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Teachings of the Radhasoami Faith, Part Two: The Supreme Being

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  • santmat_mystic ( James )
    James, [Radhasoami Reality]: http://groups.yahoo.com/group/RADHASOAMI-REALITY {Radhaswami Dayal ki Daya Radhaswami Sahai: Grant Merciful Radhasoami Thy Grace
    Message 1 of 1 , Sep 7, 2004
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      James, [Radhasoami Reality]:
      http://groups.yahoo.com/group/RADHASOAMI-REALITY
      {Radhaswami Dayal ki Daya Radhaswami Sahai:
      "Grant Merciful Radhasoami Thy Grace and Protection"}

      Teachings of the Radhasoami Faith, Part Two: The Supreme Being --
      God-Beyond-God & Creation

      Concept of the Supreme Being

      Soamiji's Supreme Being is formless, indescribable, unfathomable,
      endless and nameless. He is omnipotent, omniscient and omnipresent.
      His attributes are grace, mercy, love, light, bliss and peace. He is
      all-pure and all-spiritual and as such far beyond the reach of mind
      and matter. When manifested, He is known as Sat Purush Radhasoami
      and this name, according to Soamiji, has been given by the Supreme
      Being Himself who is the ultimate and highest reality. In his
      writings, Soamiji has often elicited the relation of a devotee with
      the Supreme Being with the help of such similes as were used by
      medieval Saints and Mystics. He did not challenge the existence of
      the Brahman and His Avatars of Hinduism or the God of Christianity
      or the Allah of Islam. [See passage below on "God-Beyond-God", on
      The Nameless One of the Saints, Masters and Mystics] He only
      contends that the regions of their origin are lower than that of Sat
      Purush Radhasoami and are not absolutely free from maya; hence it
      would be wrong to conceive any one of them as Supreme Being,
      According to him, Radhasoami is the highest authority and the Lord
      of them all. No one except the Saints could conceive Him. The Saints
      alone have the knowledge of the purely spiritual region beyond the
      limits of maya.

      Concept of Creation

      According to Soamiji, before the creation, the Supreme Being was in
      a state of sunn samadhi -- ellipsoid. Through His mauj (divine will)
      or inner vibrations, a spiritual Current with a resonant Sound
      emanated from Him and created the spiritual grand division or the
      Nirmal-Chaitanya Desh or the Fourth Region. Beginning from
      Radhasoami Pad, it created first the Agam Lok, then the Alakh Lok
      and finally the Sat Lok. He describes these regions as Refulgent
      having pure spirituality, bliss, love and peace. Radhasoami Pad --
      the highest of these regions -- is so infinite and fathomless, that
      it cannot be styled as a "place". Soamiji considers the Fourth
      Region as indissoluble because of its all-pervading spiritual
      attributes.

      Below Satlok, Soamiji in conformity with the Hindu concept, believes
      in the three regions of creation, One of the emanations of Sat
      Purush known as Kal, who possessed mind and matter, was provided
      with spiritual energy (adya) which he required for creation through
      thc grace of Kal Purush. Kal with adya (prominent spiritual energy)
      and with akshar purush (latent spiritual energy) created Brahmand,
      the second grand division. Its important regions are Sunna, Trikuti
      and Sahas dal Kanwal. Spiritual components dominated the Brahmand
      but pure matter (maya) was discernible there. Brahmand is the seat
      of Universal Mind and the five tattvas and the three gunas emanated
      from there. Kal and adya, then, assumed the forms of Niranjan and
      Jyoti to create the third grand division known as And Desh or the
      three sub-regions of Brahma, Vishnu and Mahesh. In the end, Pinda
      Desh was created which consisted of the six ganglia and nine
      apertures pertaining to the physical body. Soamiji propounds that
      the spirit entity [soul] is encased in the pinda (material world and
      physical body) and has thus fallen a prey to Kal's oppressions and
      exploitations.

      (The Radhasoami Faith -- A Historical Study, Vikas Publishing,
      Delhi, Bombay, Bangalore, London)

      God-Beyond-God, Formless, Timeless -- The Nameless One

      "You were saying that you have already come across the concept of
      God-beyond-God," remarked the Master as we proceeded along a
      dazzling white flower-bordered boulevard.

      "Yes, Master," I replied. "I had previously tried to pursue the
      subject when I sojourned in the Astral Realm of the Nightmusic, but
      my moves in this direction were met with some negative reactions. So
      many people were afraid of the profound questions raised by this
      concept that they assured me that they had seen God themselves. They
      protested that God was final, and that was all there was to it, for
      nothing existed beyond Him. I certainly had to admit that it was
      most difficult to comprehend God existing beyond God; but you, Sir,
      infer that this is indeed so."

      "Yes, it is most emphatically so," answered the great Master,
      smiling benignly at some children who regarded us with friendly
      curiosity. "And in order that you may progress quickly and surely on
      the rest of your journey, I will take you into my confidence. I can
      assure you my friend, that God does exist beyond God, and you will
      soon prove this to your own satisfaction."

      "Well, Master," I said, "those who assured me that they had seen God
      themselves stated that such a concept is impossible, for, they
      argued, how can God exist beyond God? Obviously he can, for you have
      told me that he most certainly does, and I trust your word
      implicitly."

      "There are many deities in the cosmic scheme of life," said the
      Master. "One of these deities dwells in this great cosmic city. You
      will have noticed that the city curves like a great crescent into
      the environs of a cosmic mountain of light, and upon that mountain
      is the palace of the ruler of this realm. Many people look upon him
      as the supreme deity; God Himself. And yet he is not even the
      highest deity in this region, for he is subservient to another god,
      who has his high domain in the causal realm beyond this place. In
      fact, in relation to the deity who rules this cosmic city, the
      causal god could be termed God-beyond-God. And yet he is not, for he
      is still a secondary deity, the lord of the universes of mind and
      matter. Beyond the causal realm are higher and more spiritual
      deities. The one purpose of spreading the rumor concerning the
      profound truth of God-beyond-God is to make people understand that
      they will constantly return to the pain and the suffering of the
      physical world until they have undergone the experience of God who
      exists beyond God. God-beyond-God is ultimately the Nameless One.

      (The Pilgrimage of James -- An Odyssey of Inner Space, George Arnsby
      Jones, Peacehaven Press)

      The Most High God is The Nameless One or Anami -- Radhasoami

      He-Who-Is is ineffable. No principle knew him, no authority, no
      subjection, nor any creature from the foundation of the world,
      except he alone. For he is immortal and eternal, having no birth;
      for everyone who has birth will perish. He is unbegotten, having no
      beginning; for everyone who has a beginning has an end. No one rules
      over him.....He is Nameless.

      (Some in mystical expressions of Judaism, Christianity, and Islamic
      Sufism have had a similar understanding about the True and Merciful
      God, the God of Grace, Love, Spirit and Truth (Haq, Sat) -- above
      law and karma -- being above and beyond a lesser emanation,
      sometimes called "the Demiurge" (equivalent to the usage of the
      term "Kal" in the East). The passage above is from a Gnostic Master
      by the name of of Eugnostos on the Supreme Abba Father or God-Beyond-
      God, from a Gnostic gospel called, Eugnostos the Blessed, in, "The
      Nag Hammadi Library In English", Edited by James M. Robinson, Harper
      Collins)

      Bhajan of Tulsi Sahab

      There is a Being who is inaccessible, unfathomable and nameless, and
      who has no locality, location and address, and is not confined to
      space. No question of Laksh or Alaksh or manifested or unmanifested,
      arises about His Abode. So, how can poor worldly people know of Him?
      Only Sants see His ways. That Immovable Being is all by Himself and
      has no form or name. Neither Atma not Parmatma could recognize His
      region. Neither Brahm, nor jivas, nor inanimate beings or creation
      are to be found in that region, and no sun or moon or land or sky
      exists there. There is neither Pinda nor Brahmand in that region,
      nay, not even Sat Lok has a place there. That Lord remains beyond
      Sat Lok. He is above all and Nameless, in whom Saints merge.

      Says Tulsi that He can perceive the ways of that Lord. He has
      described that Nameless Being only after seeing Him and knowing about
      Him.

      (Param Sant Tulsi Sahab of Hathras, India)

      I behold the inaccessibly exalted Radhasoami
      Anami (Nameless Being). How can words
      describe the high status of Radhasoami!

      Repeat the Holy Word RADHASOAMI all
      the time. Recite RADHASOAMI all the
      twenty-four hours.

      Radhasoami dwells in my heart every moment.
      To whom may I speak about grace and
      mercy of Radhasoami?

      (Soami Ji Maharaj, "Sar Bachan Radhasoami Poetry," Volume One, Agra)
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