Inter-  Faiths  Dialogue

The Absolute > God

96 quote(s)  | Page 4 / 4




O dear one, listen! I am the reality of the world, the center of the circle. I am the parts and the whole. I am the will holding Heaven and Earth in place. I have given you sight only so you may see me.

0 dear one! I call again and again but you do not hear me, I appear again and again but you do not see me, I fill myself with fragrance, again and again, but you do not smell me. I become savory food yet you do not taste me. Why can't you reach me through your touch Or breathe me in through your sweet perfumes?

Love me, Love yourself in me. No one is deeper within you than I. Others may love you for their own sake, But I love you for yourself.

Dear one! This bargain is not fair. If you take one step toward me, It is only because I have taken a hundred toward you. I am closer to you than yourself. Closer than your soul, than your own breath. Why do you not see me? Why do you not hear me? I am so jealous. I want you to see me-and no one else. To hear me-and no one else, not even yourself

Dear one! Come with me. Let us go to Paradise together. And if we find any road that leads to separation, We will destroy that road. Let us go hand in hand In the presence of Love. Let it be our witness, Let it forever seal this wondrous union of ours.


quote 3058  | 
Manheim, Ralph, trans. Creative Imagination in the Sufism of Ibn 'Arabi. Princeton, NJ: Princeton University Press, 1969, pp. 174-175. 




W hat is God?
The Mind of the universe.
What is He?
All that you see, and all that you don't see.
Guide and guardian of the universe,
Soul and spirit of the world,
Builder and master of so great a work-
to Him all names belong.
Would you call Him Destiny?
You will not err.
Cause of causes, all things depend on Him.
Would you rather say Providence?
This will be right.
By His plan the world is guided safely through its motions.
Or Nature?
This title does Him no wrong.
Of Him are all things born, and in Him all things live.
Or Universe?
You are not mistaken.
He is all that we see,
wholly present in every part,
sustaining this entire creation.


quote 3046  | 
Davis, Chas. Greek and Roman Stoicism. Boston: Herbert B. Turner and Co., 1903, pp. 226, 236, 241. 




I see your infinite forma
Forms, bellies, faces, and eyes everywhere.
I see no beginning, middle, or end.
0 Lord of the Universe, you are everything!


quote 3011  | 
Chapter 11, translated by Jonathan Star and Julle Lal, the Inner Treasure, Tarcher Putnam. 




T hose who adore God in the sun behold the sun, and those who adore Him in living things see a -living thing, and those who adore Him in lifeless things see a lifeless thing, and those who adore Him as a Being unique and unparalleled see that which has no like. Do not attach yourself to a particular creed exclusively so that you disbelieve in all the rest; otherwise you will lose much good; nay, you will fail to recognize the real truth of the matter. God, the omnipresent and omnipotent, is not limited by any one creed. Wheresoever you turn, there is the face of Allah.


quote 2976  | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.229 




W heresoever you turn, there is the face of Allah.


quote 2975  | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.228 




T he prophet Abraham grew up among idol worshipers. He sought to find God. He looked at the brightest stars and said, "You are my Lord." Then the full moon came out. It was far bigger and brighter than any of the stars. Abraham looked at the moon and said, "You are my Lord . ' Then the sun came up, and the moon and stars disappeared. Abraham said, "You are the greatest, You are my Lord.' Then night came, and the sun disappeared.
Abraham said, "My Lord is the One who changes things and who brings them back. My Lord is the One who is behind all changes.'


quote 2949  | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.199 




A t a court banquet, everyone was sitting according to their rank, waiting for the king to appear. A simply dressed man came in and took a seat above everyone else. The prime minister demanded that he identify himself.
"Are you the adviser of a great king?
'No, I rank above a royal adviser."
"Are you a prime minister?"
"No, I outrank a prime minister."
"Are you a king in disguise?"
'No, I am above that rank as well.'
"Then you must be God,' the prime minister said sarcastically.
'No, I am above that.'
"There is nothing above God!" shouted the prime minister.
The stranger replied calmly, "Now you know me. That nothing is me.'


quote 2927  |   Others Sufis Teaching
Traditional, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.250 




W e must take God as mode without mode, and essence without essence, for he has no modes.


quote 2825  | 
Meister Eckhart, SERMON NINETEEN, from Meister Eckhart: Sermons and Treatises, vol. 3, translated and edited by M. O'C. Walshe (Rockport, Mass.: Element Books, 1979). 




Q uestion: When they stood at Mount Sinai, the people said to Moses: "Speak thou with us, and we will hear; but let not God speak with us, lest we die." And Moses answered: "Fear not." He went on to say that God had come "that His fear may be before you, that ye sin not." Is not that a contradiction?
Answer: "Fear not"-this means: this fear of yours, the fear of death, is not the fear God wants of you. He wants you to fear him, he wants you to fear his remoteness, and not to fall into sin which removes you from him.


quote 2738  | 
Martin Buber’s ten rungs, collected Hassidic saying, p.17 




T he whole earth is full of His glory.' By his works within me, I know the One.


quote 2736  | 
Martin Buber’s ten rungs, collected Hassidic saying, p.17 




I f they ask you,
"What is the sign of your Father in you?"
say to them, “it is movement and repose.”


quote 2727  | 
Logion 50, Gospel of Thomas, adapted from translations of the Gospel of Thomas by Anthony Duncan in Jesus: Essential Reading (Crucible Press, 1986). 




T HERE ARE three ways of being of the Mother of which you can become aware when you enter into touch of oneness with the Conscious Force that upholds us and the universe. Transcendent, the original supreme Shakti, she stands above the worlds and links the creation to the ever unmanifest mystery of the Supreme. Universal, the cosmic Mahashakti, she creates all these beings and contains and enters, supports and conducts all these million processes and forces. Individual, she embodies the power of these two vaster ways of her existence, makes them living and near to us, and mediates between the human personality and the divine Nature.
The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbors the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe….
All is her play with the Supreme; all is her manifestation of the mysteries of the Eternal, the miracles of the Infinite. All is she, for all are parcel and portion of the divine Conscious-Force. Nothing can be, here or elsewhere, but what she decides and the Supreme sanctions; nothing can take shape except what she, moved by the Supreme, perceives and forms after casting it into seed in her creating Ananda.

The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature, and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashaki of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.


quote 2705  | 
The Divine Mother, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 




T hat which is Shakti is also Brahman. That which has form, again, is without form. That which has attributes, again, has no attributes. Brahman is Shakti; Shakti is Brahman. They are not two. These are only two aspects, male and female, of the same Reality, Existence-Knowledge-Bliss Absolute.


quote 2687  | 
The Gospel of Sri Ramakrishna as translated into English by Swami Nikhilananda and published by the Ramakrishna-Vivekananda Center of New York, Copyright 1942, by Swami Nikhilananda. 




T he Primordial Power is ever at play. She is creating, preserving, and destroying in play, as it were. This power is called Kali. Kali is … Brahman and Brahman is … Kali. It is one and the same Reality. When we think of it as inactive, that is to say, not engaged in the acts of creation, preservation, and destruction, then we call it Brahman. But when It engages in these activities, then we call it Kali or Shakti. The Reality is one and the same; the difference is in name and form….


quote 2686  | 
The Gospel of Sri Ramakrishna as translated into English by Swami Nikhilananda and published by the Ramakrishna-Vivekananda Center of New York, Copyright 1942, by Swami Nikhilananda. 




K abir used to say, "The formless Absolute is my Father, and God with form is my Mother." God reveals Himself in the form which His devotee loves most. His love for the devotee knows no bounds.


quote 2682  | 
Kabir, in Ramakrishna, The Gospel of Sri Ramakrishna as translated into English by Swami Nikhilananda and published by the Ramakrishna-Vivekananda Center of New York, Copyright 1942, by Swami Nikhilananda 




T HE GODDESS SPOKE:
I imagine into being the whole world, moving and unmoving, through the power of my Maya,
Yet that same Maya is not separate from me; this is the highest truth …
In me this whole world is moven in all directions, 0 Mountain.
I am the Lord and the Cosmic Soul; I am myself the Cosmic Body.
I am Brahma, Vishnu, and Rudra, as well as Gauri, Brahmi, and Vaishnavi.
I am the sun and the stars and I am the Lord of the stars.
I am the various species of beasts and birds; I am also the outcaste and thief.
I am the evil doer and the wicked deed; I am the righteous person and the virtuous deed.
I am certainly female and male, and asexual as well.
And whatever thing, anywhere, you see or hear,
That entire thing I pervade, ever abiding inside it and outside.
There is nothing at ail, moving or unmoving, that is devoid of me;
For if it were, it would be a nonentity, like the son of a barren woman.
Just as a single rope may appear variously as a serpent or wreath,
So also I may appear in the form of the Lord and the like; there is no doubt in this matter.
The world cannot appear without an underlying basis.
Accordingly, the world comes to be only through my own being and in no other way.


quote 2671  | 
The Song of the Goddess: Translation, Annotation, and Commentary by C. Mackenzie Brown, the State University of New York Press (0 1998, State University of New York. 




O Lord, I see within your body all the gods and every kind of living creature. I see Brahma, the Creator, seated on a lotus; I see the ancient sages and the celestial serpents.

I see infinite mouths and arms, stomachs and eyes, and you are embodied in every form. I see you everywhere, without beginning, middle, or end. You are the Lord of all creation, and the cosmos is your body.


quote 2665  | 
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 




M AY THE LORD of Love, who projects himself
into this universe Of myriad forms,
From whom all beings come and to whom all
Return, grant us the grace of wisdom.

He is fire and the sun, and the moon
And the stars. He is the air and the sea,
And the Creator, Prajapati.
He is this boy, he is that girl, he is
This man, he is that woman, and he is
This old man, too, tottering on his staff.
His face is everywhere.

He is the blue bird, he is the green bird
With red eyes; he is the thundercloud,
And he is the seasons and the seas.
He has no beginning, he has no end.
He is the source from which the worlds evolve.

From his divine power comes forth all this
Magical show of name and form, of you
And me, which casts the spell of pain and pleasure.
Only when we pierce through this magic veil
Do we see the One who appears as many.


quote 2643  | 
Shvetashvatara Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 




I HAVE REALIZED the Lord of Love,
is the sun that dispels our dark-ness.
Those who realize him go beyond death;
No other way is there to immortality.

There is nothing higher than him, nothing other
Than him. His infinity is beyond great
And small. In his own glory rooted,
He stands and fills the cosmos.
He fills the cosmos, yet he transcends it.
Those who know him leave all separateness,
Sorrow, and death behind.
Those who know him not
Live but suffer.

The Lord of Love, omnipresent, dwelling
In the heart of every living creature,
All mercy, turns every face to himself.

He is the supreme Lord, who through his grace
Moves us to seek him in our own hearts.
He is the light that shines forever.

He is the inner Self of all,
Hidden like a little flame in the heart.
Only by the stilled mind can he be known.
Those who realize him become immortal.


quote 2641  | 
Shvetashvatara Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 




T he doctrine of the Tathagata-womb is disclosed in order to awaken philosophers from their clinging to the notion of a Divine Atman as transcendental personality, so that their minds that have become attached to the imaginary notion of "soul" as being something self-existent, may be quickly awakened to a state of perfect enlightenment. All such notions as causation, succession, atoms, primary elements, that make up personality, personal soul, Supreme Spirit, Sovereign God, Creator, are all figments of the imagination and manifestations of mind. No, Mahamati, the Tathagata's doctrine of the Womb of Tathagatahood is not the same as the philosopher's Atman.


quote 2584  |   The Lankavatara Sutra
Ch.IV, p.314, in Dwight Goddard, A Buddhist bible 




W e scheme and fight with our minds. When we have small fears we are worried, and when we have great fears we are totally at a loss. One's mind shoots forth like an arrow to be the arbiter of right and wrong. Now it is reserved like a solemn pledge, in order to maintain its own advantage. Then, like the destruction of autumn and winter, it declines every day. Then it is sunk in pleasure and cannot be covered. Now it is closed like a seal, that is, it is old and exhausted. And finally it is near death and cannot be given life again. Pleasure and anger, sorrow and joy, anxiety and regret, fickleness and fear, impulsiveness and extravagance, indulgence and lewdness come to us like music from the hollows or like mushrooms from damp. Day and night they alternate within us but we know where they come from. Alas! These are with us morning and evening. It's here where they are produced! (1) Without them (the feelings mentioned above) there would not be I. And without me who will experience them? They are right near by. But we don't know who causes them. It seems there is a True Lord who does so, but there is no indication of his existence.


quote 2216  | 
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

This sentence has exerted profound influence on Chinese thought and has fortified the long tradition of agnosticism. Later Chuang Tzu speaks of the Creator, but as it will be pointed out later, that does not mean a God directing the operation of the universe. Demieville thinks that questions in the Chuang Tzu about the existence of the Creator are not to deny his existence but, rather, a peculiar way to indicate, without a name, the principle which has a strongly religious character. The naturalism in Chuang Tzu is so strong that Demieville is right only if by principle he means Nature. Any personal God or one that directs the movement of things is clearly out of harmony with Chuang Tzu's philosophy.



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