Guest guest Posted April 8, 2005 Report Share Posted April 8, 2005 Have read some comments in this site that affirm that Swamy is the doer of everything...That is true ..but I am really confused about this statement because have read and follow Swamy`s teachings...and He said that...we are responsible for our good or bad actions....if so, it is because of the little free will..that He give to all of us...I love and trust in Swamy.... can I acusse Him for the bad actions that I commit ? In Swamy`s love Thanks Adriana Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 9, 2005 Report Share Posted April 9, 2005 Have read some comments in this site that affirm that Swamy is the doer of everything.. Free Will or Destiny: The Age Old Question IX. Free Will or Destiny: The Age Old Question (source : pathways to God volume 2, jonathan roof ) God's Role in Our Lives Is the general course of your life or mine predetermined? Or do we have the power to choose most or all of the events, both subjective and objective, that will befall us? Is it possible that, in some areas, our lives seem to be predestined while, in other areas, we enjoy a high degree of freedom of will? In short, are we puppets of God or free players on life's stage? Whether or not human beings have freedom of will, in whole or in part, has been a burning question for thousands of years. And the human effort to read the future is probably just as ancient. What do dreams mean? What do the stars, the sun, the moon, and the planets have to say? What does this sign or that one portend? Are the gods (or God) happy or displeased with human beings? Can human beings influence the gods? And today, more and more, we begin to ask: What is God's role in ourlives? Many thinkers contend that each individual possesses a unique destiny and that the events of his or her life follow a predetermined course. Others support the view that one builds one's own future and chooses a personal path. Each person's resolution of this question says much about his or lier understanding of the human creature and God. Our beliefs influence the way we live, and determine what we believe God's role to be in our lives. If we resign ourselves to destiny we may enjoy greater peace, but may we not also achieve less in pursuing our visions? Although we apparently possess the intelligence and abilities to direct our own futures, sometimes events appear to be predestined, or at (15é) least out of our own control. At times we feel that an unseen hand shapes would be the use of our lives as part of a larger plan. And yet, what living if we knew the pages of our lives were already written? When we reflect on events, we recognize how our past actions resulted in prescrit conditions and will influence our future prospects. Few people are willing l: to relinquish the notion that they can "get ahead" in life through hard work. In fact, the question may have to be approached in several différent ways. Destiny could govern our actions at some times, but perhaps not at other times. Certain pivotal events may be predetermined, while dayto day activities seern to leave some latitude for initiative. Even if we believe that we possess free will, we must recognize that some constraints limit our possibilities and that some individuals possess more freedorn of action than others. And, like the rudder on a large ship, changes in our actions usually only slowly alter the course of our lives. Ultimately the resolution to the question depends on our stage of spiritual evolution. To answer the question of free will, we must first understand who or what we truly are. Our ego holds one perspective. Another viewpoint emerges when we attune ourselves to our inner divinity. "Du point de vue du Divin, le libre-arbitre n'existe pas puisque tout est Dieu. Mais du point de vue de I'ego, le libre arbitre existe et se manifeste dans le cadre d'une "loi "qui régit l'individu et la société. Les individus agissent dans le monde selon leur libre arbitre mais doivent tous se conformer à la loi générale. L'individu doit agir, son action étant une fonction de son mental. Il y a des pensées. Les pensées sont des graines. Les graines germent et se transforment en actions. Pour chaque individu, les actions sont déterminées par le libre arbitre. Tous les êtres ont été dotés d'aptitudes et de talents tels que l'intelligence, le raisonnement ou l'énergie : ceux-ci doivent être mis en application dans la vie." From that viewpoint, from the divine, there is no free wili, for all is God. But from the egoic viewpoint of the individual, there is free will. There is generai law, and then the individual and society. The individual acts in society according to his free wili, but ait conform to the generai law The individual must act, and his action is a function of his mind. There are thoughts. Thoughts are seeds. They sprout and become actions. The actions then appear to be free wili to the concerned individual, Everyone has been given skilks and talents such as intelligence, reason, energy ; and they must be put to use in action. My Baba And I, p.223 2. Earned Free will Most people believe that they choose freely in determining their course of action. But all must recognize that some limitations constrain their behaviour. No one possesses the power to make every wish come (157)true. Many choices depend on rights and qualifications earned in the past. One who works diligently and acts responsibly deserves to exerci se some latitude in judgment. For example, by earning money a worker gains the freedorn to spend that cash as he sees fit. On the other hand, if one acts irresponsibly and warrants a space in jail, the person may be allowed little right of self determination. Through education a student acquires the qualifications to practise a profession. That may enable such a person to acquire wealth. Wealth grants certain types of freedom and responsibility. Through intelligence and imagination an aspirant may also merit increased spiritual grace. When we employ our talents in serving others, we earn God's blessings. God may even decide to widen the scope of our possibilities. First, though, we must fully employ the resources at our own disposal in a productive manner. If God approves of our efforts, he may promote us to a higher level of material and spiritual freedom. So you have some freedom of action. A cow, tied by a rope to a tree, can roam around with that length as radius and eat the grass growing in that space. Even a question paper given at the examination asks you to answer, "Any six questions!"You very often say, "Oh, everything is Babas wili, " then why do you come and ask for this or that or even wish or plan? You must use the intelligence and imagination you have been allotted, to the best purpose; then the giver wili be pleased to give more. On the other hand, if you misuse the intelligence and turn the imagination against your master, the giver wili naturally gel incensed and he wili punish you in order to teach you a tesson. Sathya Sai Speaks 1, p. 184 Everyone enjoys some talents and abilities. All possess the opportunity to raise their material or spiritual status. Each person holds assets that they can employ for their own uplift or for service to others. When we properly utilize our powers and intelligence to benefit ourselves and others, we earn increased freedorn of choice. Consistent practice grants experience and strength, which enable us to effectively improve our lives. Krishna answered, "My dear man, 1 have given everyone a sum of qualities and powers. 1 have aiso awarded each a certain (158) amount of freedom to utilize them as they feel best. lt is by functioning in this manner that each one can learn better. By toddling a few steps, the child's step becomes more certain and firm. Experience is the best, though the hardest schooi." Sathya Sai Speaks 1, p. 184 The talents and the opportunities that we receive stem from our efforts in the past. Not just the activities of this life, but events of past lives also influence our current status. Each lifetime creates a foundation for the next. God does not randomly assign us to poverty or riches when we are born. We reap the fruits of what we have sown. God arranges opportunities for us to advance. We experience the consequences of our actions. We can blame only ourselves for our difficulties. Whatever it is, the jivi (individual) is not a machine that has no wili of its own. Just as the activities in this life are determined by the nature of the activities in previous lives, the activities of this life do determine the activities of the next lité. lswara (God) determines the place and the time, the circumstance and the consequence in accordance with the nature of the activities present/y undertaken. God has the power to shape the nature of man, but he does not exercise that power and mould it différent/y. He leaves it to the free will of the individual, who has to learn the tesson by experience. Sathya Sai Vahini, pp.91 92 Pain and sufféring teach us to look within for the source of our woes. By investigating our responses to our experiences, we may discover the causes of our misery. Even when we cannot directly understand the reasons, we may infer that improper or selfish behaviour results in our distress. Each action generates a reaction that reminds us to act with love and care. If we harm others, we may expect future difficulties to follow. When we benefit others we may look to the future with confidence. The pain which we have to experience, the misfortunes which come to us and the troubles which we have are not things which arise extemally, nor are they given by God. They are simply things which are the resuits of our own actions. lt is only as a resuit of ones own weakness, that man biames someone else for the troubles and misfortunes that he gets. This is not a right attitude. The Mahabharata (the epic story of the life of Krishna and the Pandavas) teaches us that it is not right to biame others for our troubles. Summer Roses On The Blue Mountains, pp.éé é7 (159) By exploring our potential and abilities, we discover the means to improve our situation. No improvement ensues if we only complain about the restrictions imposed upon us. By evaluating our strengths and detecting avenues for self improvement, we effectively utilize our time. Steady progress on the spiritual path yields ultimate success. Patience grants the final victory. There is a limit which you cannot overstep without injury to yourself. Find out your measure, your limits, your bounds, and act, do not develop jealousy at others, whose measures are more, who have less limitations, less narrow bounds. Hold firm the step which you have reached in sadhana (spiritual advancement); then transfer attention to the next. Have a clear vision of the goal. Match on. Sathya Sai Speaks 5, p 330 By capitalizing on our opportunities, we earn increased freedom. God does not subject us to difficult experiences if we have nothing to leam from such situations. We always possess the opportunity to advance on the spiritual path. When we assimilate the lessons presented to us, he provides us with fresh chances to earn further progress. However, by straining to escape from difficult situations, without first mastering our lessons, we subject ourselves to repetition of the assignments. To say that God is the prime cause of everything is true to a certain extent; but you are not thrust by him into an iron cage of destiny from which there is no escape. He has endowed you with viveka (spiritual discrimination) and vairagya (detachment) and with a sense of awe and wonder and you have to use these for attaining him. Though bound, you are not entirely incapacitated. A cow that is tethered to a post by means of a rope can walk around it and graze on ail the area which the rope can traverse; when ait the grass therein has been eaten, perhaps the master might loosen the knot and tether it to another post a little farther off. Graze freely as far as the rope allows, but do not stray far from the post andpuil at the rope and inflictpain on your necks. Sathya Sai Speaks 2, p. 114 (1é0 ) By changing our attitude and behaviour we can improve our condition. Good actions and a positive outlook enable us to raise ourselves to a higher state. Regular spiritual discipline turns the mind toward God. When we turn to God, all aspects of our lives improve. With time even the most difficult problems can be overcome.So whether we reach out to God depends on the fashioning our mind has received aiready. But man can modify his mental condition by means of constant practice of righteous actions. When we are good, our surroundings too tend to be good. Sath ya Sai Speaks 11, p.212 As we grow to adulthood, we earn the right to direct changes in our lives. A small child possesses little ability to control his destiny. But an adult wields considerable latitude in choosing his own path. As we mature we define our own attitudes and beliefs. As we act on our beliefs, we are able to evaluate the consequences. Experience helps us to steer our own course. 3. Karma Determined Destiny That you are not free is wrong. Only up to a certain stage is ones life according to the influences that bear upon him such as heredity, circumstances, tendencies and so on. Later on, one is superior to and free from influences. Conversations, p. 147 Although we possess apparent freedorn of action, our choices may be restricted or expanded by karma. Karma, the consequences of our past deeds, may dictate the necessity of confronting certain lessons in life. For instance, if one causes injury to another person, he is required to atone for his misdeed. A large fine or even a time in jail could result from reckless actions. The consequences of imprudent behaviour often cause long lasting restrictions to one's freedom. However, one could (1é1) also benefit by great good fortune as a result of past deeds. Meritorious past actions could result in wealth or "lucky" opportunities in this life, We all carry invisible karmic burdens that may originate in the distant past. The results of past actions must be borne sooner or later. For example, if a man blinded another during a previous life, he might bc born without sight in this lifetime. By experiencing the loss of sight, he would learn compassion for the blind and experience the hardship to which he subjected another person. We learn to avoid inflicting pain and injury on others, when we directly experience the results of such wicked actions. You fail or pass and you are retained or promoted on the basis of your performance in the previous class, is it not? So aiso, the status in the present lité is decided on the basis of the activities in previous lives. Sathya Sai Speaks 2, p. 115 The tests that we face, as well as the tools and abilities which we possess, stem from our past behaviours. The foundations of this life were laid in lives previous. We cannot bewail our fate, for it is our own creation. Causes exist for the lessons we are required to face. We may be unable to understand the antecedents, but that ignorance does not release us from the effects. Nothing ever happens, without proper reason, however accidentai or mysterious it might appear. The roots go deep and are out of sight. Sathya Sai Speaks 7, p.427 We must play our parts on the world stage to the best of our abilities. Even as we reap the harvest we have sown, we must plant seeds for the future. Our duty lies in acting with intelligence and with loving wisdom to improve our situation now and for days to come. Nothing is gained by waiting for destiny to arrive. We must continue to act. Has destiny a shape anda personality so thatyou can recognize it even before it shows itself? You should not hang on its favour, talking ait the time of destiny, destiny... How can that destiny itseif fructify without your will and wish, taking practical form, as action? Whateverbe the destiny, itisessentiaito continue acting. Karma has to be done, even to attain ones destiny. Sandeha Nivarini, p. é9 (1é2) The results of past actions offer opportunities for the present. For example, if one devotes time and energy to acquiring an automobile, it would bc foolish to simply leave it parked in the garage once it is acquired. The vehicle must be employed for transporting ourselves, friends, and family members. Our destiny may grant us an automobile, but our current attitudes and needs determine the benefit derived from that gift. If you sit quiet with the fruit in your hand, hoping that itsjuice will reach the mouth, how can you take it? lt is sheer stupidity to complain that destiny denied you the juice, without squeezing and swallowing the fruit. Destiny gave the fruit into your hand; karma alone can make you enjoy it. Karma is the duty; destiny the resuit. Sandeha Nivarini, p.é9 Even difficult karma may be overcome by courageous action. The strength of one's spirit can prevail over all obstacles. Bold action can conquer any obstacle from the past. Whatever burdens arise from the past can be tamed by resolute will and fortitude. However strong may be the force of the drag of previous births, it has to yield to the strength of adventure and achievement emanating from purusha (ones spirit). Unaware of this potentiality, foolish people are misied into cursing their fate, cursing the "inescapable" effects of what they dread as 'prarabdha "(the resuits of past actions)! Gita Vahini, pp. 108 109 Ultimate responsibility for our destiny lies in our own hands. Our actions dictate the results that we attain. No destiny overpowers us and prevents us from realizing the goals that we consistently strive for. For this reason, we must well consider the consequences of our aspirations. An old adage says, "Be careful what you pray, for you may get it!" We are sure to reap the harvest of long held desires. Free Will or Destiny: The Age Old Question Among men, each,one is himself the builder, the architect. Fate, destiny, predetermination, the will of God every one of these explanations is toppled by the principle of karma. Sathya Sai Vahini, p. 92 World conditions evolve from the sum of individuals' actions. Each of us contributes to the rise or fall of our own community. We hold the power to create a heaven on earth. However, if we act selfishly and with cruelty we can also build a hell on earth. We need not look far to see the misery created by greedy despots. God is not to blame for the sad state of world affairs. The human race exercises great freedom to build or destroy. Whèn the worid is ruied by God, how does he permit it to be so wicked and vite? The answergiven is that God is not responsible for the grief and pain. The sins we commit are the progenitors of the grief we suffer. Joy and sorrow are the consequences of the good and the evil that man perpetrates. God is the witness. He does not punish, nor does he cause grief Sathya Sai Vahini, p.48 4. Freedom Through Grace and Effort When a spiritual aspirant exhausts all avenues for self improvement, he or she becomes eligible for divine grace. Through devotion to God and service to others, a seeker earns the right to progress on the path in spite of obstacles from the past. Even if held back by past actions, that individual may receive special blessings to move on. Divine grace may be an outright gift from God or may be an "advance" against future meritorious actions. Spiritual forces transform our lives more quickly and completely than other agents of change. Many who were coming regularly for ait Shivarathris (nights of Shiva) to witness and be elevated by the sight of the Atmalingodbhavam (divine manifestation) have not come today; many who have not come so far have had the good fortune to be present. It is not mere chance. In the spiritual field, why, in ait fields, there is no chance at ail, Such fortune is due either to grace or sadhana (spiritual practice). Sathya Sai Speaks 4, p. 2 71 1é4 Unfortunate predestined events may even be avoided if one exercises great devotion. God sometimes intercedes for seekers who direct onepointed love towards him. Even though karmie forces dictate one conclusion, the Lord holds power to intervene on behalf of a stauneh devotee. Spiritual effort and devotion to God overcome tremendous obstacles. These forces empower us to transform the natural course of our lives. Markandeya's parents were to have a son who would only live for 1é years. But from the time of birth of the child, not only the child but the parents aiso were worshipping God in great devotion and the effect is that they could change even the sankalpa (will) of God and as a result, Markandeya could live forever There is this capacity of changing the sankalpa of even God by devotion. Summer Showers 1972, p. 15é Devotion and acceptance of divine will reduce ego and draw grace upon us. By adapting ourselves to God's plan, we release our own desires, which originate in ego. Devotion enables one to transform self will into eagerness to comply with God's will. Surrender lifts our burdens and allows the Lord to more easily shape our destiny. But even acceptance is a choice if we possess the wisdorn to embrace it. As we grow in divine awareness, we recognize God as our inner motivator. Then ego evaporates like a shadowy mirage. Spiritual progress allows us to understand that the only true will is God's will. So, be convinced that whateverachievementyou make is caused by the grace of the Lord. Pray to the Lord for strength, wisdom, humility, detachment, light, and love. With each step in the pilgrimage of lité, approach divinity steadily and surely. Sathya Sai Speaks 7, p.44é 5. Acceptance of God's Will Duty lies in acting to the best of one's ability. The results of actions are determined by God in accordance with karma and grace. We hold the freedom to act, but not to determine results. We may set our own vision, but we cannot determine the timetable for its realization. In fact, the success or failure of our deeds holds little importance in comparison to our motivations. Lasting peace and joy do not derive from worldjy successes. They emanate from the inner being of a person attuned to God. Attachment to results feeds the ego and prevents us from discovering divinity within. If one féels the need to believe that he or she possesses free will, it may signal desire for the results of actions. Without desire for results, what is the need for free will? Only the ego craves for "selir' identity and free will. The divine self tests content with the moment as it unfolds, enjoying the bliss of God's omnipresence. Engage yourselves in your duties as intelligently and as devotedly as you can; but carry out your duties as if they are acts of worship offéred to God, leaving the fruit of those acts to his wili, his grace, his compassion. Do not be affected when the resuits you anticipate are notproduced, do not anticipate at all, but leave it to him. Sathya Sai Speaks 8, p. 172 As long as we believe that we initiate action, we generate fresh karma, which continues to bind us. When we act with desire for results, we reap the consequences for better or worse. God does not interfère with our desires. However, when we renounce self will, life is experienced with greater peace and contentment. The exercise of egoîc "free will" does not truly grant us much peace or joy. We derive greater joy when we dedicate both the action and results to God. If we believe that God is the doer, then we cease to experience the pain of unfuifilled desires. When we accept God's will, he assumes responsibility for our welfare. We may still formulate plans for service to others, but the results are not ours. Give up the idea that you are the doer and that you are the beneficiary. You can do this by dedicating both deed and fruit to the Lord. Then no sin can affect you, for you are not the doer and the deed must perforce be holy. Gita Vahini, p.98 Sathya Sai Baba likens our concerns about the future to the worry of a naive man riding a train for the first time. An unsophisticated villager walked a great distance to board the train in a small city. He carried his many belongings on his head, for he possessed no other means of transportation. When he finally boarded the train, he continued to bear his worldly goods upon his head. When asked about this strange behaviour, he replied, "The train is already carrying such a huge load; it is not fair for me to make it also carry my burdens." The simple fellow failed to understand that the train was already pulling his burden. Whether he placed his load on the floor or on his head, the train still carried the weight. (1é8 ) We engage in similar behaviour when we burden ourselves with worries and féars. Whether we worry or not, God still bears our load. Our concerns for the future do not alter the course of our progress. God knows the proper route to avoid detours and potholes along the road we tread. He possesses vision of the past, present, and future. The safe and easy journey begins when we trust the driving wheel to him. If onty you surrender your wish and will, your fancies and fantasies to God, he will lead you aright and give you peace and joy. You must not run after diverse ends and fil pleasures. Leave everything to God; accept whatever happens as his will. Sathya Sai Speaks 10, p.2é0 Surrender to God requires constant practice. To fully accept divine will, we must travel far in realizing our own divinity. So we must strive continually to remain mindful of God. Mindfulness demands great faith, devotion, and practice of dedicated action. Surrender requires acceptance of joy or sorrow with equal fortitude. God knows best the formula for our transformation. He looks to our welfare if we accept his wili. There are three things which one should keep in mind, namely, 1 wili not think of anything else except God; 1 will not do anything else without the permission of God; and 1 will have my attention completely fixed in God. It is only when you accept and put into practice these three things, that the Lord said he will look after your welfare. God has told us that if you respect and observe these three conditions and show your acceptance thereof by practice in your lité, he will bear the entire burden of your welfare. Summer Showers 1972, p. 10é God knows what is best for each of us. By insisting on our own egoic resolution of events, we only damage ourselves. Only God knows the road to our largest fulfillment. If we depend on him, he provides the appropriate lessons for our growth. He knows the rewards and punishments we have earned. His task lies in our ultimate transformation. His objectives are met when we manifest our own unique divinity. Yearning leads to surrender, and surrender gives highestjoy. L ea ve everything to his wiff, accept whatever happens whether pleasant orpainfut, for each has its rote to play in shaping you in the image of God. Sathya Sai Speaks 7, p.78 é. Individual Will: The Grand Illusion Our ego insists that we possess free will. And from an egoic viewpoint, we do. But the ego is a shadow; it is the manifestation of maya (illusion). When we truly know ourselves, we recognize God's hand as the motivator of all deeds. The invisible hand of God animates our arms and legs and mouths. God does not stand apart from us, he expresses himself through our deeds and words. Usually we do not recognize his presence within, and so we believe that we exercise choice. The intimate relationship that exists between God and the jiva (individual) is indescribable. However, failing victim to his own ego, man arrogates unto himself the authority for his actions. But in reality, it is only God who decides what action is to be performed by whom, at what time, at what place, under what circumstances, and with what degree of success. Summer Showers 1979, p.43 The atma resides above the ego, mind, and intellect. That divinity constitutes a facet of universal divinity. It is the source of consciousness and power. The light of the atma shines through the intellect (buddhi) and the mind (manas), and is distorted by the egoic nature of the channels it must utilize. That power filters through the instruments of reason and motivates our actions. But the ego, which originates in the lower mind, claims credit for these actions. Like a pretender to the throne, the ego stakes title to property that belongs to another. 1é8 You think you are engaging in action, but it is your body doing so, oryour mind, oryour intelligence. But God is working through them. lt is only the atma in you which is the source of action. The atma is God. My Baba And I, p.215 The body and personality play roles assigned by God. They bend to his hand. In fact, they are only instruments of the divine, not motivators of action. The ego, bound up with the fate of the body, seeks pleasurable results. It believes that it acts independently. Caught up in the flow of events, we disregard our divine nature. We entangle ourselves in the play and ignore the tact that we are only actors on this stage. Forgetting that we are witnesses to the draina, we become involved in the suffering and pain. Like people who cry at the movies, we forget that the actors portray their scenes without personal attachment to the outcome. God determines the entrances and exits, the victories and losses. God is using your intelligence, mind, andbodyas his instruments for doing thatparticular work. You write with a pen, or cutpaper with scissors, but it is not those instruments that are doing the work. lt is you who are using the instruments for the purpose of doing the work. Likewise, the instruments you call "yourself'~ intelligence, mind and body are used by God for his purpose. Mon Baba And I, p.215 God directs the human play in such a manner that the divinity in everyone ultimately stands revealed. Our divine identity emerges from the cocoon of ego under his watchful eye. By renouncing ego, we slowl~ free ourselves from delusion. Desire is the husk,'not the kernel of human nature. The atma (inner divinity) is the kernel whieh experiences bliss when released from that shell. Desire originates in the lower mind. Higher consciousness works to rise above the illusion of ego. God's plan unfolds in a manner which frees us to experience our innate divinity and our identity with god. Man is but an instrument which the Chaitanya (God consciousness) wields. God is not limited by time, space or circumstance. But the physical body, the mind, the intellect, the senses, their longings these are moulded and modified by time, space and circumstance. Without believing in this fundamental fact man faisely imagines, "f am doing this."'I am planning this." lt is the supreme ait pervasive consciousness that unfoids the skiffs, motivates the senses and operates the intellect. Sathya Sai Speaks 11, p. 19é When we understand that the results of our actions are determined by God, we can release attachment to the results. If we need to learn from success, then God will grant us success. If we need to experience failure or loss, it will arrive on schedule. Failure may benefit us by reducing our negative karmic burden. It could enable us to grow in compassion and sweetness. On the other hand, successes may cause pride and attachment. We are usually unable to evaluate what is truly in our own best interests. It is foolish for us to be caught up in the success or failure of our small desires. The outward play holds little value in comparison to the fife of the soul. We achieve greater bliss by realizing our identity with God, than by manipulating worldly events or acquiring material possessions. Our duty in the world requires that we play our role wellwith noble motivations. The outward success or failure rests with God. For one who recognizes that God is the basis of success or faiture, gains or losses, there will be no différences between these aspects at ail. Summer Showers 1978, p. 140 God's wishes lie hidden from our view. When He directs the play, we can only surmise His intent. His priorities originate in higher considerations than our own. The world fàrm~ His arena; He directs it for His own purposes. However, we know that through this play He enables us to manifest our own divinity. He sets the stage for our final victory. If we simply relax and enjoy the show, instead of becoming too involved in the plot, we experience greater happiness. The universe is the field where God sports. Be aware of this fact every moment of consciousness, and there is nothing more you need for a happy existence. For you wili then contact God in (170 ) everything through every thought at every place and at every moment. His leela (divine play) is evident in the smallest flower and the most distant star Sathya Sai Speaks 9, p 227 In reality, only God exists in ail creation. Ail the manifestations of creation reflect his Being. Our destiny is achieved when we realize our identity with him. Then we perceive everything as aspects of our own consciousness. Consciousness in its pure state is the atma. The experience of that state confirms our oneness with God. There is nothing other than the self in the universe. Ail the things you see as existing in the phenomenai worid are but reflections of the One Self Indian Culture And Spirituality, p. 120 If nothing but God exists in ail creation, then God performs ail actions, even evil deeds. True, but if one believes that, he must act on that belief with full faith. One who regards God as the doer of ail actions must still act without desire for personal gain or gratification. It is not an easy excuse for one's misdeeds. The God realized person does nott perform harmful deeds. Such actions originate with individuals playing roles of the ignorant and ego bound. You might inter that man too is not in the least responsible for the good and the evil that is done through him by the divine, that his reai nature is beyond both good and evil, that his acts however evil were basically prompted by the Lord himseif, for man has nothing he can claim as his act. True; but faith in this attitude that "nothing is done by you," that "it is'ail the Lord's wili that is being worked through you," must be steady, sincere, deep and unshaken. There should be no trace of ego. If that is so, then certainly such a one has attained the highest goal in /Île. He is blessed to the uttermost. Gita Vahini, p. 112 7. Divine Will: The Final Word Aithough divinity resides within us, we do not experience the full universal consciousness of God. We cannot sec the past, present, and future. We fail to understand the divine play. We act without knowing the causes or effects of what we do. Like waves on the ocean, we ceaselessly roll along, seldorn experiencing the peace of the depths. Thus we must resign ourselves to let the play unfold as it will. In truth, each perso.n's destiny responds only to divine direction. Creation marches to the beat of God's drum. Our duty lies in discovering the Lord hidden in the wings of life's stage. God is the director of this puppet show, the manipulator of the strings. Go behind the screen and see him. It is now hiding him; you have ont'y to peep behind a flower, peer behind a cioud, to see him puifing the string to show us the beauty, to show us the darkness of heavy moisture. So aiso, you have onty to peep behind your thought, to peer behind your feelings; you will find there the inner motivator! Sathya Sai Speaks 7, p. 119 .î God's plan dictates our actions. Each pèrson plays a role, both for his own benefit and for the benefit of others. God decides where we go and directs us to accomplish certain tasks. Often his perspective is différent from ours. When the great sage Ramakrishna was dying fro'm throat cancer, his disciples begged him to request a healing from the Divine Mother, Kali. Ramakrishna, who was on speaking terms with Kali, finally relented and asked for her aid. But Kali did not accede to his wishes. A cure for his cancer was not granted. Kali told Ramakrishna, "You already eat and speak through a thousand mouths. How can you ask for the cure of this small body?" Kali's intent was to demonstrate the universal aspect of divinity, for God resides in ail people. Through Ramakrishna, she demonstrated human unity with divinity. She would not consent to his request. Through our experiences we are also taught to realize the divinity within ourselves ~ and to express it to others. You are now in His hands, in Gods care, but you do not realize it; this handkerchief is héid by me; if my hand does not hold it, it faits. So too if God does not hold you, you fait. Whateveryou do, wherever you are placed, believe that God has put you there for that work. Then il becomes an education, a sadhana (spiritual discipline). Sathya Sai Speaks 9, p.20 aithough we may not understand our roles, each person performs a part in God's drama. However we may evaluate our lines and actions, we must realize the importance of performing our parts well. Our attitudes and willingness to learn offer us hope for spiritual advancement. We cannot readily change the course of our lives, but we can determine how we will react te, events. The manner in which we respond shows if we have learned our lessons, or if they need to be repeated. The play is His; the rote is His gift," the Unes are written by Him; He directs, He decides the dress and decoration, the gesture and the tone, the entrance and the exit. You have to act weil the part and receive His approbation, when the curtain faits. Earn by your efficiency and enthusiasm the right to play higher and higher roles. That is the meaning and purpose of lité. Sathya Sai Speaks 7, p.252 Everybody is placed where they are for a purpose. By acting with high motivations we earn more important roles over the course of our many lives. Only an accomplished actor receives lead roles. By submitting to God's direction, we progress most quickly. Faith is the very breath we live by. Every being is the effect of some cause and has been created for some purpose. Man has been made man for some cause he has to serve. Sathya Sai Speaks 11, pp.108 109 Although we plan according to our own desires, the final results remain in God's hands. His will prevails. Our time is spent Most productively in attempting to understand his will for us, rather than in insisting on having our own way. He knows the course of greatest benefit for us. He sees the past, present, and future and directs our progress along avenues of greatest success. If we trust God and surrender to his will the journey is rendered more enjoyable. His plan will prevail with our acceptance or without it. God's decisions are always understandable and if man wants to do something and wants something to happen God often wants something else to happen. There is no meaning in man wanting something to happen and sticking to that plan. Goddecides and man has to adjust his plans according to Gods decisions. lt is not right for him to stick to his own plans and make décisions. Summer Showers 1974, p.239 In the unfolding of history, God's designs attain fruition. Some individuals perform important roles, which were written before they were born. The collective course of human events often pulls many souls along in the common current. Whole nations and races possess collective destinies, which sometimes override individual plans. Nehru had to acknowiedge that there is a destiny that shapes events, irrespective of individuai efforts. Weil, everyone has to come to that conclusion, sooner or later; for there is a limit to the capacity of man to controi events. Beyond that, an unseen hand lakes over the wheel of events. You may cati it destiny, another may cati it providence and a third, God. Names do not matter lt is the humility that matters, the wonder, the sense of awe that matters. Sathya Sai Sptaks 3, p. 147 When we understand our lessons, and learn to flow with divine will, we gain freedom of being. Freedom derives not in forcing the world to conform to our plans, but in learning to flow with the divine stream. Work done in accordance with God's will does not bind us. It becomes part of divine will and ceases to trap us. If we act without desire for selfish results, we realize our identity with God. And as long as my resolution lasts, the strearn of karma will flow along. lt can never go dry as long as 1 do not wili it. Ail that you do is get drawn into this flood; why, you are but currents in this rush, or ripples or waves. My will has prompted ail karma and so karma done in consonance with my wili, becomes part of me. Gita Vahini, pp. 134 135 From the divine perspective, egoic will is an illusion. God decides what will happen. He is the doer of al] action. Although man acts, his thoughts and motivations are determined by God. We may worry and fear and ponder over decisions, but such attitudes cannot affect the outcome. People believe that every man has a free will. It is an entirely wrong belief. They imagine that it is because of mans will, determination, sadhana (spiritual practice) and effort that he is able to achieve success. This is ail due to the aberrations of their ahamkara (ego) and the reffection of their faise sense of doership. Indian Culture And Spirituality, p. 12é Our will flows from divine will. Our actions are tempered by God's plan. Within the divine will we experience some latitude for action, but our motivation originates in God. For us to accomplish anything, the acceptance of God is required. Only the divine has free will. Man is endowed with a wili, but not a free will. When the divine free will moves, the human will aiso operates. There are myriad leaves in a tree but not a leaf will move in the absence of the wind. The leaves have no free will, but they have a will which can be swayed when a breeze blows. In the tree of life human beings are like leaves. When the divine wili blows, the human will begins to move. Thus, there is the need for the coming together of divine will and the human will. Then, there will be a blossoming of the human nature. Man can never achieve anything by his own efforts. There are some things which a man accomplishes without much effort on his part. There are other things which he is unable to accomplish even with his best efforts. What is the reason for this? lt is on account of the play of divine MIL Sanathana Sarathi, Feb.93, p.34 God alone exists. In the final analysis, the question of free will becomes irrelevant. For we all swim in the divine ocean. We all collectively participate in Our divine will. Ego causes us to believe that we act on individual volition, but we ultimately discover that our motivation originates in God. Free will exists only for the ego, and so it originates in illusion. We all act within the confines of the divine drama, (175 ) and so we enter and exit as directed by our Universal Self. For in the end our true identity is that we are God, the doer, and not the ego personality we thought we were. Our will is divine will and our ego but an illusion. In all the worlds, it is his will that prevails. Not even a blade of grass can quiver without his wili guiding the wind and agitating its position. Sathya Sai Speaks 10, p. 131 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 9, 2005 Report Share Posted April 9, 2005 While I have been fighting hard against some personal problems I have had an interesting insight. We may construct in mind an image where each one of us is a cell, and God is the person who acts and who really exists. Our thoughts would be the components of the cell (nucleus, and all those complex and weird names we learn at biology class) . They interact between themselves (the components) so that the cell can be really a cell, as well as the cells interact with themselves so that they can make the body "communities" have their funcion working (stomach, the electric current of the nerves , the physical and mental sensations). But sometimes there are conflicts. when each of these cannot work for the Unity, there is an instability which leads to the desequilibrium of the totality . What happens if you take a cell out of a body? It is so insignificant that it cannot even be seen when out of its context. The heart. what is the heart out of the body... a peace of flesh. At the same time, when working in the context where they have born to, they are legitimately the own Being that they compose. they are the very manifestation of His physical movements, the temper and the character... And the Will. It means... Any word, thought or deed out of Dharma, an infection disturbs the realization of the aim, that is to live for the Owner of the "body". Sometimes the cell thinks it has own life... It is not wrong at all, you have alive and dead cells in a body. The eyes think they are very important... It is not wrong at all! But when they are out of this context of the unity, when the "importance" that each could feel is not for the best life of the "body", they lose the perspective, and the mess begins. Like a chess, we have to be quite aware to win always. But sometimes, we make a wrong play. by will or by delusion. It is mistake anyway. Like you get a shock anyway if you lean against an electric wire because conviction or distraction. Everytime the game is on, and each play has so many effects, good and bad before a superficial judment, but they are a web where every step makes sense for the following. When we make good or bad we are allowing people (and ourselves) to have experiences that are going to make them think and live about the situation. A laboratory. Sometimes it comes the grief, the ecstasy, the attraction, the anger. but if we only could raise our heads out of the water (like a shipwrecked) we could have the glimpse that our individual existence is nothing. We are interacting to learn by our experiences and by other´s experiences . To learn that we are part of the real "body". In God, I am God. Out of God, I am nothing. Thus, we have to struggle to make our best because we interact in the complex of human life and we leave what we have thought, spoken, done. And if we think, speak, do the evil, certainly there would be people that will learn a lot how to defend themselves of such mind that acts like that. How this person is upset because cannot find the inner joy, in other words. an anti-example. God forbid to make me a BAD anti-example to people! Because it is an extreme situation. I told here about a personal problem asking for help. I know that I was an anti-exemple to some Sai souls that could read the conflict that i (still) have to deal with. YES, IT WAS GOD that allowed everything, to make me stronger, to make my Friend ( and you all who have read ) have some new mental experiences. It really worths like if it was lived, I mean, the insights we have by the actions. ours or other´s . Good or bad. Happy or sad. For instance. When we observe a person react in the situation of " losing " for death someone very important. A son, for instance. If she or he keeps serene Faith bearing everything believing in God or makes a scandal cursing God, the observers (the familiars, friends, etc) would learn something like children at the classroom. It is all God´s Will. Everything is God. That´s why we have to think, act and speak God and see God everywhere. This way, we only would show God to everybody. This would be our legate in this life. See :(Nieztche) "What does not kill me, makes me stronger" (in my bad translation) Each pain makes us stronger and more clever to the following play of the Player. Jai Sai Ram Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 9, 2005 Report Share Posted April 9, 2005 Sairam Adriana, It is like gold and necklace. When Gold is pure it is Gold only and can be made any ornaments say ear Ring, necklace etc. But once the Gold is made with a form of necklace, It is only necklace. No more people says that it is Gold. But when this necklace is sold to the Goldsmith He extracts out only the Gold from this necklace and can make another ornament. So Baba is goldsmith. He does all extraction and dissolution from Gold to necklace and necklace to Gold. This is His supreme wisdom that He is all doer. But Now the question is who wears this necklace basically the performer, that is our body. When you are buying this necklace from Goldsmith your only idea is that you are buying the necklace not Gold and when you sell this necklace your only idea is that you are selling Gold not the necklace to the same Goldsmith. So for the Goldsmith, He is only familiar with the pure substance of this necklace called Gold but for you as a user you are changing form Gold to necklace and necklace to Gold i.e Soul to Body and Body to Soul. So for Goldsmith Body and Soul both are same and His duty is to create Body out of Soul and extract Soul out of Body. Where as for you, your duty is only to use it as you wish only in the form of necklace i.e. your Body. Now the necklace has some warranties from its manufacturer and He gives some guidelines how to best use of it. Similarly you have to use your Body according to the guidelines prescribed by Baba. If you can not use this necklace as per His warranties than you may not see all the beauties out of this ornament. So what you can do that you can use this ornament as per your wish either following the guidelines given by the Goldsmith to its best uses or you can use as per your own free will that your soul prescribes you. If you want to throw this ornament after buying using your hard earned money you can do so as per your free will. So your free will is limited either use this necklace after buying it or throw it thinking as a wastage. But whatever action you perform, the necklace has this pure substance called gold and it will be extracted again by the Goldsmith once it is again found. This is the only destiny of this necklace for time immortal. With lots of Sai Love Srimanta >adriana atencio <adriana999992004 >[saibabanews] A request.....about free will......... >Sairam...Please who is able to explain what have Swamy said about free >will? .......... Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 10, 2005 Report Share Posted April 10, 2005 A devotee wrote about Free Will and Karma, which I try to answer below: adriana atencio <adriana999992004 > wrote: 1. Sairam...Please who is able to explain what have Swamy said about free will? 2. Swamy`s teachings...and He said that...we are responsible for our good or bad actions....if so, it is because of the little free will.. 1. Free Will or NO Free Will are two questions which draw strong debates from devotees. I have read, after an inconclusive debate on FREE WILL - YES or NO, in a Swami book, some 10 -12 years ago, here Swami is explaining FREE WILL - He takes the example of dog and a master. Swami explained that where the dog has surrendered to the Master there is no free will and master will take the dog out on a short leash, making sure dog does not even nose a bad or undiserable thing. In fact to a surrendered devotee God takes care of him in all aspects. of life and protects such a devotee like the eyelid protects the eye. Then there is a seemingly free will dog whose master holds a retractable leash - which works to recoil on a press of a button by the master. The dog seems to have much liberty and freedom - but the moment the master feels the dog is in the wrong spot he presses the recoil button and the leash retract pulling the indignant dog back to the master. Now, is there any FREE WILL - No there is not. All spiritual teaching is to surrender to His Supreme will - then where is the question of our will. 2. Yes we are accountable for our actions. Each and every action of ours is our responsibility. This is probably the only freedom we have - to do karma to do action. Most of our action, or rather majority of our actions are reacting to our present action. If the present action is giving us happiness we get ego boosted and when the action is not giving happiness we get depressed - both happiness and depression cause further actions - Now, our freedom was to the action - our action on happiness and depression are re-actions - here we have no freedom. For every action there is a job or a task or a purpose ~ then there is the action ~ then there is the fruit. Let that be any job or any task or any purpose entrusted to you - that is what is also influenced by the sum-karma of the previous lives - so any job or task - we have freedom to action how we do that job or task. Period. We have no right on fruit of that action, although Baba has assured many times that every action has a fruit and that is given to a person doing the action at an appropriate time. So, again repeating what our beloved Lord has repeatedly said, the present karma is most important - it has the fruit of the past karmas in it and the seed of the fruits in the future. So present karma are most important. Plant thorns - you shall reap thorns and plant jasmine there will be fragarance all over. Sai Ram - Be Happy JP For devotees of Sri Sathya Sai Baba - Important Announcement. SAI AT - project, to comemmorate Bhagwan Baba's 80th Year of Advent, has been launched. For details http://www.sailopics.com/80th_Year_of_Advent/80th_year_of_advent.htm You can become project members of this memorable project if you have a SAILOGRAM or SAI SILVER or SAI GOLD or procure one after reading this. Sai Ram - Be Happy Quote Link to comment Share on other sites More sharing options...
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