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Why God keeps silent to somebody even after intensive cry?

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antonyanil

New Member
Why God keeps silent to somebody even after intensive cry?
Ans. A diabetic patient cries before a doctor to get a sweet for eating. The doctor has infinite number of sweets and he does not worry at all for giving a sweet to the patient. You are crying before God, who is the divine father (creator of all the souls) to give some wealth or to solve some problem. If He helps you, there is not even a trace of any personal loss to Him. Neither His wealth nor His power is finite and nor His love to souls is limited. The only factor that guides Him is to see the future position after the help. If your eyes are to climb the roof of your head after the help, God will keep silent. After the help you will fall down even from your present level and then you will cry again before the same God to lift you up.

If the doctor gives you the sweet, the level of sugar may go up and the emergent treatment is also the responsibility of the same doctor. Hence the doctor will not give you the sweet. If the doctor is confident of your health, he may give the sweet. Sometimes the doctor gives the sweet and conducts the emergent treatment to show you the truth, if you are scolding the doctor to be unkind. The response of the doctor lies on his analysis of the situation and it is not the subject of the patient at all. You must have the faith in the doctor (God) that any response is for your good only and you must know that the patient is ignorant of his own real welfare.
 
I

Iconoclast

Well-Known Member
Site Supporter
Are you saying that God sometimes witholds something from a believer for the believers own good?
 
A

antonyanil

New Member
Iconoclast said:
Are you saying that God sometimes witholds something from a believer for the believers own good?
Click to expand...

Yes.

God will not mistake the pure soul asking for the basic needs of the life

When the child cries for the milk, the mother does not mistake the child for its desire for the milk because the love should be without desire. The same mother (if wise) will mistake her grown up daughter asking for her ornaments because ornaments are not the basic needs like the milk. The wise mother will say that she will give the ornaments after her death. But the same mother will not say that the milk in her breast will be given to the child after her death because the dead body cannot give the milk and moreover the child cannot wait for the milk for a long time. Similarly, God will not mistake the pure soul asking for the basic needs of the life especially when the soul is in the divine service.

For mother the cry of the child is needed because the mother is not always omniscient like God. But God is omniscient and knows the basic requirement of the devoted soul and will give the basic needs even without the cry. Yet, the mother experiences the love in giving the milk to a crying child. Similarly, the God experiences love when you cry for the basic needs to be granted by God. There is no necessity for cry in the case of God but after all the cry gives the experience of love. Moreover, the soul should not think that God would grant the basic needs like the salary given by the employer to his service. In the case of God, the service to God itself is the salary and there cannot be salary for taking the salary!

Nivrutti (Spiritual field) is quite opposite to Pravrutti (Materialistic field). When the soul is pure and deserves a favor, God desires the devotee to ask Him like an innocent child to enjoy the love. God takes pleasure in fulfilling the desire when the child asks for it. A crying child for milk is not equal to a crying prostitute to snatch away your property, since property is not a basic need. A fool does not distinguish the basic needs and property. A foolish mother will give away her ornaments to her daughter like the milk from her breast and will end in trouble because the son-in-law will force the daughter to kick out her mother since the ornaments were already received. When the devotee is in the service of the divine mission, to pray God for basic needs is not wrong because the basic needs are essential to maintain the body and family.

Such request is not the extra worldly desire and it is a part of the divine mission only. Jesus asked God to favor Him on several occasions but each favor was a part of the divine mission only. By begging the God for food, the inherent traces of ego induced through Advaita Philosophy will also disappear.


God also tastes the sweet love in such prayer.
 
Crabtownboy

Crabtownboy

Well-Known Member
Site Supporter
Dark Night of the Soul
by St. John of the Cross, written in the 16th century:

Upon a darkened night
The flame of love was burning in my breast
And by a lantern bright
I fled my house while all in quiet rest

Shrouded by the night
And by the secret stair I quickly fled
The veil concealed my eyes
While all within lay quiet as the dead.

(Chorus)

O, night thou was my guide!
O, night more loving than the rising sun!
O, night that joined the Lover to the beloved one!
Transforming each of them into the other.

Upon that misty night
In secrecy beyond such mortal sight
Without a guide or light
Than that which burned as deeply in my heart.

That fire 'twas led me on
And shone more bright than of the midday sun
To where He waited still
It was a place where no one else could come.

(Chorus)

Within my pounding heart
Which kept itself entirely for Him
He fell into His sleep
beneath the cedars all my love I gave.

From o'er the fortress walls
The wind would brush His hair against His brow
And with its smoother hand
caressed my every sense it would allow.

(Chorus)

I lost my self to Him
And laid my face upon my Lover's breast
And care and grief grew dim
As in the morning's mist became the light.
There they dimmed amongst the lilies fair.

He also wrote a treatise with the same title which you can read at: http://www.catholictreasury.info/books/dark_night/index.php.

The contents are:

CONTENTS

Introduction


Book One
1. Begins to discuss the imperfections of beginners.
2. Some of the imperfections of pride possessed by beginners.
3. Some imperfections of spiritual avarice commonly found in beginners.
4. The imperfections of lust, the third capital vice, usually found in beginners.
5. The imperfections of the capital vice of anger into which beginners fall.
6. The imperfections of spiritual gluttony.
7. The imperfections of spiritual envy and sloth.
8. The beginning of the exposition of this dark night. An explanation of verse 1 of the first stanza.
9. Signs for discerning whether a spiritual person is treading the path of this sensory night and purgation.
10. The conduct required of souls in this dark night.
11. Explains three verses of the stanza.
12. The benefits this night causes in the soul.
13. Other benefits of this night of the senses.
14. An explanation of the last verse of the first stanza.


Book Two
1. The beginning of the treatise on the dark night of the spirit. Explains when this night commences.
2. Other imperfections of these proficients.
3. An explanation for what is to follow.
4. The first stanza and its explanation.
5. Begins to explain how this dark contemplation is not only night for the soul but also affliction and torment.
6. Other kinds of affliction suffered in this night.
7. A continuation of the same subject; other afflictions and straits of the will.
8. Other afflictions that trouble the soul in this state.
9. Although this night darkens the spirit, it does so to give light.
10. Explains this purgation thoroughly by means of a comparison.
11. The beginning of an explanation of verse 2 of the first stanza. Tells how the fruit of these dark straits is a vehement passion of divine love.
12. The resemblance of this frightful night to purgatory. How the divine wisdom illumines those who suffer this night on earth by the same illumination with which it illumines and purges the angels in heaven.
13. Other delightful effects of this dark night of contemplation in the soul.
14. An explanation of the three last verses of the first stanza.
15. The second stanza and explanation.
16. An explanation of how the soul is secure when it walks in darkness.
17. An explanation of the secrecy of this dark contemplation.
18. An explanation of how this secret wisdom is also a ladder.
19. An explanation of the first five of the ten steps on the mystical ladder of divine love.
20. The remaining five steps of love.
21. An explanation of the term "disguised" and a description of the colors of the disguise the soul wears in this night.
22. An explanation of verse 3 of the second stanza.
23. An explanation of the fourth verse. Tells of the soul's wondrous hiding place during this night and how, though the devil enters other very high places, he is unable to gain entry to this one.
24. The concluding explanation of this second stanza.
25. A brief explanation of the third stanza.
Click to expand...
 
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