Rumi says, words are just dust, which the broom "tongue" the fruit on the basis of experience.
All saints from this dust of words had to suffer. You can describe images in a host, but never call tel quel, what happened to them and how they God perceive. In the language of the people live a certain helplessness, to express the eternal intelligible.
How about something that is not the objective reality around us communicate? Can you make a creature without a sense of smell the scent of a rose to understand? Not a lover give the state of being in love? A sober man to God-intoxication? Learn our language as a helplessness. We can do that after we crave the most, not so easy to share communication with each other.
It's about the problem of inadequate language, the inexpressible, the ineffable when it comes to the topic of God.
For a fundamentalist It is clear that "it is but just so, and it is to swallow yet. Our world, however, is proof enough that unreflective, not thought out and broken spirituality has driven many honest people in the distance from God.
Silesius Angelus (1624-1677) writes:
"The more you reach for him the more he passes away you."
The language is too narrow, too dusty, too bland, too misleading to express the mystical state.
All words are filled with worldly experience. Each word is filled in with a picture of us. This is what makes the words that describe the sacred, an idol, the self-made Image.
It needs the confidence about the language. It is a convention, an agreement within this world that we all just agreed to name the nameable world.
Peter Bichsel writes in a story about how someone is deprived of this convention and made their own nominations. "I call today from a chair, bed, table I call Top, Food Drive call, I call cheese tadpoles, etc.
He sits down on the bed on the ceiling to drive tadpoles." The language is somewhat arbitrary and is ... therefore not immutable for that.
Raghunnatha the Goswami spoke on "Vilapa Kusumanjali" of "mukha asvadan-vat" that it does feel like a dumb man who has experienced something wonderful, but is unable to convey the entire experience. He experiences his replacement in the eternal spiritual body with Srimati Radhika in the eternal world, but only fragments of it into transport in this world and then only in Bengali, a language in which the people of his environment every single word with a picture of their own experience had occupied.
A Franciscan mystic in Italy, Angela of Foligno (1248-1309), calls her own very precise descriptions of what she experienced in an exchange with God, blasphemies.
A classic product of the Western mystical tradition for the limited nature the language is the treatise "cloud of unknowing." An unknown English priest from the 14th century, possibly a Carthusian monk, has written this experience.
"When I say dark, I mean a darkness of the conscious knowledge that lies between you and God." (Chapter 4)
Shortly before his death was Thomas Aquinas, the greatest thinkers and theological concept thinkers of the Middle Ages, during a trade show a mystical experience that he staggered. "I kind is revealed, that what I have written all my life and taught as irrelevant appears.
The speech is shallow, insipid, banal, if she believes to have everything available to describe accurately and explain everything to prevail. This may perhaps the technical description, but not the fascination of love. At the border and not in Germany, the language grows. With God all the words are only a stammering, note, sees the one who was given the same experience or at least looking in the same direction.
The subject of God, what concerns us unconditionally (Paul Tillich), it is the mystical a priori, the sacred imperative. The effort to understand God is not paralyzed by the recognition of the limitations of language or impossible, but is only differentiated.
Any statement about God has a limiting effect and would be taking it away. Therefore made use of the mystical language of the via negativa, the negation of everything, at least to point out that the experience of God is fundamentally different nature. For it is the negation (Greek apophaseis) is true and the affirmation (kataphaseis) is inadequate. Apophatic and kathaphatische tradition - the true and complement the insufficiency, in reality, and remain dependent on each other. Thus reached one of the previous occupation of the word out - towards what would ultimately express the word. To see
saying their charge, they have received automatically through your own experiences, it needs the Allow of uncertainty. The Vedanta Sutra speaks of avacaniyata, the inability of words to grasp the truth. This has to be really accepted.
Allowing uncertainty
think in everyday consciousness in everyday world we know that sometimes we misinterpret something that we recognize but most of and understand.
Sat-Sang, communion with saints, allows us to diagnose the contrary, even if one believes in the spiritual life, to have understood, it is very likely just a misunderstanding again.
This misinterpretation and distortion happens because of the huge shadow that we carry with us, a shadow of past impressions. Without this Handicap would be any spiritual endeavor simplicity.
This thick filter of our own self-inflicted in the past created holy darkness again.
All understanding, every achievement becomes distorted and it is not even under their control, not to distort it.
But do what you can do is admit it to recognize this phenomenon, increase the awareness, thereby distorting the part of the subconscious is reduced.
Only in the light of perception, in constant attention comes the shadow of their own impressions gradually in each word ", involving precisely the lack of attention.
Only in the perfect consciousness and alertness is then excluded the misunderstanding. The Awakened only understand really. And until then, the capacity for knowledge is colored and opaque, the illusion of knowledge whatsoever or in part. In adopting and accepting of the ego is less because it has to admit that his understanding is all very relative simultaneously from a misunderstanding. All that would like to say the ego is not so secured. The ego will lose its security if it has to admit that all his assumptions are eventualities. It is permeable. In any case, one simple and innocent and the innocence of the meditation is possible.
If the resistors against the uncertainty of my perception and my understanding is resolved, one is open and sensitive to the possibilities that are beyond my current understanding. It will be less determined and fixed, because the knowledge is not yet definitive. The arrogant certainty dissolves, the blocks just in religion's own approach to reality.
If someone is in love with another person, it is extremely difficult to say: "There is a possibility that I love you. I love you maybe "But it is true, because in the current state can not be said. For how often to rotate these so-called affection in a very short time to hate .... Why the thin tip of the iceberg, trust our surface consciousness just completely? The next moment, the decision may look totally different, as are the vast area of the shadow or hidden all other information that will shape the actions of duress then.
a great Buddhist saint, Mahavira took advantage, even as enlightened soul, the word "maybe" "probably" in every answer he gave the questioner, which naturally relativized each statement.
For this reason, he did not have many students, for the conditioned soul wants certainty, even if it was not possible in her condition is. Thus, the desire for security can be heard all reinforce a concept, which made impossible the ability to experience, the achievement of understanding, of course.
People are already in a precarious existence, in an uncertain life. And from which will be a clear and absolute belief system.
says Krishna in the Bhagavad Gita is why the fact that you give up for the encounter with the eternal truth (Sanatan Dharma) all hope and let slip all assets must be behind (sarva Dharman parityaja).
Mahavira gave no concepts (this is an important approach in Buddhism remained). When someone asked him about God, he replied: "Maybe." But if you want to worship a God who is a "maybe", then would the prayer to him to a "maybe" be and the entire system of beliefs, his religion would be an idea of relativity. But in the confessional organized religions are "maybe" and "but" banned.
will in all confusion and confusion of everyday life of God unernsthafte viewfinder simply certainty and security. He does not want to deliver the eternal search for God turns him into one even brings in a lot of existential uncertainty, in which then decompose all previous accepted guidelines too.
And so may the source of faith still be so sacred and transcendental, but he seeks only a petty detention, a bourgeois faith will which he safety and security, confidence and calm, finally provides a justification for its buildup in life - a life saved as a guarantee for a good feeling.
He just wants a God who, protects his family and his wine cellar, and pray to him, if he is no longer white and if he is just bad been made - and refused to be shaken uproot him and.
Had he not the God that he would be easily lost and lonely. And that God is now to be his magic patch.
True saints do not give superficial and illusory comfort of courage, but destroy it. They give no comfort and well being, but a radical change, in which one loses oneself. Srila Sridhar Maharaja spoke repeatedly about "dying to live". We are afraid.
If we do not meet this fear is the whole of spirituality an escape from reality, one nesting in a new illusion - which is now see through but much more difficult, as it is turning a sacred cloak.
True spirituality is made readily from the vacuum of uncertainty, and it will be true to a viewfinder.
Man is ready even all previous knowledge to question, to be collapsing all the habitual thought processes. And it can collapse readily. You do not want false security, but truth, and for all hopes and expectations and demands are obsolete.
It takes a stand for the totality, otherwise you will simply continue to have only small insights.
Then you are ready for disclosure.
revelation
Ludwig Wittgenstein spoke of the language is out of this world and it is therefore impossible for her to describe transcendence. It is a completely different tool.
His objection must be taken seriously. From the standpoint of divine revelation but everything in this world origin and therefore divine meaning.
exists as language not only to communicate information, but primarily in response to the revelation (response-ability). The language has divine origin and was originally meant to glorify God (Srimad Bhagavatam 6:16:32). For this reason, the Vedanta Sutra says that in fact every single word is not thought practical to obtain is not about things in the world.
Each word is called God and worship. Therefore, it is sacred. In the beginning was the Word.
"The imperfection would not be incomplete if it does not require help from outside. The Perfect would not be complete unless he would be able to inform themselves. Thus, the instruction that leads to perfection or absolute truth is necessarily an effect of the Absolute itself. We are in our very nature fitted according to receive the grace of God. "Srila Sridhara Maharaja
guru and his grace" (Introduction)
Holy texts are valid in all spiritual traditions as a revelation. The action of God must not be integrated into the old habit structure of the mind. So they fell to empty concept knowledge. It is alive and active in the reflection in the interior, in prayer and contemplation, and in the presence of saints, these notes in their way of life embodied.
The lovers understand the slightest hint of her lover. Penetrates through divine revelation of God through the chaos of occupied words from our past impressions.
"While your mind seems to burn with love, he lets you glimpse something of the ineffable mystery of God's existence. ("Cloud of unknowing" Chapter 26) If the
Unlimited Confined disclosed, it retains the property of Infinity. Sloka
prati prati akshar nana artha kaya (Caitanya caritamrta 24 318) "Each verse and each syllable from the disclosure document has innumerable many meanings."
fundamentalism would be as obvious to one track. The revelation in the Word (the Scriptures) requires the widening of one's own understanding, in order to be sensitive to what Krishna wants as an obvious really.
The story of the Good Samaritan from Luke 10 illuminated in a nice way, that the divine revelation must be broken and you can not just think of them in possession.
The priest and the Levite who pass by on the heavily wounded by robbers, are pious, God-fearing people. They "know" God and His law. You have God, the knower has the Known. You know what God they will in being and in action. They also know where God is found - in the Holy Scriptures and in the cult of the temple. God is for them mediated by the specified institutions. They have their God - and he can not find it on the road between Jerusalem and Jericho. What is wrong with this knowledge of God? Not the rituals in the temple, nor the Scriptures. But the knowledge of God that does not allow non-knowledge. Are you stuck in a certain understanding. The sacred has to expand further and in it there is never stagnant. This is the essential reaction according to the infinite.
can then through the words really shine through.
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