Shivpreet Singh
Shivpreet Singh
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I touch God in my song


I touch God in my song
as the hill touches the far-away sea
with its waterfall.

The butterfly counts not months but moments,
and has time enough.

Let my love, like sunlight, surround you
and yet give you illumined freedom.

Love remains a secret even when spoken,
for only a lover truly knows that he is loved.

Emancipation from the bondage of the soil
is no freedom for thee.

In love I pay my endless debt to thee
for what thou art.

- Rabindranath Tagore

/ Photo by smerfeo /

Tagore and Karma Yoga: Focusing on Moments


…only a lover truly knows that he is loved.

In this poem’s few short lines, Rabindranath Tagore marries the bhakti path of utter love for God with the heart of karma yoga’s union through service and action.

In traditional Indian metaphysics, the goal is usually understood to be enlightenment and freedom from the karmic tug that traps us in the cycle of earthly embodiment, “emancipation from the bondage of the soil.” But here Tagore challenges the otherworldliness that often engenders.

Even the spiritual idea of liberation can become a selfish goal. For one utterly in love with God, the paying of that “debt” is simply a labor of love. Every effort, every experience, even suffering, is simply an expression of one’s love for God. That is enough right there for the true lover of God. Rather than seeking escape from “the soil,” the world is seen as a panorama that offers endless opportunities to worship and experience the Divine.

This is the great vision of karma yoga.

It is also the attitude that finally allows us to be at rest on our spiritual journey, rather than live as a convict on the run. What some see as the prison yard, becomes instead an exercise yard… or a playground! It is a courageous way of acknowledging that freedom is not escape, it is deep presence.

And we find that we live not in fleeting time, but in the ever expanding present moment.

The butterfly counts not months but moments,
and has time enough.

Rabindranath Tagore

Background on Rabindranath Tagore


Rabindranath Tagore (sometimes rendered in a more modern transliteration as Thakur or Thakura) was one of the great writers of the early 20th century.

Rabindranath Tagore was born to a wealthy Brahmin family in Calcutta (Kolkata) in West Bengal during the British occupation of India.

His mother died when “Rabi” was a young child and his father’s responsibilities often required travel, leaving Rabindranath to be raised by elder siblings and family servants. His family was central to regional political, intellectual, and artistic social circles, however, ensuring that the young Tagore was exposed to great art and learning from an early age.

Tagore began composing poetry by the age of six and showed such a natural gift that he, at the age of sixteen, published a set of poems under a pseudonym that was mistakenly received by critics as a long-lost masterpiece. Only later was it revealed that the author was the adolescent Tagore.

As an older teenager, Tagore was sent to study in England, but soon left school to more actively feed his wide-ranging interests through self-study.

At the beginning of the 20th century, Tagore established an ashram as a place for learning, teaching, and agricultural experimentation.

Tagore was a strong advocate for Indian nationalism in opposition to British imperial rule, while criticizing the most violent expressions of revolution.

During his lifetime, Tagore traveled extensively, meeting the world’s great writers, scientists, political leaders, and social reformers.

Rabindranath Tagore was also an accomplished painter, as well as a musician and prolific composer, with more than 2,000 songs to his credit.

Tagore’s poetry draws from the rich devotional poetic traditions of India, but rendered in a highly fluid, contemporary style. His impact on world poetry and literature is immense, especially writing that explores the modern mind through the mystic’s lens. Countless literary figures of the 20th century cite Tagore as an important influence and source of inspiration. Although his library of poetry is extensive, his most widely read and loved collection is The Gitanjali.

In 1913, he became the first non-European to with the Nobel Prize in Literature.

More on this poem and Rabindranath Tagore from Poetry Chaikhana

Observations on Friendship and God ...

1. Emily Dickinson mentions the preference of the divine over friend, because "God remembers the longest" ... he is even preferred over the friend to whom your death matters ("is potential").  

Death is potential to that Man
Who dies — and to his friend —
Beyond that — unconspicuous
To Anyone but God —

Of these Two — God remembers
The longest — for the friend —
Is integral — and therefore [Is] subsequent
Itself dissolved — of God —

More: http://bloggingdickinson.blogspot.com/2019/01/death-is-potential-to-that-man.html

2. Gurbani

Ja Ka Meet Saajan Hai Sameeya
Tis Jan Ko Kaho Ka Ki Kameeya

For the one who befriends 
the one who intertwines everything
Say, what else would that person need?

3. From the book "Wild"

A 44 year old woman who had cancer had the following complaints: "I never got to be in the driver's seat of my own life. I always did what someone else wanted me to do. I always been someone's daughter, or mother, or wife; I've never just been me."

4. Material Friends vs. Spiritual Friends

There are friends 
who want you to be their friends 
Then there are friends who want you to be yourself

See Friendship Perspectives
***

The difference between the people of the world and "God" is that the people of the world are all selfish. They want you to be the perfect friend, the perfect sibling, or parent or child.  Where as God didn't make you just a friend, or sibling, a child or a parent. He made you, you! God wants you to be yourself whereas everyone else wants you to be someone else. Therefore God is the best friend. He wishes you to be the authentic you! He wants you to be Saibhang like himself. Self-sufficient.





Nothing Is Far
- Robert Francis

Though I have never caught the word
Of God from any calling bird,
I hear all that the ancients heard.

Though I have seen no deity
Enter or leave a twilit tree,
I see all that the seers see.

A common stone can still reveal
Something not stone, not seen, yet real.
What may a common stone conceal?

Nothing is far that once was near.
Nothing is hid that once was clear.
Nothing was God that is not here.

Here is the bird, the tree, the stone.
Here in the sun I sit alone
Between the known and the unknown.


I read a poem from Grant Colfax Tullar and I started thinking of how the divine is a weaver.  Let me share some ideas and then I'll shares poems I read around the weaving topic. 

When I think of the Holy at work, I see a loom. Threads cross threads—some bright as festival silk, some dark as monsoon—while we stand beneath the frame, staring at knots and loose ends, unable to read the pattern from the underside. Yet the upper side is held by an unseen Hand, where even the shadowed strands belong to the design. 

A century ago the American hymn writer Grant Colfax Tullar (later popularized by Corrie ten Boom) put it plainly: the dark is as needful as the gold. Emily Dickinson, peering closer, watched a spider spin “continents of light” in an hour—only to have a broom erase the borders. Our work is that fragile; the Weaver’s is not.

Kabir—fifteenth-century poet-saint and literal weaver of Kashi—made this craft a way of seeing. The body is a cloth, finely woven; breath is the shuttle; day and night are warp and weft; the Guru is the beam that keeps the threads true. What we choose to dye the fibers with—ego’s quick colors or the slow, fast dye of the Name—decides whether the fabric runs in the first rain. The knots we tighten become our tangles; the knots we surrender become texture. 

To live by Kabir’s loom is to keep the shuttle moving through grief and gladness alike, trusting that nothing is wasted. One day the loom will fall silent and the cloth will be lifted. May it return to the Giver bright, simple, and whole.


“The Weaver” (Also known as the The Tapestry Poem) by Grant Colfax Tullar (not Corrie ten Boom as often misquoted)

My life is but a weaving
Between my God and me.
I cannot choose the colors
He weaveth steadily.

Oft’ times He weaveth sorrow;
And I in foolish pride
Forget He sees the upper
And I the underside.

Not ’til the loom is silent
And the shuttles cease to fly
Will God unroll the canvas
And reveal the reason why.

The dark threads are as needful
In the weaver’s skillful hand
As the threads of gold and silver
In the pattern He has planned

He knows, He loves, He cares;
Nothing this truth can dim.
He gives the very best to those
Who leave the choice to Him.



The Master Weaver
- Unknown

Our lives are but fine weavings,
that God and we prepare,
each life becomes a fabric planned,
and fashioned in his care . . .

We may not always see,
just how the weavings intertwine,
but we must trust the Master’s hand,
and follow His design.

For He can view the pattern,
upon the upper side,
while we must look from underneath,
and trust in Him to guide.

Sometimes a strand of sorrow,
is added to His plan,
and though it’s difficult for us,
we still must understand.

That it’s He who flies the shuttle,
it’s He who knows what’s best,
so we must weave in patience,
and leave to Him the rest . . .

Not till the loom is silent,
and the shuttles cease to fly,
shall God unroll the canvas,
and explain the reason why.

The dark threads are as needed,
in the Weaver’s skillful hand,
as the threads of gold and silver,
in the pattern He has planned



Poem by Emily Dickinson

The Spider holds a Silver Ball
The spider holds a Silver Ball
In unperceived Hands—
And dancing softly to Himself
His Yarn of Pearl—unwinds—

He plies from Nought to Nought—
In unsubstantial Trade—
Supplants our Tapestries with His—
In half the period—

An Hour to rear supreme
His Continents of Light—
Then dangle from the Housewife's Broom—
His Boundaries—forgot—

 
Hiranyakashipu, on the lap, being killed by Narasimha

Prahlad is mentioned in Gurbani. For instance there is a reference to Prahlaad in Ab Rakho Daas Bhaat Ki Laaj. There is also a reference to Prahlaad (along with Dhruv) in Bhagat Kabir's shabad, Deen Dayaal Bharose Tere. 




The story of Prahlad is about Holi, a festival celebrated in northern India. When I was a little boy in Delhi, I played Holi. It happens in March, welcoming spring. Holi is colorful and fun, with dancing, singing, and throwing colorful powders and water. It's linked to a story from the Bhagavat Purana about Holika and Prahlad.

The Story of Holika and Prahlad


In the Bhagavat Purana, there was a king named Hiranyakashipu. He wanted to be immortal, like many demons. So, he did a lot of prayers and got a special gift from Brahma, the creator in Hindu beliefs. The gift made him think he was safe from death. He thought he couldn't be killed by any human or animal, inside or outside, during the day or night, with weapons or without, on land or in water or air.

Hiranyakashipu became very proud and made everyone worship him as a god. He hurt and killed anyone who didn't obey. But his son, Prahlad, didn't agree and kept worshipping Vishnu.

Hiranyakashipu got angrier and tried to kill Prahlad many times. Once, he asked his sister Holika for help. She had a magic cloak that protected her from fire. So, she sat in a fire with Prahlad on her lap, tricking him. But Holika didn't know her magic only worked when she was alone in the fire. Prahlad kept saying Vishnu's name, and he came out fine, blessed by Vishnu.

Vishnu turned into Narasimha, part human and part lion, during twilight (neither day nor night). He put Hiranyakashipu on a doorstep (not really inside or outside), on his lap (not land, water, or air), and used his lion claws (not a weapon) to kill him. The special powers Hiranyakashipu got from his gift didn't work anymore.

Good eventually won over evil, and Prahlad and the people were free from Hiranyakashipu's fear.


Do Buddhists Believe in God? -- by Kusala Bhikshu
(A talk given at a high school in Los Angeles.)

Photo - Bob Heide


Why is it... The Buddha never talked about the One God of the desert, the Judeo-Christian God? Does this mean that all Buddhists are atheists and don’t believe in God? Did the Buddha believe in God?

These are some of the questions I would like to try and answer today.

The Buddha was born 500 years before Christ, in what is now Nepal. His dad was a king, his mom was a queen, and his dad wanted him to take over the family business (the kingdom) when he got older.

The kind of world the Buddha was born into was magical. Everything seemed to be alive. The trees, mountains, lakes, and sky were living and breathing with a variety of gods in charge. If you needed rain you asked one god, if you needed it to stop raining you asked another. The priests of India did all the religious work, and got paid for it.

In India at the time of the Buddha you became a priest if you were born into the right family, and not because of the school you went to, or the grades you got. 

There were other kinds of religious people as well.

Mendicants were men who left their family, friends, and jobs to find the answers to life. They did not live in homes or apartments, but lived under trees and in caves, and would practice meditation all day long. They wanted to really be uncomfortable, so they could understand what suffering was all about.

Many kinds of meditation were practiced by these mendicants. In Tranquility Meditation for instance, you think about just one thing, like looking at a candle or saying a word over and over. When the mind becomes focused in oneness, you experience a great peacefulness.

Even if the mendicants were sitting in the rain on a cold day, they were still content. They found in their meditation practice the essence of happiness.

Renunciation is when you give up all the things that make your life pleasant. Sometimes the people with money and power in India would buy a lot of stuff to make themselves happy and their lives more comfortable, thinking that happiness and comfort depended on what they owned.

When the mendicants could see their own suffering clearly, after many years of renunciation, they understood that happiness was not dependent on the things they owned, but the kind of life they lived. 

Even all the gods in India could not end the suffering of one human being.

At the age of 29, the Buddha stopped praying to the gods to end his suffering and the suffering of others. He left his family and friends, went to the edge of the forest, took off all his clothes and jewelry, covered his naked body with rags of cloth, cut off his hair and started to meditate.

He became a mendicant, and It took him six years of hard work and much suffering, but in the end he was able to stop his suffering forever (Nirvana) and help others stop their suffering as well.

Did the Buddha believe in God, the One God of the desert, the God of the Christians, Jews and Muslims?

Well... No... He didn't... Monotheism (only one God) was a foreign concept to the Buddha, his world was filled with many gods. The creator god Brahma being the most important one.

At the time of the Buddha, the only people practicing the religion of the One God of the desert, were the Jews. Remember, it was still 500 years before Christ came into the world.

The Buddha never left India. The Buddha walked from village to village... In his entire lifetime he never went any further than 200 miles from his birthplace.

The Buddha never met a Jew... And because of this, he never said anything about the One God of the desert.

There is also nothing in the teachings of the Buddha that suggest how to find God or worship the god's of India, although the Buddha himself was a theist (believed in gods), his teachings are non-theistic.

The Buddha was more concerned with the human condition: Birth, Sickness, Old age, and Death. The Buddhist path is about coming to a place of acceptance with these painful aspects of life, and not suffering through them.

Please be clear on this point... The Buddha is not thought of as a god in Buddhism and is not prayed to. He is looked up to and respected as a great teacher, in the same way we respect Abraham Lincoln as a great president.

He was a human being who found his perfection in Nirvana. Because of his Nirvana, the Buddha was perfectly moral, perfectly ethical, and ended his suffering forever.

Does that mean that every Buddhist in the world is an atheist?

No!!! I have met a lot of Buddhists who believe in God. I have met a lot of Buddhists who don’t believe in God... And a lot of Buddhists just don’t know.

All three points of view are OK if you’re Buddhist because the end of suffering is more important than God in Buddhism.

Sometimes a student will ask me how everything in this world got started... "If you don’t have God in Buddhism then who or what caused the universe?"

When the Buddha was asked how the world started, he kept silent. In the religion of Buddhism we don’t have a first cause, instead we have a never ending circle of birth and death. In this world and in all worlds, there are many beginnings and ends. The model of life used in Buddhism has no starting place... It just keeps going and going.

Now having said that... If you’re a Buddhist it’s OK to believe God was the first cause... It really doesn't go against the teachings of the Buddha, his focus was on suffering... It's also OK to believe science has the answer… Like the big bang theory, etc... Some Buddhist’s don’t even care how it all started, and that’s fine too. Knowing how the world started is not going to end your suffering, it’s just going to give you more stuff to think about.

I hope you can see that God is not what Buddhism is about... Suffering is... And if you want to believe in God, as some Buddhists do, I suppose it's OK. But, Buddhist's don't believe God can end suffering. Only the teaching's of the Buddha can help us end suffering through wisdom and the activity of compassion.

In his whole life and in all his teachings the Buddha never said anything about the One God of the desert.

A wise man once said:

1. I do not take it to be true;  2. I do not take it to be false;  3. I do not say you're wrong;
4. I do not not say you're right;  5. I do not say it is true or false;  6. It is both wrong and right, true and false at the same time.

Such is the dilemma of relative truth. It is just the finger pointing.


Because God in #Sikhism is the ultimate teacher (waheguru), this religion is fully compatible with #Atheism. Guru Nanak is quite revolutionary -- he created a all compatible religion.

The following is what John Smith wrote:

Dear Ali, please help us.

We were very impressed with your website and agreed that religion in general is no longer needed, we can all be humanistic and live in peace and harmony. We are in the process of making a website which will hopefully help to destroy the religious doctrines which divide humanity. We were doing great with knocking out Christianity, Judaism, Islam, Hinduism, Baha’i, even Buddhism but we have gotten very stuck with Sikhism. This religion is (to put it nicely) “a big pain in the ass” (Please pardon the language) We have only found one site which tries (very poorly) to argue that even this religion is not needed, but the argument is irrational and very unscientific unlike the very rational arguments you use.When we read the following from your website, we found what you said to be amazingly interesting:
“Doubt Everything Find Your Own Light.”

“Last Words Dear friend, if you look for meaning in life, don’t look for it in religions; don’t go from one cult to another or from one guru to the next. You can expend all your life or look for eternity and will find nothing but disappointment and disillusionment. Look instead in service to humanity. You will find “meaning” in your love for other human beings. You can experience God when you help someone who needs your help. The only truth that counts is the love that we have for each other. This is absolute and real. The rest is mirage, fancies of human imagination and fallacies of our own making.” By Ali Sina

Why is this interesting? Because we found this religion of Sikhism to be in agreement with you! This is why we have a problem. We tried to look at their holy text (Adi Granth) but didnt find the usual absurdities we found in the other religious books. In fact its refreshingly inspiring and very good!? Maybe you can have some better luck.

We tried to visit a couple of websites and got more of a shock. Did you know that they believed in Democracy, freedom of speech, choice, expression, freedom of religion, pluralism, human rights, equality between men and women, equality of all people regardless of race, religion, caste, creed, status etc. 300 years before the existance of the USA! Theirs is the only religion which says in their religious scriptures that women are equal in every respect to men. They even had women soldiers leading armies in to battle against “you know who” (The usual suspects – Muslims!) Their history is a proud one, they fought in both World Wars. Even Hitler praised them for their bravery and Aryan heritage! Dear Ali, this religion is hard for us to try and criticise but you are an expert and may find some faults overlooked by us. In their holy book, there is a round earth, water is made from chemical elements, there is even mention of the evoution process, big bang and life on other planets! This is pretty crazy and amazing stuff, who would have thought that these New York taxi drivers (There are lots of Sikh taxi drivers in NY) would have such an amzing faith? We read up some information of what Bertrand Russell had to say about Sikhism, this is the man who destroyed Christianity (same applies to Islam and Judaism) and exposed its absurdities, but even this great man got stuck when it came to Sikhism! In fact he gave up and said “that if some lucky men survive the onslaught of the third world war of atomic and hydrogen bombs, then the Sikh religion will be the only means of guiding them. Russell was asked that he was talking about the third world war, but isn’t this religion capable of guiding mankind before the third world war? In reply, Russell said, “Yes, it has the capability, but the Sikhs have not brought out in the broad daylight, the splendid doctrines of this religion which has come into existence for the benefit of the entire mankind. This is their greatest sin and the Sikhs cannot be freed of it.”

Please bear in mind that Bertrand Russell was a great philosopher and free thinker. We have been trying for weeks now to find a way to fairly and rationally criticize and find fault with this religion but have failed. We even found out that there are many people converting to this religion in the USA and Europe as well as Russia (Mostly well educated and affluent white people). We tried to find some of their literature and see what kind of claims they make, but unfortunatley they have no missionary material as they do not have missionsaries! People become Sikh by learning usually by chance or by coming in to contact with them. They are currently the 5th biggest religion in the world and growing quite fast in the west and Russia. Please help us as we are stuck, to give you an example of they are all about we found the following websites: http://www.hope.at/sikhism (This site is very easy to follow, check it out, they have a Womans section and a Martyrs section, it looks like that you are not the only one trying to expose the falseness of Islam, Sikhs scholars did it hundreds of years ago and got killed for it!) http://www.sikhs.org (This is the site that was on CNN when Sikhs in the USA were mistaken for Arabs and Middle Easterners and were attacked by mindless morons)

Please help us out, we cant make our website about religion being the cause of war and disharmony when we have this one and only religion which makes a hell of a lot of sense! lol (I thought Atheism had all the answers but were kind of stuck now.) We look forward to hearing from you, we respect your great views and want to promote them to everyone, thank you for your time, take care.

The university professor challenged his students with this question. Did God create everything that exists?
A student bravely replied yes, he did!"
"God created everything?" The professor asked.
"Yes, sir," the student replied.
The professor answered, "If God created everything, then God created evil since evil exists, and according to the principal that our works define who we are then God is evil."
The student became quiet before such an answer.

The professor was quite pleased with himself and boasted to the students that he had proven once more that the Christian faith was a myth.

Another student raised his hand and said, "Can I ask you a question professor?" "Of course", replied the professor. The student stood up and asked, "Professor, does cold exist?"

"What kind of question is this? Of course it exists. Have you never been cold?" The students snickered at the young man's question.

The young man replied, "In fact sir, cold does not exist. According to the laws of physics, what we consider cold is in reality the absence of heat. Everybody and every object is susceptible to study when it has or transmits energy, and heat is what makes a body or matter have or transmit energy. Absolute zero (- 460 degrees F) is the total absence of heat; all matter becomes inert and incapable of reaction at that temperature. Cold does not exist. We have created this word to describe how we feel if we have too little heat.

The student continued. "Professor, does darkness exist?"

The professor responded, "Of course it does".

The student replied, "Once again you are wrong sir, darkness does not exist either. Darkness is in reality the absence of light. Light we can study, but not darkness. In fact we can use Newton's prism to break white light into many colors and study the various wavelengths of each color. You cannot measure darkness. A simple ray of light can break into a world of darkness and illuminate it. How can you know how dark a certain space is? You measure the amount of light present. Isn't this correct? Darkness is a term used by man to describe what happens when there is no light present."

Finally the young man asked the professor. "Sir, does evil exist?"

Now uncertain, the professor responded, "Of course as I have already said. We see it every day. It is in the daily example of man's inhumanity to man. It is in the multitude of crime and violence everywhere in the world. "These manifestations are nothing else but evil."

To this the student replied, "Evil does not exist sir, or at least it does not exist unto itself. Evil is simply the absence of God. It is just like darkness and cold, a word that man has created to describe the absence of God. God did not create evil. Evil is not like faith, or love, that exist just as does light and heat. Evil is the result of what happens when man does not have God's love present in his heart. It's like the cold that comes when there is no heat or the darkness that comes when there is no light."

The professor sat down.

The young mans name --- Albert Einstein


This is the best perspective I have found on Bhagwad Gita's perspective on where God is found: 

"Sarva bhuta stham atmanam, Sarva bhutani catmani, Iksate yoga yuktatma, Sarvatra sama darsanah." ... (BG 6.29)

A true yogi sees Me in all beings and also sees every one in Me. The true yogi sees everything of the same.

Seeing is remembering, never forgetting ... it is singing every moment. Every moment sing of only one, the one who lives in all beings and the one who all beings live in. Similarly, "You are wherever I go," says Guru Nanak (Tu Sabni Thai Jithe Haun Jai). I paraphrase this as "Wherever I go is your anoe

A Secular Perspective on the Existence of God

- Essay by Shiv

Wherever I go
is your abode
- Guru Nanak

When contemplating the question of where God can be found, it is important to approach the topic from a secular perspective, devoid of religious assumptions. Throughout the entirety of recorded human history, there has been no verifiable evidence to substantiate the existence of gods beyond being constructs of the human mind.

Anthropologists and archaeologists suggest that the belief in gods originated during the cognitive revolution, which occurred over 100,000 years ago. At this pivotal point in human development, when language and self-awareness began to emerge, early humans sought to understand the world around them. They pondered the nature of celestial phenomena, the changing of seasons, the tides, and natural occurrences like thunder and lightning.

For these primitive humans, limited by their understanding of cause and effect, the most plausible explanation was the existence of invisible beings, known as spirits, who controlled these phenomena. This belief system, known as animism, can still be observed today among tribes secluded from modern society, such as those in the Amazon rainforest or the remote regions of Africa and Papua New Guinea.

The prevalence of religious belief across various cultures around the world can be attributed to the migration of people, who carried their beliefs with them as they journeyed far from their ancestral lands. As human settlements began to form during the agricultural revolution around 10,000 to 12,000 years ago, belief in spirits evolved into more complex religious systems. In these early settled communities, the belief in spirits became a potent tool for social control. Leaders who recognized the power of religious belief employed it to establish rules, asserting that disobedience would incur the wrath of the spirits or gods.

This hierarchical religious structure, with priests acting as intermediaries between gods and humans, grew in influence and wealth over time. The ancient Egyptians provide a prominent example of this form of governance. Even in modern societies, the separation of religious belief from government is a relatively recent development, with many Islamic societies still lacking such a division.

Returning to the original question, throughout the entire history of humanity's belief in gods, no concrete evidence has ever been presented to substantiate their existence. Many metaphysical and philosophical arguments have been put forth in an attempt to prove the existence of gods. However, these arguments often falter due to inherent assumptions or logical fallacies, even if disguised within complex reasoning.

Another compelling reason to question the existence of gods outside the realm of human imagination lies in the fact that the acts attributed to them would necessitate a violation of fundamental scientific laws that govern our existence. While some theists may argue that "a god can do anything," such claims lack substance and are merely attempts to justify beliefs. Scientific advancements have provided empirical evidence that rationally explains historical events traditionally attributed to acts of God.

Therefore, to reiterate, gods are to be found solely within the human mind, and even then, only in the minds of those who choose to believe in them or have been indoctrinated into such beliefs.


We all need one thing, that we call with different names: peace, love, happiness, some even call it God! I have found that peace, love, happiness or God are attained by singing oneness. That is why I say the purpose of life is to sing.

Depending on what I really wanted, I can sing songs of peace, songs of love, songs of happiness and songs of God. I have also found that singing such songs is not easy; and that is where angels step in.

Angels have perfected such songs. So to fulfill the purpose of life, which is to sing, O soul, you need to find angels that can sing such songs perfectly. So, this blog is about finding angels of peace, love, happiness and God!
In "Father -- I bring thee not myself," Emily Dickinson is deciding what to give to God: herself or her heart. It seems she started loving someone, the give away lines being "The heart I cherished in my own/Till mine". She has added her love to her and as a result, her heart is now larger and richer.  She decides that her heart would be the better gift for God: one filled with love. The question she is not sure about is if it is too large for God - blasphemously suggesting that her love has perhaps made her heart too large even for God. Reminds me of the very playful Mirza Ghalib. 



Father—I bring thee not myself—

Father—I bring thee not myself—
That were the little load—
I bring thee the imperial Heart
I had not strength to hold—

The heart I cherished in my own
Till mine—too heavy grew—
Yet—strangest—heavier—since it went—
Is it too large for you?

- Emily Dickinson

She wrote another version of this poem: 

Savior! I've no one else to tell—
And so I trouble thee.
I am the one forgot thee so—
Dost thou remember me?
Nor, for myself, I came so far—
That were the little load—
I brought thee the imperial Heart
I had not strength to hold—
The Heart I carried in my own—
Till mine too heavy grew—
Yet—strangest—heavier since it went—
Is it too large for you?


- Emily Dickinson
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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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