Where is God? The last time, I said that we cannot recognize God as an object by reason or feeling because we subject unite with God. But if so we cannot see God forever. So let's set three steps of grasping God to approach truth gradually.
The first step is to think that God is in Heaven. First we divide God from ourself to see God as a remote object. Besides, creating images of Buddha or Gods, we see them as Buddha or Gods. It is an interim means to recognize God as an object on the first step. Trying to create an object which cannot be an object, it is false and an "idol" in truth, which Islam strictly denies. But it is difficult to realize the truth of subject=object unity, so taking images as means to go there, as grace to let us walk on the road of faith, for the truth, which love and mercy take form as images of Gods or Buddha, Amiyan will not deny them.
The second step is to think that God is in us. God inhabits our heart as love or mercy. God lives in self. It shows elevation to unity between God and self. God is no longer separate from self, for God is in self. God cannot separate self, beyond the relation between a subject and an object, one who recognizes and one who is recognized. This is the spiritual grasp of subject=object unity from the point of self view.
The farther advance is to think that we are in God. It's the third step. In the second step we can see the unity between God and self, but unclear about the relations between self and other, God and other, among God and self and other. If we think that you are in God, and that we are also in God, it leads that other is in God, unseparate relation between God and other, if self unites with God and other unites God too, it must be that self and other become one, we are one in God. The grasp that we are in God is the reverse of the grasp that God is in ourself, both mean the unity between subject and object, but the former grasp let us understand better the relation between God and other, self and other and God and self and other. God also inhabits other and other also inhabits God, and that's all the same to self. Thus one sees God in other, and one sees oneself in other. One takes other's pleasure as one's own and other's pain as one's own, it means nothing but love and mercy and thus we become one in love and mercy. To be one in God is to be one by love and to be one in Buddha is to be one by mercy. It is led by the spiritual grasp that we all live in God, live in Buddha, that the whole universe inhabits in God'womb, that everything unites with God and is a sign of God.
Sri Ramakrishna tells three steps for grasping God, "God is in Heaven", " God is in one's heart", "everything is in a sign of God." Based on it, this time I think in Amiyan'way.
The first step is to think that God is in Heaven. First we divide God from ourself to see God as a remote object. Besides, creating images of Buddha or Gods, we see them as Buddha or Gods. It is an interim means to recognize God as an object on the first step. Trying to create an object which cannot be an object, it is false and an "idol" in truth, which Islam strictly denies. But it is difficult to realize the truth of subject=object unity, so taking images as means to go there, as grace to let us walk on the road of faith, for the truth, which love and mercy take form as images of Gods or Buddha, Amiyan will not deny them.
The second step is to think that God is in us. God inhabits our heart as love or mercy. God lives in self. It shows elevation to unity between God and self. God is no longer separate from self, for God is in self. God cannot separate self, beyond the relation between a subject and an object, one who recognizes and one who is recognized. This is the spiritual grasp of subject=object unity from the point of self view.
The farther advance is to think that we are in God. It's the third step. In the second step we can see the unity between God and self, but unclear about the relations between self and other, God and other, among God and self and other. If we think that you are in God, and that we are also in God, it leads that other is in God, unseparate relation between God and other, if self unites with God and other unites God too, it must be that self and other become one, we are one in God. The grasp that we are in God is the reverse of the grasp that God is in ourself, both mean the unity between subject and object, but the former grasp let us understand better the relation between God and other, self and other and God and self and other. God also inhabits other and other also inhabits God, and that's all the same to self. Thus one sees God in other, and one sees oneself in other. One takes other's pleasure as one's own and other's pain as one's own, it means nothing but love and mercy and thus we become one in love and mercy. To be one in God is to be one by love and to be one in Buddha is to be one by mercy. It is led by the spiritual grasp that we all live in God, live in Buddha, that the whole universe inhabits in God'womb, that everything unites with God and is a sign of God.
Sri Ramakrishna tells three steps for grasping God, "God is in Heaven", " God is in one's heart", "everything is in a sign of God." Based on it, this time I think in Amiyan'way.
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