ONTOLOGICAL VISION

God is everything, God is everything. WithoutGod, there is nothing at all (sggs 485)____________________________________________
The Gurbani (Sri Guru Granth Sahib, SGGS) embodies the central theme of spiritual teachings — the Oneness of existence. Seeing nothing as apart from one's own Self. In other words, looking upon others as part of one's own Self is the Gurbani's Vision. So the Gurbani asks all the people to merge in their Self and thus attain the Transcendental experience of linking with the Divine Oneness. This ontological insight is the realization of the complete knowledge of one's essential Nature as undefiled Self or Pure Consciousness (Joti-Svaroop). Such spiritual experience is a one-to-one communion with God and hence even the fortunate ones who have this experience did not or do not generally speak about it. Accordingly, the Gurbani calls it "Goonge Kee Mathiyaaee" (mute's candy).God is everything, God is everything. Without God, there is nothing at all (sggs 485).
From this One Light, the entire universe welled up. So who is good, and who is bad? (sggs 1349).
O my mind, you are That — the true image of the Divine Light — know your Reality (sggs 441).
The One Unique Reality is seen everywhere, the Unstruck Celestial Music is heard everywhere, the One Creator is present in all creation; there is none else than He Himself everywhere (sggs 846).
Threefold ways are indicated to experience such equanimity of vision:
(1) remaining indifferent to the world;
(2) realizing Oneness of all beings; and
(3) gaining intellectual insight of the non-duality (i.e. absence of Doojaa Bhaav).Indifference is essentially same as detachment (Bairaag), Udaaseentaa or freedom from the bondage of the ephemeral world. As repeatedly indicated in the Gurbani, detachment from the worldliness is necessary to Spiritual Realization. Hence, the criteria that determines one's Spiritual growth is not one's education, caste, class, creed, skin-color, nationality, religion, gender, age, social status, physical appearance, titles, etc. One of the measuring rods of our Spiritual growth is our degree of detachment from the worldly objects. Our preoccupation, however, is always concerned with undue worldly pursuits and sensory pleasures. Unless dispassion for undue attachment to material pleasures and comforts is developed, one's dependence on them will impel him to more and more reactionary actions (causative Karma), and thereby fueling his desires and fears. Attachment clouds our sense of discrimination, reflection or inner inquiry. Detachment makes us introspective and discriminative (Viveka-Budhi), leading to virtuous and truthful conduct. The reflective mind enables us to discriminate between the eternal (permanent) and the ephemeral (impermanent). It helps us to know the difference between Sat and Asat (truth and falsehood or right and wrong). When there is total detachment from the mind (false ego-sense or Haume), there is no time and space (or the consciousness of plurality).The God-conscious being is always unattached, as the lotus in the water remains detached (sggs 272).
Amidst all, the soul is unattached (sggs 275).
One comes to see the Lord everywhere, when the soul becomes detached (sggs 1103).
Without developing detachment to mundane objects, one can not escape from worldliness or illusion -- Maya (sggs 329).
By becoming Spiritual beings (Gurmukhs) do good deeds and blossom forth within; balanced and detached in the Lord, they are in bliss (sggs 29).
The Udaasees abide in detachment (sggs 71).
Says Nanak, conquers ego, and remains forever detached (sggs 362).
Conquering the mind, one conquers the world, and then remains detached from corruption (sggs 1103).
In their own household and family, they are in Sahaj Samaadhi — Natural state of Being. O Nanak, those who are attuned to the Divine Name are truly detached from the world (sggs 1246).
Since my ten senses have become detached from passions, they have become obedient. Since then I have become an immaculate Yogi (sggs 208).
May I be a sacrifice unto those Gursikhs who, while living amidst Maya, remain indifferent to it (Vaar Bhai Gurdaas Jee, 12).
The Sikh of the Guru, being in the holy congregation, while living in joys remains indifferent to desires. (Vaar Bhai Gurdaas, 5).
Those who are attuned to the Divine Name, remain detached forever (sggs 230).
The Gurbani time and again talks about the Oneness — One God, One Pure Consciousness, One Truth or One Light that has become everything. This one Supreme Essence is the substratum (support or "Aadhaar") for all beings, places and things. It is this Infinite Essence, the Homogeneous Oneness, the highest plane of Pure Consciousness, which runs in and through everything. This One Eternal Reality is without-a-second — All-pervading Factor, Formless, unconditioned by time and space. That One Homogeneous Whole ("Saabat") is the Changeless in changing phenomena, like the one gold in ornaments, the one ocean in waves, the one clay in pots, the one thread in pearls, the one sun in rays, and the one moon in the pots filled with water.
One who becomes Gurmukh knows only the One. Serving the One, peace is obtained (sggs 113).
Roaming over the entire world, I have seen that the One Lord is the only Giver (sggs 510).
The One Lord alone is the Giver, pervading everywhere. There is no other at all (sggs 36).
You alone, O Lord, You alone (sggs 144).
God's servants meet with God and merge into That Oneness. God's servant and God are one and the same (sggs 447).
From Oneness, He has brought forth the countless multitudes. O Nanak, they will merge into the same One once again (sggs 131).
From Your Oneness, You become tens of thousands, and from tens of thousands, You become One (sggs 1202).
Those whose minds are imbued with the One Lord, forget to feel jealous of others. 1 They see none other than the Lord of the Universe. The Creator is the Doer, the Cause of causes. (sggs 189).
The Perfect One God pervades all (sggs 89).
I have wandered, searching in the ten directions - wherever I look, there I see God (sggs 298).
Recognize One Truth by erdaicating egoism — error (sggs 1277).
Whatever is seen, O God, is Your form (sggs724).
My Lord is One (sggs 350).
You are everywhere; all are Yours (sggs 998).
There is One Awareness among all Jeeva or beings (sggs 24).
As one thread holds hundreds and thousands of beads, He is woven into His creation (sggs 425).
The wind may raise up huge waves in the vast ocean, but they are just water in water (sggs 657).
Duality (Doojaa Bhaav) is the absence of the sense of Oneness of existence — forgetfulness (or ignorance) of the Ultimate Truth. The One Reality is the substratum of everything in the universe. We are this Pure Awareness (Joti-Svaroop). However, instead of striving to realize this Truth, when we try to give this Awareness various names and forms, the trouble arises! And that trouble is the movement of the mind (thoughts) manifesting in the notion of division, diversity, subject-object relationship, the feeling of two-ness or duality; which gives rise to the phenomenal world. Seen thusly, the very nature of the world is duality. It contains things and opposite of each thing such as joy and sorrow, love and hate, praise and insult, and so on. Thus, the mind conditioned by the perception of duality sees plurality, which, in turn, hides the Reality. By associating with the duality, one loses Divine Understanding. This loosening of the Divine Understanding gives rise to ignorance of the real Self so much talked about in the scriptures. Only when the duality imposed by the mind (limitations) is transcended is one able to experience the Bliss (Anand) of the unlimited Self, and realizes the inherent Oneness of all creation. After cessation of duality, only the Pure Consciousness remains. When established in such Pure Consciousness one will never again experience lust, anger, greed, attachment and self-conceit (also their numerous variations such as hatred, selfishness, jealousy, stubborn mindedness etc.). Such persons will only know Peace, Love and Happiness. While they continue to live in this world, with full control over their mind and body, they dedicate all their actions to God. When a person so works enlightenedly, his actions do not become binding on him. He is not affected by the pairs of opposites (likes and dislikes), for he is already in the Bliss of God realization. Living in this state of mind, he is a Jeevanmukta —
Without spiritual wisdom, the people worship ignorance. They thus grope in the darkness, in the love of duality (sggs 1412).
The mind is polluted by the love of duality (sggs 121).
The delusion of duality has deluded the mind (sggs 1342).
One is ruined by duality, his hunger is never satisfied (sggs 649).
O God, those who are in love with duality forget You (sggs 160).
Because of the love of duality, the world is polluted with the filth of egotism, and suffering in pain (sggs 39).
The duality of Maya dwells in the consciousness of the people of this material world (sggs 223).
The fool reads and reads, but holds tight to duality. He performs all sorts of rituals, but still suffers terrible pain (sggs 424).
Attached to duality, the foolish, blind and stupid people waste away and die. Like worms, they live in manure, and in it, they die over and over again. O Nanak, those who are attuned to the Naam are dyed in the color of truth; they take on the intuitive peace and poise of the Guru. The color of devotional worship does not fade away; they remain intuitively absorbed in the Reality (sggs 85).
The materialists may perform service, but his consciousness is attached to the love of duality. Through Maya, his attachment to children, spouse and relatives increases (sggs 1422).
When egotism and duality are eradicated, one merges in Intuitive Peace, or Sahaj Avasthaa (sggs 163).
When falsehood is vanished and duality is erased, one become completely filled with Truth (sggs 136).
Spiritual life (Gurmukh Lifestyle) is not the privilege of a chosen few because liberation from bondage is the birthright of every human being. But it is not feasible for all to take to the spiritual path by renouncing worldly life. Also, the Gurbani has repeatedly pointed out that it is not necessary to renounce the worldly life. The mind of man is the duality itself. So the practical difficulty that a spiritual aspirant faces is controlling the mind to dwell on God amidst the distractions of the world. This requires mind's constant dwelling in Satsang (saadh-Sangat) — God's Name (Simran or meditation), prayer, Kirtan, Kathaa (listening to the expositions highlighting God's glory), and so on. Spiritual practices are meant to temper the mind. Therefore, in the very outset of the SGGS, Baabaa Nanak emphasizes conquring one's mind (keeping it in check by becoming the Gurmukh, gaining mastery over it, annihilating it, making it pure or Truthful, etc.).If you conquer the mind, you conquer the material world (sggs 6).
One who kills this is a Sooraa — Spiritual Hero (sggs 238).
Subdue your desires, and struggle with your mind (sggs 1021).
O Nanak, by becomimg a Gurmukh, Spiritual Being, struggle with your own mind (sggs 1418).
The mind is awakened and enlightened in the Saadh-Sangat, the Holy Company (sggs 1298).
The mind is in the control of evil passions, evil intent, and duality (sggs 222).
The mind, deluded by doubt, buzzes around like a bumblebee (sggs ).
Deluded mind thinks of all sorts of corruption (sggs 222).
His mind is not pure, so what is the use of performing ritual cleansings? (sggs 905).