here. This is not so. God and I, we are one in knowledge. Thou must love God as not-God, not-Spirit, not-person, not-image, but as He is - sheer, pure absolute Oneness, without any duality, sundered from all twoness, and in whom we must eternally sink from nothingness to nothingness. Separate yourself from all twoness. Be one in one, one with one, one from one. When is a man in mere understanding? When a man sees one thing separated from another. And when is a man above mere understanding? When a man sees All in all, then a man stands beyond mere understanding..." </span></p><p> </p><p> </p><p><span style="font-size: 12px"><strong><em>- Meister Eckhart (c. 1260 – c. 1327), Catholic Mystic & priest </em></strong></span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px"><em>"...</em>God is everything, yet nothing...God is Truth and wherever we find the truth we find our God, who is Truth...If I also say, God is a Being, it is not true; He is transcendent Being and superessential Nothingness. I say that God is neither a being nor intelligent and He doesn’t ‘know’ either this or that. God is free of everything and therefore He is everything. I pray God to make me free of God, for [His] unconditioned Being is above God and all distinctions. He is beyond being. He is a nothingness beyond being. God is pure oneness, being free of any accretive multiplicity of distinction even at a conceptual level...When the soul enters the light that is pure, she falls so far from her own created somethingness into her nothingness that in this nothingness she can no longer return to that created somethingness by her own power..." </span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px"><em><strong>- Meister Eckhart (c. 1260 – c. 1327), Catholic Mystic & priest</strong></em> </span></p><p> </p><p> </p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">"...God is infinite in his simplicity and simple in his infinity. Therefore he is everywhere and is everywhere complete<em>.</em> He is everywhere on account of his infinity, and is everywhere complete on account of his simplicity. Only God flows into all things, their very essences. Nothing else flows into something else. God is in the innermost part of each and every thing...The One descends into everything and into each single things, yet remaining the One that unites what is distinct...God is the being of all beings...All things are contained in the One, by virtue of the fact that it is one. for all multiplicity is one, and is one thing, and is in and through the One. . . The One is not distinct from all things. Therefore all things in the fullness of being are in the One by virtue of its indistinction and unity...When we know creatures in God, then that is called a 'morning knowledge,' and in this way we see creatures without any distinctions, stripped of images and likeness in the Oneness which God himself is...Blessedness consists primarily in the fact that the soul sees God in herself . . . Only in God's knowledge does she become wholly still. There she knows nothing but essence and God. Between that person and God there is no distinction, and they are one. . . Their knowing is one with God's knowing, their activity with God's activity and their understanding with God's understanding...Therefore it is in Oneness that God is found and they who would find God must themselves become One. . . And truly, if you are properly One, then you shall remain One in the midst of distinction, and the multifold will be One for you and shall not be able to impede you in any way...There are people who enjoy God in one way but not in another. They only want to possess God in one way of devotion and not in another. I will say no more about this, but it is nevertheless quite wrong. Whoever wants to receive God properly must receive him equally in all things, in oppression as in prosperity, in tears as in joy. Always and everywhere He is the same..."</span></p><p> </p><p> </p><p><span style="font-size: 12px"><em><strong>- Meister Eckhart (c. 1260 – c. 1327), Catholic Mystic & priest</strong></em> </span></p></blockquote><p></p>
[QUOTE="Archived_member15, post: 163005, member: 17438"] My dear brother Parma :whatzpointkudi: Yes you are completely correct! Catholics believe that God is the coincidence of opposites, and that he is Superessential Nothingness (No-thing-ness) and yet is the ground of Being (isness) that is everywhere, in all things, the very root of their [I]ISNESS[/I]. Ultimately God and Man, pleasure and pain, success and failure, are ultimately all one in God. The nothingness of the godhead is, in a non-objective manner, the soul's very own ground. Hence the soul, in order to return to its original ground, must break out into the nothingness of the godhead. [SIZE=3]"...A man may go into the field and say his prayer and be aware of God, or, he may be in Church and be aware of God; but, if he is more aware of Him because he is in a quiet place, that is his own deficiency and not due to God, Who is alike present in all things and places, and is willing to give Himself everywhere so far as lies in Him. He knows God rightly who knows Him everywhere...We shall find God in everything alike, and find God always alike in everything...Now rejoice, all ye powers of my soul, that you are so united with God that no one may separate you from Him. Love God, and do as you like, say the Free Spirits. Yes; but as long as you like anything contrary to God's will, you do not love Him..." [/SIZE] [SIZE=3][/SIZE] [SIZE=3]- [B][I]Meister Eckhart (c. 1260 – c. 1327), Catholic Mystic & priest [/I][/B][/SIZE] [B][I][SIZE=3][/SIZE][/I][/B] [SIZE=3][/SIZE] [SIZE=3]"...To guage the soul we must guage it with God, for the Ground of God and the Ground of the Soul are one and the same. The knower and the known are one. Simple people imagine that they should see God, as if He stood there and they here. This is not so. God and I, we are one in knowledge. Thou must love God as not-God, not-Spirit, not-person, not-image, but as He is - sheer, pure absolute Oneness, without any duality, sundered from all twoness, and in whom we must eternally sink from nothingness to nothingness. Separate yourself from all twoness. Be one in one, one with one, one from one. When is a man in mere understanding? When a man sees one thing separated from another. And when is a man above mere understanding? When a man sees All in all, then a man stands beyond mere understanding..." [/SIZE] [SIZE=3][B][I]- Meister Eckhart (c. 1260 – c. 1327), Catholic Mystic & priest [/I][/B][/SIZE] [SIZE=3][I]"...[/I]God is everything, yet nothing...God is Truth and wherever we find the truth we find our God, who is Truth...If I also say, God is a Being, it is not true; He is transcendent Being and superessential Nothingness. I say that God is neither a being nor intelligent and He doesn’t ‘know’ either this or that. God is free of everything and therefore He is everything. I pray God to make me free of God, for [His] unconditioned Being is above God and all distinctions. He is beyond being. He is a nothingness beyond being. God is pure oneness, being free of any accretive multiplicity of distinction even at a conceptual level...When the soul enters the light that is pure, she falls so far from her own created somethingness into her nothingness that in this nothingness she can no longer return to that created somethingness by her own power..." [/SIZE] [SIZE=3][I][B]- Meister Eckhart (c. 1260 – c. 1327), Catholic Mystic & priest[/B][/I] [/SIZE] [SIZE=3]"...God is infinite in his simplicity and simple in his infinity. Therefore he is everywhere and is everywhere complete[I].[/I] He is everywhere on account of his infinity, and is everywhere complete on account of his simplicity. Only God flows into all things, their very essences. Nothing else flows into something else. God is in the innermost part of each and every thing...The One descends into everything and into each single things, yet remaining the One that unites what is distinct...God is the being of all beings...All things are contained in the One, by virtue of the fact that it is one. for all multiplicity is one, and is one thing, and is in and through the One. . . The One is not distinct from all things. Therefore all things in the fullness of being are in the One by virtue of its indistinction and unity...When we know creatures in God, then that is called a 'morning knowledge,' and in this way we see creatures without any distinctions, stripped of images and likeness in the Oneness which God himself is...Blessedness consists primarily in the fact that the soul sees God in herself . . . Only in God's knowledge does she become wholly still. There she knows nothing but essence and God. Between that person and God there is no distinction, and they are one. . . Their knowing is one with God's knowing, their activity with God's activity and their understanding with God's understanding...Therefore it is in Oneness that God is found and they who would find God must themselves become One. . . And truly, if you are properly One, then you shall remain One in the midst of distinction, and the multifold will be One for you and shall not be able to impede you in any way...There are people who enjoy God in one way but not in another. They only want to possess God in one way of devotion and not in another. I will say no more about this, but it is nevertheless quite wrong. Whoever wants to receive God properly must receive him equally in all things, in oppression as in prosperity, in tears as in joy. Always and everywhere He is the same..."[/SIZE] [SIZE=3][I][B]- Meister Eckhart (c. 1260 – c. 1327), Catholic Mystic & priest[/B][/I] [/SIZE] [/QUOTE]
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