lightgigantic said:
and there is also this warning in 12
Those who are engaged in the worship of demigods enter into the darkest region of ignorance, and still more so do the worshipers of the impersonal Absolute.
- the principle is that if a person does not have a clear perception of god then it is inevitable that sinful propensities fill the void (I don't know where contemporary Hindi stands in regard to sanskrit, but how can one expect to develop ruci, asakti, bhava and finally prema with something that is formless - english actually developed as a trade language, so "love" can mean anything from sex to unmotivated faultless attraction and selfless service)
The relevant verses in the Quran which echo this sentiment would be:
"Say: Are those who know and those who do not know alike? "(39:9)
meaning of course that a man with knowledge is not the same as one without.
“Read! In the Name of your Lord, who created (all that exists); created man from a drop. Read! And your Lord is the Most Generous” (Qur’an 96:1-3).
However there is also the caution to allow disbelievers in Islam their own form of worship.
Say: "Disbelievers! I do not worship what you worship nor do you worship what I worship. I shall never worship what you worship You have your own religion and I have mine." (109:1-6).
(BTW -How do you relate to the concept of loving god? What do you make of rumi? )
"Those who truly believe love God the most." 2:165
The worship of God in Islam is best accomplished through faith and charity.
"It is not righteousness that you turn your faces towards the East and the West, but righteous is the one who believes in Allah, and the Last Day, and the angels and the Book and the prophets and gives away wealth out of love for Him (God) to the near of kin and the orphans and the needy and the wayfarer and to those who ask and sets slaves free and who is instant in prayer, and giveth the alms; and those who fulfil their promise when they promise, and the patient in adversity and affliction and in time of violence, these are they who are true..." 2:177
Rumi was a Sufi mystic.
Dervishes—the name given to initiates of Sufi orders—believe that love is a projection of the essence of God to the universe. They believe God desires to recognize beauty by looking at himself within the dynamics of nature. Divine love is not restricted to what the term "love of God" implies, it also includes human loves with a perspective that views everything a manifestation of God.
The central doctrine of Sufism, sometimes called Wahdat or Unity, is the understanding of Tawhid: all phenomena are manifestations of a single reality, or Wujud (being), or al-Haq (Truth, God). The essence of being/Truth/God is devoid of every form and quality, and hence unmanifested, yet it is inseparable from every form and phenomenon either material or spiritual. It is often understood to imply that every phenomenon is an aspect of Truth and at the same time attribution of existence to it is false. The chief aim of all Sufis then is to let go of all notions of duality, therefore the individual self also, and realize the divine unity.
-is there a verse in the koran similar to the bible's "Man is made in the image of god" - how do you relate to that concept? Does it mean that god has dandruff?
There is a similar concept advocatde by plato that this material world is a shadow and that more real eternal counterparts exist in a realm that is composed of a superior nature.
No, like I said God has no image in Islam, so I'm guessing dandruff is out.
Brahman is eternity - the realm of brahman is described as the brahmajyoti and its qualities are where the knower, the object of knowledge and knowledge itself are the same thing - in other words thyere is no concept of individuality - other places it is described as merging into a light.
Thats interesting. There is a verse in which a parable is used to describe God as light.
God is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! (24:35)
Of the 5 types of liberation one is to enter the brahmajyoti, but this is refered to as the crocadile mouth of liberation - because there is no opportunity for the loving service of god in the brahmajyoti (its all homogenous) - even though the brahmajyoti is eternity - it is not an eternal abode for liberation because the living entity cannot eternally reside in an abode that is bereft of engagement - so the idea is that a living entity, upon attaining the brahmajyoti, falls down to the material world since they are einevitable attracted to the inferior atmsphere due to a lack of engagement.
Why are there 5 types of liberation (is this what is called as Mukti)?
Paramatma innvolves knowledge - that is there is a distinction between the living entity and God that is eternal and constitutional
Katha Upanisad - Of all the eternal, conscious, individual persons, one is supreme
and bhagavan is honing that knowledge to the point of actually reciprocating with that entity in direct full consciousness - in other words bhagavan realisation is a more complete notion of god, just as entering the sun would be a more direct way of perceiving it than seeingit in the sky or merely observing its sunlight (which are aspects of paramatma and brahman realisation respectively
Again interesting.
God is defined as Truth in the Quran. The search for God (i.e. truth) is the pursuit of Knowledge (by the study of creation) which is incomplete unless it is utilised in Action (or the application of knowledge to make a better, more fulfilling life).
Maybe I explained that above, unless my weakness as an academic, namely the ability to render simple things incomprehensible, got the better of me.
Nah, I have it on good authority that I'm witless. Don't worry, I've lost touch with Hindu philosophy and there are so many concepts, I want to be sure I'm not confused.
So if you are faced with two or more options, and all of them are technically within the folds of scriptural injunctions, how do you allocate one option as composed of superior value to another (even if it just for the sake of your own personal life)?
By consultation:
"(Believers are those) who run their affairs by consultation among themselves." (42:38)
"And consult them (O Prophet) in matters (of public concern)." (3:159)
Maybe we could saturate this thread in theistic discussion for a change
Good idea.