| Hari Har Singh 2004-10-21, 4:07 am |
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"gef" <gef@hotmail.com> schrieb im Newsbeitrag
news:d1Gdd.10044$_P6.422686@weber.videotron.net...
> Namaste,
>
> I guess you are sikh, I had an iteresting dream few night ago and I
> wanted to share it with you.
Hi gef,
no, I'm not a Sikh - sorry :-) But at the Forum at www.3ho-europe.org you
can find some.
> I was walking down the street and I saw some incense on a table. At
> first I wanted to take it but I realize it was for an altar. So I
> decided to place it back on the charcoal since it was not burning at
> this point. There was a lady and her son few meter from there and she
> was explaining to him that she was not able to burn the incensee. When
> they saw that I had put it bakc on the invited me to share some food
> with them. It was an altar to Guru Nanak. She served me food and I ate
> it, I stop myself and realize I didn't offer it to Guru Nanak and I put
> my hand in prayer. The mother told me it was allright because she needed
> to fill my bowl with wine (I think) and she served me the wine then.
>
> I talked to my yoga teacher and she hinted me that I shoud make an altar
> to Guru Nanak, wich I did and I will peform some offering soon. I would
> be interested to know more about your way, I would like to share some
> food with Guru Nanak but some advise would be great.
OK, as far as my understanding of Sikh Dharma is, that you share food with
Guru Nanak if you share it with other people. That's what the lady in your
dream did?
They call it "Langar" - public kitchen. Guru Nanak once himself gave the
advice that everyone who wants to meet him, first has to be served in the
public kitchen, regardles if it was a king, a brahman or a beggar - they
were all sitting together eating the same food.
There is no tradition in Sikh Dharma of offering a "God" food or so. Guru
Nanak himself is not seen as a God but as a teacher and holy person.
EK OMKAR SATNAM - ONE TRUE NAME
Guru Nanak, the enlightened mystic and founder of Sikhism, speaks in praise
of God not as a pundit, but as if inebriated. Nanak made his sadhana, his
practice, out of song. Nanak's words are the words of a poet, a bard and a
lover of beauty. Sharing His insight on the beauty of Nanak's words, Osho
says Nanak's poems are like uncut stones, not guided by any rule or
conditions or any effort to beautify his language. They are not changed and
arranged. They are just as Nanak uttered them. These are words that were
spoken and not written; therefore no account is kept of the rhythm or the
cadence or even the language.
Osho says, "His words aren't those of a scholar, but rather they express a
person completely steeped in the wine of love; therefore the repetitions.
They are words spoken in a state of ecstasy, just as you see a drunkard
going along the road repeating himself over and over and over again. Nanak
is completely inebriated with some profound intoxicant, so he also indulges
in repetition."
Bringing out the essence of Japuji, Osho says the Japuji are the very first
words uttered by Nanak after self-realization; therefore they hold a very
special place in the sayings of Nanak. The Japuji is the first gift from
Nanak to the world.
"To appear before God, to attain the beloved, are purely symbolic terms and
not to be taken literally. There is no God sitting somewhere on high before
whom you appear. But to speak of it, how else can it be expressed? When the
ego is eradicated, when you disappear, whatever is before your eyes, is God
himself. God is not a person -- God is an energy beyond form.
To stand before this formless energy means to see Him wherever you look,
whatever you see. When the eyes open, everything is He. It only requires
that you should cease to be and that your eyes be opened. Ego is like the
mote in your eye; the minute it is removed, God stands revealed before you.
And no sooner does God manifest, than you also become God, because there is
nothing besides Him.
Nanak returned, but the Nanak who returned was also God Himself. Then each
word uttered became so invaluable as to be beyond price, each word equal to
the words of the Vedas." Read more...
EK OMKAR SATNAM
HE IS ONE. HE IS OMKAR, THE SUPREME TRUTH.
HE IS THE CREATOR, BEYOND FEAR, BEYOND RANCOR.
HIS IS THE TIMELESS FORM.
NEVER BORN, SELF-CREATING.
HE IS ATTAINED BY THE GURU'S GRACE.
He is one: Ek Omkar Satnam.
In order to be visible to us, things must have many levels, many forms.
That's why whenever we see, we see multiplicity. At the seashore we see only
the waves, we never see the ocean. The fact is, however, only the ocean is,
the waves are only superficial.
But we can see only the superficial because we have only external eyes. To
see within requires internal eyes. As the eyes, so the sight. You cannot see
deeper than your eyes. With your external eyes you see the waves and think
you have seen the ocean. To know the ocean, you must leave the surface and
dive below. So in the story Nanak did not remain on the surface, but dived
deep into the river. Only then can you know.
Waves alone are not the ocean, and the ocean is much more than a mere
collection of waves. The basic fact is that the wave that is now, after a
moment no longer will be; nor did it exist a moment ago.
There was a Sufi fakir by the name of Junaid. His son, whom he loved dearly,
was killed suddenly in an accident. Junaid went and buried him. His wife was
astonished at his behavior. She expected him to go mad with grief at the
death of the son he loved so dearly. And here was Junaid acting as if
nothing had happened, as if the son had not died! When everyone had left,
his wife asked him, "Aren't you sad at all? I was so worried you would break
down, you loved him so much."
Junaid replied, "For a moment I was shocked but then I remembered that
before, when this son was not born, I already was and I was quite happy. Now
when the son is not, what is the reason for sorrow? I became as I was
before. In between, the son came and went. When I was not unhappy before his
birth, why should I be unhappy now to be without a son? What is the
difference? In between was only a dream that is no longer."
What was formed and then destroyed, is now no more than a dream. Everything
that comes and goes is a dream. Each wave is but a dream; the ocean is the
reality. The waves are many, the ocean only one, but we see it as so many
waves. Until we see the unity, the oneness of the ocean, we shall continue
wandering.
There is one reality, truth is only one: Ek Omkar Satnam. And, says Nanak,
the name of this one, is Omkar. All other names are given by man: Ram,
Krishna, Allah. These are all symbols, and all created by man. There is only
one name that is not given by man and that is Omkar, and Omkar means the
sound of Om..
Why Omkar? -- because when words are lost and the mind becomes void, when
the individual is immersed in the ocean, even then the strain of Omkar
remains audible within him. It is not a man-made tune but the melody of
existence. Omkar is the very being of existence; therefore Om has no
meaning. Om is not a word but a resonance that is unique, having no source,
no creation by anyone. It is the resonance of the being of existence. It is
like a waterfall: you sit beside a waterfall and you hear its song but the
sound is created by the water hitting against the rocks. Sit by a river and
listen to its sound; it is caused by the river striking against the banks.
We need to go deeper to understand things. Science tries to break down the
whole of existence. What it first discovered was energy in the form of
electricity, and then charged particles like the electron of which all of
existence is made. Electricity is only a form of energy. If we ask a
scientist what sound is made of, he will say that it is nothing but waves of
electricity, waves of energy. So energy is at the root of everything. The
sages say the same thing; they are in agreement with the scientists except
for a slight difference of language. Sages have come to know that all
existence is created out of sound, and sound is only an expression of
energy. Existence, sound, energy -- all are one.
The approach of science is to analyze and break things down, to reach the
conclusion. The sage's approach is absolutely different: through synthesis
they have discovered the indivisibility of the self.
The wind rises creating a murmur in the branches of the tree, a collision of
air against the leaves. When the musician plays a chord on an instrument,
the sound is produced by a blow. All sound is produced by an impact, and an
impact requires two -- the strings of the instrument and the fingers of the
musician. Two are necessary to form any sound.
But God's name is beyond all separateness. His name is the resonance that
remains when all dualities have faded and cease to exist. Within this
indivisible whole you come across this resonance. When a person reaches the
state of samadhi, Omkar resounds within him. He hears it resounding inside
him and all around him; all creation seems to be vibrating with it.
He is struck with wonder when it first happens knowing that he is not
creating the sound. He is doing nothing and yet this resonance is coming --
from where? Then he realizes that this sound is not created by any impact,
any friction; it is the anahat nad, the frictionless sound, the unstruck
sound.
Nanak says: Omkar alone is God's name. Nanak refers to name a great deal.
Whenever Nanak speaks of His name -- "His name is the path," or "He who
remembers his name attains" -- he is referring to Omkar, because Omkar is
the only name that is not given to Him by man, but is His very own. None of
the names given by man can carry you very far. If they do go some distance
towards Him, it is only because of some slight shadow of Omkar within them.
For instance the word ram. When Ram is repeated over and over it begins to
transport you a little, since the sound "m" in Ram is also the consonant in
Om. Now if you keep repeating it for a long time, you will suddenly discover
that the sound of Ram subtly changes into the resonance of Om, because as
the repetition begins to quieten the mind, Omkar intrudes and penetrates
Ram; Ram gradually fades and Om steps in. It is the experience of all the
wise men that no matter with what name they started their journey, at the
end it is always Om. As soon as you start to become quiet, Om steps in. Om
is always there waiting; it only requires your becoming tranquil.
Says Nanak: "Ek Omkar Satnam."
The word sat needs to be understood. In Sanskrit there are two words: "sat"
means beingness, existence, and satya means truth, validity. There is a
great difference between the two, though both contain the same original
root. Let us see the difference between them.
Satya is the quest of the philosopher. He seeks truth. What is the truth? It
lies in the rules whereby two plus two always equals four, and never five or
three. So satya is a mathematical formula, a man-made calculation, but it is
not sat. It is logical truth but not existential reality.
You dream in the night. Dreams exist. They are sat/reality, but not
satya/truth. Dreams are -- or else how would you see them? Their being is
there but you cannot say they are true, because in the morning you find they
have evaporated into nothingness. So there are happenings in life which are
true but not existential. Then there are other occurrences that are existent
but are not logically true. All mathematics is true but not existential; it
is satya but not sat. Dreams are; they are existential, but they are not
true.
God is both. He is sat as well as satya, existence as well as truth. Being
both, He can neither be fully attained through science, which probes truth,
nor through the arts, which explores existence. Both are incomplete in their
search, because they are directed only towards one half of Him.
The quest of religion is entirely different from all other quests. It
combines both sat and satya: it is in quest of that which is more authentic
and true than any mathematical formula. It is in quest of that which is more
existential, more empirical, than any poetic imagery. What religion seeks is
both. Looking from any one angle, you will fail; from both directions, then
only shall you attain.
So when Nanak says: "Ek Omkar Satnam," both sat and satya are contained in
his expression. The name of that supreme existence is as true as a
mathematical formula and as real as any work of art; it is as beautiful as a
dream and as correct as a scientific formula; it contains the emotions of
the heart, and the knowledge and experience of the mind.
Where the mind and the heart meet, religion begins. If the mind overpowers
the heart, science is born. If the heart overpowers the head, the realm of
art is entered: poetry, music, song, painting, sculpture. But if head and
heart are united, you enter into Omkar.
A religious person stands above the greatest scientist; he looks down on the
greatest artist, because his search contains the essentials of both. Science
and art are dualities; religion is the synthesis.
Osho - The True Name, Vol-1, # 1, The Singer
Source: http://www.oshoworld.com/Onlinemag/...m/mainstory.asp
More recently, Swami Ram Tirath Danda Sanyasi, a Sanskrit scholar, who
studied Hindu and other religious scriptures, wrote a book declaring Aad
Guru Granth Sahib as the superior most scripture and its contents as the
most superior religious philosophy.8 I find Sri Osho Rajnish's translation
of Japji more accurate than most of the translations done by Sikhs.
Source: http://www.sikhspectrum.com/082004/..._rejoinder.html
More sources: www.sikhnet.com
Sat Nam - Hari Har Singh
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