At last i do not have to search for Him in temples, churches, mosques, synagogues and gurdwaras

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shriadishakti , jagbir singh <adishakti_org> wrote:> > Basic Doctrinal Differences>> In spite of the similarities between the mystical experiences of > Christian and Hindu saints, Christian theologians have always > insisted on the uniqueness of Christian spiritual experience > because of the uniqueness of the Christian revelation and > Incarnation. There are indeed basic doctrinal differences between > the two religions.> > The first difference is regarding the nature of man. In Christian > theology human personality is regarded as dichotomous, consisting > of only the body and the mind, the mind itself being called soul > and spirit. And, according to the Pauline doctrine of Original > Sin, the sin of Adam, transmitted to

all humanity, has tainted the > human soul so much that man is incapable of saving himself.> > All schools of Hindu philosophy hold that human personality is > trichotomous, consisting of body, mind, and spirit, the latter > being known as the Atman or Self. Evil tendencies, which are > derived from one’s own actions in a previous life, taint only the > mind. The real Self or Atman is ever pure and untainted by evil. > > A second doctrinal difference refers to the soul’s relationship > with God. In the whole Judeo-Christian tradition, God is regarded > as the “wholly Other”; He is the self-existent creator whereas all > other beings (including human souls) are created things. Mystical > experience may bring God and the soul closer together but they can > never become one because of the difference in their nature. On the > contrary, in Hinduism all schools of Vedanta hold that God

is the > Supreme Self and that the individual selves, which are self-existent > and of the same nature as God, are only reflections or parts of Him. > Mystical experience is only the realization of this integral > relationship between God and souls. It may also be noted here that > whereas some > Hindu sects accept God as the impersonal Absolute, > other sects accept Him as personal and even anthropomorphic. > > An epistemological study of mysticism in Christianity and HinduismThe truth is that "God is the Supreme Self and that the individual selves, which are self-existent and of the same nature as God, are only reflections or parts of Him. Mystical experience is only the realization of this integral relationship between God and souls.Greek saints have given vivid descriptions of this interior mystic Light such as: “far surpassing in brilliance the whole light of the heavens”, “a truly divine fire, uncreated and invisible, eternal and immaterial, perfectly steadfast and infinite, inextinguishable and immortal, incomprehensible, beyond all created being.” The vision of the uncreated Light is one of the most distinguishing features of Greek mysticism."Brahman

resides and is reflected within all humans as the super-luminous Light:"The godly light is exactly the beginning of parousia in holy souls""The Light is not more in Buddhas and not less in ordinary beings."Mishkat al-anwar: We are two spirits dwelling in one body"The discoverer of the Atman must also discover this inner Light"Guru Nanak: "My Light is the name of One and only God"Thus there is absolutely no difference between the God (Light) of the Christians, Buddhists, Muslims, Hindus and Sikhs. “The most magnetic of all religious symbols is the light, the light that radiates everywhere within and without — the light that never was on land or sea. Great mystics have realised the Peerless One in the form of Light. Moses saw the burning bush and received the word of God. The Upanishad seers saw It as Jothi Aham — the Splendour in the self.In many a Devaram and Tiruvacagam, and the lyrics of Tayumanavar and Ramalinga Swamigal, we have allusions to light as the symbol of the formless God; and Light also indicates goals and the radiance of Wisdom, as well as the illumination of Supreme Awareness.Gleaming as the earth and all the spheres Oh Thou expanse of matchless Effulgence!In radiant forms of Light art Thou beheldOh Formless One!

Tiruvacagam 22.8.9.”That brings us back to the post that started this discussion and i wish to make a significant addition that may help understand our inner divine nature despite all outward appearances to the contrary: shriadishakti , jagbir singh<adishakti_org> wrote:>> A few months ago i asked my ten-year-old daughter Lalita what that> immensely brilliant Light above the Adi Shakti in her Sahasrara> is. She replied "God!">> i remained silent for a long time to absorb the immensity of that> single word answer.>>Last Saturday at about 11 a.m. i went to the local IGA supermarket with Lalita, after she ahd finished skating classes. On the way back i asked her: "Lalita, where is this Light in your body? Can you feel it now?"She replied: "It's not in the body but in the soul."So i had to ask: "Lalita, is the soul in the body?"She replied: "No, .... how do i say that? ..... It's in but not that you can see it."

What she meant was that the Light is within each human soul within the body. But we humans cannot see this spiritual Light within the soul. Only your spiritual soul within can this spiritual Light.i am still trying to understand and make sense of it. But at least i know how God Almighty exists with me as Light, one and the same in all human beings. At last i do not have to search for Him in temples, churches, mosques, synagogues and gurdwaras whose followers have for centuries and millennia fought and killed millions for His Grace.............. and that is very, very comforting indeed. The Great Event ordained for humanity absolutely strips them of all powers of salvation (for only their kind) ......... and that also is very, very comforting. Jai Shri Mataji,jagbir

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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because, you have to find it in your own temple- your body...do you

believe in yourself? who are you ? find it...

 

 

 

 

shriadishakti , jagbir singh

<adishakti_org> wrote:

>

> shriadishakti , jagbir singh

<adishakti_org> wrote:

> >

> > Basic Doctrinal Differences

> >

> > In spite of the similarities between the mystical experiences of

> > Christian and Hindu saints, Christian theologians have always

> > insisted on the uniqueness of Christian spiritual experience

> > because of the uniqueness of the Christian revelation and

> > Incarnation. There are indeed basic doctrinal differences

between

> > the two religions.

> >

> > The first difference is regarding the nature of man. In

Christian

> > theology human personality is regarded as dichotomous,

consisting

> > of only the body and the mind, the mind itself being called soul

> > and spirit. And, according to the Pauline doctrine of Original

> > Sin, the sin of Adam, transmitted to all humanity, has tainted

the

> > human soul so much that man is incapable of saving himself.

> >

> > All schools of Hindu philosophy hold that human personality is

> > trichotomous, consisting of body, mind, and spirit, the latter

> > being known as the Atman or Self. Evil tendencies, which are

> > derived from one's own actions in a previous life, taint only

the

> > mind. The real Self or Atman is ever pure and untainted by evil.

> >

> > A second doctrinal difference refers to the soul's relationship

> > with God. In the whole Judeo-Christian tradition, God is

regarded

> > as the " wholly Other " ; He is the self-existent creator whereas

all

> > other beings (including human souls) are created things.

Mystical

> > experience may bring God and the soul closer together but they

can

> > never become one because of the difference in their nature. On

the

> > contrary, in Hinduism all schools of Vedanta hold that God is

the

> > Supreme Self and that the individual selves, which are self-

existent

> > and of the same nature as God, are only reflections or parts of

Him.

> > Mystical experience is only the realization of this integral

> > relationship between God and souls. It may also be noted here

that

> > whereas some > Hindu sects accept God as the impersonal

Absolute,

> > other sects accept Him as personal and even anthropomorphic.

> >

> > An epistemological study of mysticism in Christianity and

Hinduism

>

>

> The truth is that " God is the Supreme Self and that the individual

selves, which are self-existent and of the same nature as God, are

only reflections or parts of Him. Mystical experience is only the

realization of this integral relationship between God and souls. "

>

> " Greek saints have given vivid descriptions of this interior

mystic Light such as: " far surpassing in brilliance the whole light

of the heavens " , " a truly divine fire, uncreated and invisible,

eternal and immaterial, perfectly steadfast and infinite,

inextinguishable and immortal, incomprehensible, beyond all created

being. " The vision of the uncreated Light is one of the most

distinguishing features of Greek mysticism. "

>

> Brahman resides and is reflected within all humans as the super-

luminous Light:

>

> " The godly light is exactly the beginning of parousia in holy

souls "

> " The Light is not more in Buddhas and not less in ordinary beings. "

> Mishkat al-anwar: We are two spirits dwelling in one body

> " The discoverer of the Atman must also discover this inner Light "

> Guru Nanak: " My Light is the name of One and only God "

>

> Thus there is absolutely no difference between the God (Light) of

the Christians, Buddhists, Muslims, Hindus and Sikhs.

>

> " The most magnetic of all religious symbols is the light, the

light that radiates everywhere within and without — the light that

never was on land or sea. Great mystics have realised the Peerless

One in the form of Light. Moses saw the burning bush and received

the word of God. The Upanishad seers saw It as Jothi Aham — the

Splendour in the self.

>

> In many a Devaram and Tiruvacagam, and the lyrics of Tayumanavar

and Ramalinga Swamigal, we have allusions to light as the symbol of

the formless God; and Light also indicates goals and the radiance of

Wisdom, as well as the illumination of Supreme Awareness.

>

> Gleaming as the earth and all the spheres

> Oh Thou expanse of matchless Effulgence!

> In radiant forms of Light art Thou beheld

> Oh Formless One! Tiruvacagam 22.8.9. "

>

> That brings us back to the post that started this discussion and i

wish to make a significant addition that may help understand our

inner divine nature despite all outward appearances to the contrary:

> shriadishakti , jagbir singh

> <adishakti_org> wrote:

> >

> > A few months ago i asked my ten-year-old daughter Lalita what

that

> > immensely brilliant Light above the Adi Shakti in her Sahasrara

> > is. She replied " God! "

> >

> > i remained silent for a long time to absorb the immensity of that

> > single word answer.

> >

> >

>

> Last Saturday at about 11 a.m. i went to the local IGA supermarket

with Lalita, after she ahd finished skating classes. On the way back

i asked her: " Lalita, where is this Light in your body? Can you feel

it now? "

>

> She replied: " It's not in the body but in the soul. "

>

> So i had to ask: " Lalita, is the soul in the body? "

>

> She replied: " No, .... how do i say that? ..... It's in but not

that you can see it. "

>

> What she meant was that the Light is within each human soul within

the body. But we humans cannot see this spiritual Light within the

soul. Only your spiritual soul within can this spiritual Light.

>

> i am still trying to understand and make sense of it. But at least

i know how God Almighty exists with me as Light, one and the same in

all human beings. At last i do not have to search for Him in

temples, churches, mosques, synagogues and gurdwaras whose followers

have for centuries and millennia fought and killed millions for His

Grace.

> ............. and that is very, very comforting indeed. The Great

Event ordained for humanity absolutely strips them of all powers of

salvation (for only their kind) ......... and that also is very,

very comforting.

>

> Jai Shri Mataji,

>

>

> jagbir

 

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