What is god like?
What is God like? Read why it is not worth believing in the Hindu and pantheistic (divinity of everything) conception of God
In the previous writings, we have been going through how the views of different religions differ from one another, concerning issues like will we be born back to this world again and again and what happens after we die. We have seen that the teachings of the New Testament and the Bible are noticeably different from the views of the Oriental religions, but also from the ones of the New Age movement.
But what do New Age or Hindu believers think about God? Does their view differ very much from the view that has prevailed in Western countries for centuries? We will consider these questions below.
THE Divinity of all. If we wish to briefly describe the Hindu definition of God, we would say that: God (Hindu: Brahman) is the same as the world. Hindus believe that everything is divine (pantheism) and that all things – plants, animals, nature, mankind – are part of one and the same divine essence.
This means that people are gods; cows, apes, snakes, and elephants are also gods and are worshipped as such. So to Hindus, God is everything that exists, and there is nothing that is not considered to be divine. The only thing that can prevent us from seeing our divine nature is maya, a delusion, under which most of us live.
Rabi Maharaj, a former Hindu guru and well-known yogi who started to meditate at the age of five, explained this view and told how he thought that "God was everything and everything was God". He summarized the belief that millions of Hindus still hold to be true today:
Snakes are gods to Hindus. I myself held a living, excellent macajuel snake in my room and worshipped it. In the same way, I also worshipped the ape god, the elephant god, and above all the cow god. To me God was everything and everything was God – except miserable non-caste people. My world was full of spirits, gods, and occult powers. Since my childhood, my goal was to give them everything that belonged to them. (1)
Rabi wrote that he also regarded himself as God – a logical conclusion if one believes everything is divine. He worshipped himself and took as his goal to teach the same self-worship to other Hindus. He did it so that people, after having realised this, could be freed from the never-ending circle of reincarnation:
I really sat before the mirror and worshipped myself. And why not? I was God. In the lovely and beautiful Bhagavad-Gita, Krishna had promised this divine information to everyone who practised yoga. This was nectar, which the thinkers drank. It was not a question of becoming God; it was simply noticing who I really was and who I had always been. When I walked on the streets, I felt that I was the master of the universe and that all my creatures bowed before me. (…)
My goal was to teach gifted Hindus the truth about their divinity and release them from their chains of ignorance. I would become a guru, because a guru is a teacher, and without his assistance Hindus will not have any hope to be freed from the wheel of reincarnation. (2)
Problems WITH pantheism. Pantheism – the doctrine of divinity of all – is common especially in Hinduism. It is actually the second cornerstone of Hinduism along with the idea of reincarnation, and that people have the goal of becoming free from the circle of reincarnation by understanding their own divinity and their connection with the Brahman. Understanding this is called experiencing “enlightenment”. In brief, these two issues, reincarnation and the doctrine of divinity of all, belong firmly together in Hinduism.
But several problems arise when considering this notion that all is divine. Let’s look at a few of them. Let’s consider the following:
- Why do we not remember the past?
- Pantheism does not explain the beginning of all
- It is untrue
- It nullifies the difference between good and bad
- It is in conflict with the law of karma
- Maya: what really is delusion?
Why do we not remember the past? The first problem we encounter when considering pantheism is similar to one presented by reincarnation: We do not remember our past experiences from existence in that other life-form. If all is one with Brahman – we, too, are one with Brahman – then each of us should remember all events that took place before we were in our present bodies. We should remember every event across the history of our existence. This should be no problem.
The problem is, why do we not remember events that happened before our current lives, if we really are one and exist eternally with Brahman? If we are all one with Brahman, and if he has always existed (or at least has existed from the beginning of creation), then each of us should remember these early periods of time very well. But is it not true that we do not have the vaguest memory of those times? The fact that we have no such memories should prove that our eternal connection with Brahman is not true. If it were true, we certainly would remember something about those times.
The following conversation refers to this same subject. What was true in Job's life is also true in our lives. He could say nothing about the Creation of the Earth because he did not exist at the time it took place. He was born and became aware long after the world was created; this clearly conflicts with pantheism:
- (Job 38:1-4) Then the LORD answered Job out of the whirlwind, and said,
2 Who is this that darkens counsel by words without knowledge?
3 Gird up now your loins like a man; for I will demand of you, and answer you me.
4 Where were you when I laid the foundations of the earth? declare, if you have understanding.
Pantheism does not explain the beginning of all. Another problem is the nature of existence before Creation, before there was any life on the Earth, because there should be a moment when Brahman (everything) came into being and became visible. None of these things can be everlasting; otherwise the energy reserves of the stars and the Sun would already have been consumed, which would in turn mean that all life on Earth should have ended a long time ago. Therefore, they must have appeared at some point in time because they exist now.
Rabi Maharaj refers to this problem of the beginning in his book Death of a Guru. He says that the pantheistic view is contradictory because the appearance of Brahman from nothing is difficult to explain and because it is also in conflict with the Hindu writings:
I had always clearly understood that God had always existed and that He had created all. However, the books of Veda taught that there had been a time when there was nothing and that Brahman had come from nothing. Gosine could not fit this together with a sentence of Krishna that is in the Gita: "That which is not can never become." This remained a mystery.
The view of non-existence in the beginning is supported also by other holy writings of the Hindus. This is how, for example, Rigveda explains the situation in the beginning when there was neither life nor extensive abodes of heaven. Similarly, another text states that the initial condition was non-being and invisible; and from this condition Brahman then created himself:
At that stage there was neither life nor lifelessness, no extensive spaces of air nor extensive abodes of heaven behind them. Were there waters, the bottomless depths of the oceans? Who knows, who can now declare from what stage creation followed: He, the cause of existence, whose eye supervises everything, he alone knows it, or perhaps not even he knows! (Rigveda).
Before the world was born, Brahman existed as a non-manifested non-being. From this invisible he let visible things flow forth. From himself he created himself. (Taittira-upanishad).
A good question to ask is, how can the fact that Brahman created himself from nothing be explained? The text above explains that in the beginning there was nothing, only emptiness; so what caused Brahman and the creation appear from this emptiness and how did he create himself?
In order for someone to cause his or her own existence, there must first be something. There must be something that brings about existence; so there must be a cause and a consequence. But something existing before its existence is simply impossible! It goes against the laws of logic because the existence and non-existence of something can never be simultaneously valid. It is impossible, just as if a book simultaneously existed and not existed. A man cannot be simultaneously asleep and awake, a bird cannot be simultaneously flying and standing on the ground.
You believers of this doctrine that conflicts with the beginning of the world should also consider the possibility that the known universe did not come about by itself, but that God created it – God, who is not one with the Creation, but apart from it. The following verses show that God exists separate from His Creation, and that He created it:
- (Gen 1:1) In the beginning God created the heaven and the earth.
- (Isa 66:1-2) Thus said the LORD, The heaven is my throne, and the earth is my footstool: where is the house that you build to me? and where is the place of my rest?
2 For all those things has my hand made, and all those things have been, said the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembles at my word.
- (Rev 14:7) Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
It is untrue. That pantheism is false is also shown by the fact that many people imagine themselves to be small gods (a natural deduction if one believes that everything is divine), but they are not able to create a star, a planet, or an object the size of the moon. This should not pose any problems if we are equal with God and have the same omnipotence. Why can we not do this? Should this not already prove that pantheism is false, since it so clearly conflicts with reality?
The following conversation illustrates the same point. Rabi Maharaj told readers about the difficulties he had in defending the pantheistic view that everything is a part of God. He was embarrassed by the awkward questions asked by boys and had to stay on the defensive. He described this problematic exchange in his book. It shows the false nature of pantheism:
“Is it true that Hindus believe everything is God?"
I nodded. I looked uneasily at the boys who represented different races and religions, who had come to pin me down. It soon became a regular habit, and other Hindu boys carefully avoided giving me any support. They actually seemed frightened or even ashamed.
"Do you mean that a fly is God, or an ant, or a dung beetle?" The small group around me started to laugh.
“You laugh, because you do not understand,” I proudly said. "You see only a delusion, but you don't see the One Real being – Brahman.”
"Are you God?" A Portuguese boy asked, unbelievingly.
I did not dare to hesitate or to withdraw – I would have looked even more ridiculous. "I am," I answered firmly, "and so are all Hindus. They must only come to see it."
"How can you come to see something that is not true?" He said scornfully. "You didn't create the world!" (3)
It nullifies the difference between good and bad. Another problem with the pantheistic view is that it nullifies the difference between good and bad. Since Brahman the all-inclusive divinity contains both good and bad, the difference is missing. This difference is deemed only an illusion; morals become relative because good and bad lose their opposite nature and become one.
This union of good and bad can be found in the writings of Hindu teachers. For example, Swami Vivekananda claims that good and bad are the same:
“Good and bad are one and the same" (4) and "also murder is God" (5)
Guru Bagwan Shree Rajneesh – while explaining the Bhagavad Gita, the holy book of the Hindus – also refers to the idea that our deeds are meaningless:
Kill, murder, completely conscious of the fact that nobody has been murdered and nobody has been killed. (6)
Where does it lead? The fact that there is no separation between good and bad leads us to ask where a view like this would lead if it were put into practise. Would it not lead to an increase in suffering? It would cause social anarchy and raise personal suffering because no difference between cruelty and kindness, or love and hate would be acknowledged. This notion of the oneness of all is not beneficial for anyone, since it only causes damage. Jesus taught followers about the reality of opposites:
- (John 10:10) The thief comes not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.
Those people who believe in this teaching should ask: Is it really correct? Where does it come from? If the idea would only hurt people if put into practice, is that not a strong sign that it comes from a bad source? Does it not point to the archenemy, since his activity does not produce anything positive?
It is worth your while to take into account the following words found in the Book of Isaiah, about the same matter. They clearly warn that we should not call evil good and good evil, exactly what we are led to do by Hinduism. Consider:
- (Isa 5:20) Woe to them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
It is in conflict with the law of karma. If we continue our study of this Brahman belief that good and bad are the same, then we see that it conflicts with another important tenet of Hinduism: the law of karma. The law of karma states that the bad deeds of people always follow them to their next lives, where they will be punished for those bad deeds. This is described in the book Kuolemaa ei ole (by Rauni-Leena Luukanen, p. 186):
An important teaching is: A man reaps what he has sown. We are responsible for everything we have done. (…) People do not generally understand the meaning of the law of Karma.
How can both karmic and Braham tenets be true? How can karmic law -- the consequences of which are avoided by doing good deeds – and the Brahman unity of good and bad both be valid?
If people aim to get in connection with Brahman by avoiding the consequences of the law of karma, how can they succeed? These two are opposites, or at least there is an apparent conflict between them. (It’s like a man trying to be both asleep and awake. He cannot succeed.) Will people not face irreconcilable conflicts if they try to fit these two together – the pantheist concept of god where good and bad are the same and the law of karma where they are opposites? How could they ever succeed?
Maya – what really is delusion? Another premise that has been connected to the pantheistic view is that we are under a delusion, maya, which prevents us from seeing our connection with Brahman. It has been said that only the delusion, maya, prevents us from seeing our real position and that we cannot trust our senses or our own observations; and because of this, many people try to get rid of this delusion so they will be freed from the circle of reincarnation.
A good question to ask is, how can one know what is or is not a delusion? If our senses delude us can we even trust this lesson that everything is a delusion and that only the tenets explained above are real? The possibility of making a mistake in this matter is more than likely because our senses may have already deceived us, at that point when we believed the lesson that all reality is a delusion. It is good to take that fact into consideration.
It is also reasonable to ask if all our observations are influenced by this delusion. How can we be sure that our enlightenment and our perception of this state of mind are not also a part of an illusion? Is our experience like that of mentally ill people who confuse delusion and reality?
This possibility is addressed by Rabi Maharaj in his book Death of a Guru. He brings out the possibility that perhaps the state of bliss, which he is trying to reach, is nothing but a delusion, because he cannot trust his own judgement and observations. This possibility is at least worth consideration, as well as the possibility that the pantheistic view is a ‘maya’ (a delusion or a lie) itself, although some may believe in it:
If senses were also a maya as the Vedas taught, how could I trust in any teachings? How could I even believe that everything is a ‘maya’ and only Brahman is real? How could I be sure that the bliss, which I tried to reach, was not a delusion, if I could not trust my observations or my deductions? In order to accept what my religion taught, I had to deny everything that my brain said. But what about other religions? If all was One, then they were all a part of the same whole. From this seemed to follow that god is confusion, because it is the Truest Reality. My thoughts were in disorder.
THE BIBLE'S Description of God differs greatly from the pantheistic view. Among the differences are at the very least: the God of the Bible is a personal God, He is the only God, He is eternal, He created all, and He is not one with His Creation. Consider the following Bible passages:
God is an eternal God, who has always existed:
- (Gen 21:33) And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.
- (Isa 40:28) Have you not known? have you not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, faints not, neither is weary? there is no searching of his understanding.
God has created all and is not one with His Creation:
- (Rev 4:11) You are worthy, O Lord, to receive glory and honor and power: for you have created all things, and for your pleasure they are and were created.
- (Rev 10:5-6) And the angel which I saw stand on the sea and on the earth lifted up his hand to heaven,
6 And swore by him that lives for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:
- (Mark 13:19 ) For in those days shall be affliction, such as was not from the beginning of the creation which God created to this time, neither shall be.
- (Acts 17:16 ,22-27,29-30) Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.
22 Then Paul stood in the middle of Mars’ hill, and said, You men of Athens, I perceive that in all things you are too superstitious.
23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore you ignorantly worship, him declare I to you.
24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwells not in temples made with hands;
25 Neither is worshipped with men’s hands, as though he needed any thing, seeing he gives to all life, and breath, and all things;
26 And has made of one blood all nations of men for to dwell on all the face of the earth, and has determined the times before appointed, and the bounds of their habitation;
27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
29 For as much then as we are the offspring of God, we ought not to think that the Godhead is like to gold, or silver, or stone, graven by are and man’s device.
30 And the times of this ignorance God winked at; but now commands all men every where to repent:
There is only one God:
- (1 Tim 1:17) Now to the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen.
- (Isa 45:21) Tell you, and bring them near; yes, let them take counsel together: who has declared this from ancient time? who has told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Savior; there is none beside me.
- (Isa 46:9) Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,
Other verses addressing the same subject:
- (Ex 20:2-3) I am the LORD your God, which have brought you out of the land of Egypt, out of the house of bondage.
3 You shall have no other gods before me.
- (Isa 14:13-14) For you have said in your heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also on the mount of the congregation, in the sides of the north:
14 I will ascend above the heights of the clouds; I will be like the most High.
- (Eze 28:2) Son of man, say to the prince of Tyrus, Thus said the Lord GOD; Because your heart is lifted up, and you have said, I am a God, I sit in the seat of God, in the middle of the seas; yet you are a man, and not God, though you set your heart as the heart of God
- (Rom 1:22-23,25) Professing themselves to be wise, they became fools,
23 And changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four footed beasts, and creeping things.
25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
- (Acts 12:21-24) And on a set day Herod, arrayed in royal apparel, sat on his throne, and made an oration to them.
22 And the people gave a shout, saying, It is the voice of a god, and not of a man.
23 And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
24 But the word of God grew and multiplied.
Trivial worship of false image of gods and false gods
- (Ps 115:3-8) But our God is in the heavens: he has done whatever he has pleased.
4 Their idols are silver and gold, the work of men's hands.
5 They have mouths, but they speak not: eyes have they, but they see not:
6 They have ears, but they hear not: noses have they, but they smell not:
7 They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.
8 They that make them are like to them; so is every one that trusts in them.
10 Who has formed a god, or molten a graven image that is profitable for nothing?
11 Behold, all his fellows shall be ashamed: and the workmen, they are of men: let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together.
12 The smith with the tongs both works in the coals, and fashions it with hammers, and works it with the strength of his arms: yes, he is hungry, and his strength fails: he drinks no water, and is faint.
13 The carpenter stretches out his rule; he marks it out with a line; he fits it with planes, and he marks it out with the compass, and makes it after the figure of a man, according to the beauty of a man; that it may remain in the house.
14 He hews him down cedars, and takes the cypress and the oak, which he strengthens for himself among the trees of the forest: he plants an ash, and the rain does nourish it.
15 Then shall it be for a man to burn: for he will take thereof, and warm himself; yes, he kindles it, and bakes bread; yes, he makes a god, and worships it; he makes it a graven image, and falls down thereto.
16 He burns part thereof in the fire; with part thereof he eats flesh; he roasts roast, and is satisfied: yes, he warms himself, and said, Aha, I am warm, I have seen the fire:
17 And the residue thereof he makes a god, even his graven image: he falls down to it, and worships it, and prays to it, and said, Deliver me; for you are my god.
18 They have not known nor understood: for he has shut their eyes, that they cannot see; and their hearts, that they cannot understand.
19 And none considers in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yes, also I have baked bread on the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?
20 He feeds on ashes: a deceived heart has turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?
4 They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not.
5 They are upright as the palm tree, but speak not: they
must needs be borne, because they cannot go. Be not afraid
of them; for they cannot do evil, neither also is it in them
to do good.
9 Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple is their clothing: they are all the work of cunning men.
10 But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.
11 Thus shall you say to them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.
12 He has made the earth by his power, he has established the world by his wisdom, and has stretched out the heavens by his discretion.
13 When he utters his voice, there is a multitude of waters in the heavens, and he causes the vapors to ascend from the ends of the earth; he makes lightning with rain, and brings forth the wind out of his treasures.
14 Every man is brutish in his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.
15 They are vanity, and the work of errors: in the time of
their visitation they shall perish.
- (Gal 5:19-21) Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
20 Idolatry, witchcraft, hatred, variance, jealousies, wrath, strife, seditions, heresies,
21 Contentions, murders, drunkenness, revelings, and
such like: of the which I tell you before, as I have also
told you in time past, that they which do such things shall
not inherit the kingdom of God.
15 For without are dogs, and sorcerers, and
fornicators, and murderers, and idolaters, and whoever loves
and makes a lie.
The Idea of One God. We should understand that the idea of pantheism and the idea that there are many gods are not part of the original legacy of the human race. Instead, these are distortions that have been caused by the fact that people stopped worshipping the one God and abandoned their original legacy.
By comparison, the worship of the one almighty God is a much older idea; it is our legacy, left to us by our earliest forefathers. This is not a Western idea; it is a concept that originates from the earliest history of the human race. In the book of Genesis we find an apt reference to this:
- (Gen 4:26) And to Seth, to him also there was born a son; and he called his name Enos: then began men to call on the name of the LORD.
We can find several pieces of evidence of the worship of one God in the history of peoples. One good example is that Wilhelm Schmid (1868–1954) compiled 4,500 pages of evidence on the monotheistic view of God among "primitive" tribes. At least 1,000 similar examples have been found since Schmid published his books.
This means that many primitive tribes have retained original information about the Sky God and the highest, true God as part of their tradition. In many cases, the more primitive the culture, the better this information has been retained. This is not a rare phenomenon: almost all peoples have had an idea of a single God but have rejected His worship and started to worship other gods instead. The general direction has been from one God to several gods.
There is another fact – a more powerful one and in our opinion also a more conclusive one – that proves that the current fetishism and polytheism are deteriorations of a more pure form of religion. Any form of fetishism or polytheism is based on monotheism. This is why monotheism (belief in one God) was not achieved by the human race after centuries of development. Instead, monotheism used to be the religion of all peoples. This is not a guess: it is a fact and the scientific truth. There is plenty of evidence in global history of the original religion becoming corrupted. It can be seen even in the major religions of the world that their original purity has been destroyed.
(...) The works of learned people and serious researchers include even more pieces of evidence proving that the ancient religions of Egypt, Assyria, Chaldea, Babylon, India, Persia and China, as well as the current oriental philosophies, all started out as a monotheistic religion but degraded to polytheism and in some cases fetishism. We have plenty of evidence about this by professional scientists, people who have studied ancient documents such as the cuneiforms of the Sumerian, Agade and other peoples, and the hieroglyphs of Egypt. (7)
Furthermore, many peoples living in the east who currently worship many gods -- such as the people of India, Thailand and Burma (in Burma the Karen, Kachin, Lahut, the Wa tribe and the tribe Kayan) -- have retained traditional stories about a single God, the Fall, the Flood and the mixing of languages. All these are contained in the Holy Bible. Similarly, in China the worship of Sang Thi, who is the Lord of the Heaven, was common for hundreds of years before the practice of Confucianism, Taoism or Buddhism. Sang Thi was the primary belief system:
The Chinese call Him Sang Thi – the Lord of Heaven.
Some researchers believe that Sang Thi may be linguistically related to the Hebrew word Shaddai – El Shaddai, the Almighty.
In Korea He is known as Hanamin – the Great.
The belief in Sang Thi/Hanamin existed for who knows how many centuries before the birth of Confucianism, Taoism and Buddhism. In fact, in the Encyclopedia of Religion and Ethics we learn that the first mention of religion in Chinese history states that Sang Thi is the sole object of religious activity. This reference has been dated to around 2,600 B.C. – almost 3,000 years prior to the rise of Confucianism or any other form of organised religion in China. (8)
Let's study a quote about beliefs in India. A significant thing in this quote is that it shows that the people of India also used to believe in a single God but slowly abandoned Him. They gradually drifted from monotheism to polytheism:
But old Veda books and Veda songs give us the decisive evidence. It is true that already in the earliest period of Veda there are references to many gods, such as the god of rain Indra, the god of wind Vayu, the god of storm Marut, the god of sun Surya, the goddess of dawn Ushas and the god of fire Agni. But these were regarded as different appearances of the one and only highest being.
Professor Max Muller describes phenomena of this early Veda religion with the following words: "The polytheism of Veda is preceded by monotheism; and even while praying to these countless gods, in the mist of godless statements there looms a memory of one, great, infinite God, like the blue sky behind wisps of cloud." During the early times of the Veda religion, Hinduism was religiously and morally uncorrupted. There was no system of caste or any ideas concerning reincarnation, image worshipping, legal child murders, burning of widows, devil worshipping, or any absurd philosophic meditation. Instead, there are several sublime points in the early Veda-songs; from many of them echoes a well-known tradition of creation, the Fall of Man and the Flood, which belong to the very first concepts of the mankind.
(...) This is what the Indo-Aryan original monotheistic belief was like. Polytheism and fetishism were not known at the time. If we were to study the road down from this original belief of God – like we can study the road that took centuries in India – we would have a book of several hundred pages on our hands. Many people in India now worship spirits and objects, even the Aryan Hindu. This is a result of the same kind of development that occurred in Egypt, among the Semitic tribes and other peoples: not upwards but downwards. (9)
1. Rabindranath R. Maharaj, Gurun kuolema (Death of a Guru), p. 21
2. Same, p. 59
3. Same, p. 81
4. Vivekananda in Swami Nikhilanda, (translation program), Viveekananda the yogas and other works (New York: Ramabrishna-Vivekananda Center, 1953) published., p. 530
6. Rajneesh, The Book of Secrets, part 1, p. 399. Rajneesh explains spiritual wisdom to Arjuna, warrior of Bhagavad Gita.
7. Arno C. Gaebelein: Kristillisyys vaiko uskonto?, p. 19,22
8. Don Richardson: Iankaikkisuus heidän sydämissään (Eternity in their Hearts), p. 78
9. Arno C. Gaebelein, Kristillisyys vaiko uskonto?, p. 26,27 / quote from History of Sanskrit Literature by Max Muller, p. 559
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