A Quote by Sivananda

The impersonal aspect [of God] (Nirakara, Nirguna) is called Brahman, or 'unknowable' by Herbert Spencer, 'will' by Schopenhauer, Absolute Noumenon by some 'substance' by Spinoza. The personal aspect (Sakara) of that Being is termed 'Ishvara' or Allah, Hari, Jehova, Father in Heaven, Buddha, Siva, etc. Just as vapour or steam is formless, so also God is formless in His unmanifested or transcendental state.
Different people call on [God] by different names: some as Allah, some as God, and others as Krishna, Siva, and Brahman. It is like the water in a lake. Some drink it at one place and call it 'jal', others at another place and call it 'pani', and still others at a third place and call it 'water'. The Hindus call it 'jal', the Christians 'water', and the Moslems 'pani'. But it is one and the same thing.
An 'impersonal God'-well and good. A subjective God of beauty, truth and goodness, inside our own heads-better still. A formless life-force surging through us, a vast power which we can tap-best of all. But God himself, alive, pulling at the other end of the cord, perhaps approaching at an infinite speed, the hunter, King, husband-that is quite another matter.
Every atheist is an idolater- unless he is worshipping the true God in his impersonal aspect. The majority of the pious are idolaters.
Ishvara is the highest manifestation of the Absolute Reality, or in other words, the highest possible reading of the Absolute by the human mind. Creation is eternal, and so also is Ishvara.
Meditation is a practice of detaching and then stopping ourselves from thinking; our thoughts are interruptions in the flow of awareness. Consciousness, in its highest aspect, is perfect and formless.
From the metaphysical point of view there is nothing that can touch the formless except the art of music which in itself is formless.
There is a thinking stuff from which all things are made, and which, in its original state, permeates, and fills the inter spaces of the universe. A thought in this substance, Produces the thing that is imaged by the thought. Man can form things in his thought, and by impressing his thought upon formless substance, can cause the thing he thinks about to be created.
He who is called Krishna is also Siva and the Primal Sakti...He again, who is called Jesus and Allah. Truth is one.
[T]he Father, the Son, and the Holy Ghost [are] three ... not in condition, but in degree; not in substance, but in form; not in power, but in aspect; yet of one substance, and of one condition, and of one power, inasmuch as He is one God, from whom these degrees and forms and aspects are reckoned, under the name of the Father, and of the Son, and of the Holy Ghost.
All of us with one voice call one God differently as Parmatma, Ishwara, Shiva, Vishnu, Rama, Allah, Khuda, Dada-Hormuzda, Jehova, God and an infinite variety of names.
Form and formless are intertwined in this world. The formless can only be expressed in form and form can only be thought with the formless.
No matter what God's power may be, the first aspect of God is never that of the absolute Master, the Almighty. It is that of the God who puts himself on our human level and limits himself.
When a man's intellect is constantly with God, his desire grows beyond all measure into an intense longing for God and his incensiveness is completely transformed into divine love. For by continual participation in the divine radiance his intellect becomes totally filled with light; and when it has reintegrated its passible aspect, it redirects this aspect towards God, filling it with an incomprehensible and intense longing for Him and with unceasing love, thus drawing it entirely away from worldly things to the divine.
Lord Shiva is seated deep in everyone’s heart. He is Nirguna (One who is without form or its attributes). He is Nirakaar (Has no shape or form), and He is the Para-Brahman (Supreme transcendental Consciousness) that is all pervading. Believe in this. This is Rudra Puja
I believe in Spinoza's God, who reveals Himself in the lawful harmony of the world, not in a God who concerns Himself with the fate and the doings of mankind... to Rabbi Herbert Goldstein (1929)
The man who has the sense of the body being himself cannot possibly worship God as formless; whatever worship he makes will be worship in form alone, not otherwise.
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