There is a profound aspect of God’s grace that transcends boundaries and speaks to the heart of our faith. In the New Testament, Jesus speaks of having other sheep that are not of this fold, and in the Book of Revelation, we see a vision of people from all nations and tongues standing before God. These scriptures open a doorway to understanding the inclusive and universal nature of God’s grace, a grace that extends beyond the confines of any single religious tradition.
In John 10:16, Jesus says, “I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.” This statement is profound and reveals Jesus’ mission to gather all of humanity into one fold under His loving care. Jesus’ reference to “other sheep” can be seen as an acknowledgment of God’s work among people outside the immediate community of His followers. It hints at a divine plan that includes all people, regardless of their religious or cultural backgrounds.
The Book of Revelation gives us a glimpse of the fulfillment of this divine plan. In Revelation 7:9-10, we read, “After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: ‘Salvation belongs to our God, who sits on the throne, and to the Lamb.’”
This vision portrays the ultimate unity of humanity in worship before God. It is a powerful image of inclusivity, showing that God’s grace and salvation are available to people from every corner of the earth. The multitude, too vast to number, signifies the universal reach of God’s love and mercy.
Divine grace is a concept that resonates across various religious and philosophical traditions. It is often described as an unmerited favor or benevolent influence bestowed by a higher power, aiding individuals in their spiritual journey. This talk explores the concept of divine grace as articulated by Sadhguru and compares it with similar notions in Christianity, Islam, Hinduism, Buddhism, Sikhism, and Daoism. By examining these perspectives, we can appreciate the universal quest for divine connection and the diverse ways it is understood and experienced.
Sadhguru’s Concept of Grace
According to Sadhguru, the universal power, often referred to as God, is a manifestation of pure grace. This grace is an inherent and omnipresent force that surrounds us all. The key question is not whether we are immersed in it, but rather whether we recognize and acknowledge its presence, allowing it to guide us and positively impact our lives and the lives of those around us.
Sadhguru emphasizes that our ability to recognize and tap into this grace is crucial. If we fail to do so, we risk corrupting it and, in turn, spreading that corruption to others. This corruption can manifest in various forms, such as fear, ignorance, and selfish desires, which can lead to suffering and stagnation in our personal and collective growth.
In essence, Sadhguru’s teachings suggest that our role is not to create or control this universal power but to become receptive to it, allowing its grace to flow through us and positively influence the world around us. This requires a deep sense of humility, openness, and willingness to let go of our ego and personal biases, creating space for the divine to operate in our lives.
Christianity
In Christianity, divine grace is a central concept that emphasizes God’s undeserved favor and mercy towards humanity. It is often described as the unmerited favor of God, which is received through faith in Jesus Christ. The Bible teaches that God’s grace is necessary for salvation, as humans are unable to earn salvation through their own efforts (Ephesians 2:8-9). The concept of grace is also associated with the idea of justification by faith, where individuals are declared righteous by God through faith in Jesus Christ (Romans 3:24).
1. Prevenient Grace: This is the grace that precedes human decision. It is the divine help that enables humans to respond to God’s call.
2. Common Grace: This refers to God’s general benevolence towards all humanity, sustaining societal order and human welfare.
Protestant Christianity
Protestant Christianity, particularly within the Reformed tradition, provides a distinct perspective on grace:
1. Grace Alone: Salvation is by grace alone, apart from human effort or merit. Divine grace is the sole cause of salvation, with no contribution from human works.
2. Justification by Faith: Justification is through faith alone (sola fide), not through works. This belief, articulated by Martin Luther, emphasizes that salvation is a gift received through faith in Jesus Christ.
3. Irresistible Grace: In Reformed theology, when God extends His grace, it is effective and cannot be resisted. This grace transforms the heart and will of the person, leading them inevitably to faith and salvation.
4. Total Depravity and Unmerited Favor: Human nature is thoroughly corrupted by sin, making divine grace completely unmerited. Humans can do nothing to earn God’s favor; it is given freely and sovereignly by God.
Islam
In Islam, the Arabic word rahmah is often translated in English as divine grace, although in Arabic it encompasses mercy, compassion, generosity, favor, and perhaps more. Rahmah extends and includes everyone and everything in the universe.
The Quran emphasizes God’s rahmah towards all beings, and Muslims believe that rahmah is necessary for salvation. The concept of rahmah is closely tied to the idea of tawhid, or the oneness of God. Muslims believe that rahmah is necessary for spiritual growth and salvation, and that it is received through faith and obedience to God’s commands.
1. Mercy and Forgiveness: Allah’s mercy and forgiveness are emphasized, with salvation dependent on both faith and good deeds.
2. Balance between Hope and Fear: Islam teaches a balance between hope for Allah’s mercy and fear of His judgment, similar to Sadhguru’s idea of recognizing the universal power and not corrupting it.
Hinduism
In Hinduism, divine grace is referred to as “kripa” or “prapatti,” which means mercy and compassion. The concept of grace is closely tied to the idea of devotion and surrender to God, and is seen as a means of achieving spiritual growth and salvation. Hinduism teaches that God’s grace is necessary for spiritual growth, and that it is received through devotion and surrender to God. The concept of grace is also associated with the idea of karma, or the law of cause and effect, and is seen as a means of overcoming the effects of karma.
1. Devotion and Surrender: Grace is received through devotion and surrender to God.
2. Overcoming Karma: Grace is seen as a means of overcoming the effects of karma.
Buddhism
In Buddhism, divine grace is referred to as “karuna” or “maitri,” which means compassion and loving-kindness. The concept of grace is closely tied to the idea of compassion and loving-kindness, and is seen as a means of achieving spiritual growth and enlightenment. Buddhism teaches that divine grace is necessary for spiritual growth, and that it is received through compassion and loving-kindness towards all beings. The concept of grace is also associated with the idea of karma, or the law of cause and effect, and is seen as a means of overcoming the effects of karma.
1. Mindfulness and Enlightenment: Emphasizes mindfulness and the pursuit of enlightenment, similar to recognizing and aligning with the universal power.
2. Compassion and Loving-Kindness: Grace is received through compassion and loving-kindness towards all beings.
Sikhism
In Sikhism, divine grace is referred to as “nadar” or “kirpa,” which means mercy and compassion. The concept of grace is closely tied to the idea of devotion and surrender to God, and is seen as a means of achieving spiritual growth and salvation. Sikhism teaches that God’s grace is necessary for spiritual growth, and that it is received through devotion and surrender to God. The concept of grace is also associated with the idea of karma, or the law of cause and effect, and is seen as a means of overcoming the effects of karma.
1. Devotion and Surrender: Grace is received through devotion and surrender to God.
2. Overcoming Karma: Grace is seen as a means of overcoming the effects of karma.
Daoism
Daoism, one of the two great quasi-religious philosophical systems of China, offers a unique perspective on the concept of grace. While Daoism does not explicitly use the term “grace,” its principles and teachings share significant similarities with the idea of divine grace as understood in other traditions.
1. The Dao: The Dao (or Tao) is the fundamental principle that underlies and unites all of existence. It is the natural order of the universe, an impersonal force that governs all things. The Dao is often described as ineffable and mysterious, beyond human comprehension and control. This aligns with the idea of an omnipresent, universal power that permeates all aspects of existence.
2. Wu Wei: One of the central concepts in Daoism is “wu wei,” which translates to “non-action” or “effortless action.” It refers to the practice of aligning oneself with the natural flow of the Dao, acting in harmony with the natural order without force or struggle. This is similar to the idea of becoming receptive to divine grace, allowing it to flow through us and guide our actions.
3. Spontaneity and Naturalness: Daoism emphasizes spontaneity (ziran) and naturalness, encouraging individuals to live in accordance with their true nature and the natural world. This resonates with the idea of grace as a natural and spontaneous force that supports and nurtures life.
4. Beyond Human Control: The Dao, like divine grace, is beyond human control and understanding. It operates independently of human desires and intentions, yet it can be experienced and aligned with through humility, openness, and a willingness to let go of ego and personal biases.
Comparative Analysis
While there are similarities between Sadhguru’s teachings and those in Christianity, Islam, Hinduism, Buddhism, and Sikhism, there are also significant differences in the role of faith and works, and the concept of salvation. In contrast, Sadhguru’s concept of grace shares significant similarities with the Dao. Both are universal forces that permeate existence, are omnipresent, and require a certain passive receptivity to manifest their effects. There are minor differences in focus and tone, but they have strong commonalities in spiritual and philosophical thought across different traditions.
1. Universal Force: Both the Dao and grace are described as universal forces that permeate all aspects of existence. The Dao is the natural order of the universe, while grace is a force that supports and nurtures life.
2. Constant Presence: Both concepts are always present and available, but their effects depend on the individual’s receptivity. The Dao is constantly generating and sustaining the natural order, while grace is always available but requires an open and receptive individual to manifest its effects.
3. Natural and Spontaneous: Both the Dao and grace are associated with natural and spontaneous processes. The Dao is characterized by spontaneity (ziran), and grace is described as a force that makes life happen in ways beyond human control.
4. Beyond Human Control: Both concepts are beyond human control and understanding. The Dao is often described as ineffable and mysterious, while grace is seen as a force that transcends human intelligence and knowledge.
Key Differences
1. Focus: While the Dao is more focused on the natural order and the balance of opposites, grace is more focused on the individual’s spiritual growth and well-being.
2. Tone: The Dao is often described in a more neutral or philosophical tone, while grace is often described in a more positive and nurturing tone.
3. Role of Faith and Works: Christianity and Islam emphasize the importance of faith and good works in achieving salvation, whereas Sadhguru’s teachings focus more on direct recognition and alignment with the universal power.
4. Concept of Salvation: Christianity and Islam have a more defined concept of salvation, whereas Sadhguru’s teachings are more focused on achieving a state of bliss and freedom through recognition of the universal power. Protestantism defines salvation as a specific event and state of being justified before God, primarily achieved through faith in Jesus Christ. This is contrasted with other traditions where salvation or liberation (moksha, nirvana) involves a broader and often more gradual process of spiritual development and ethical living.
5. Role of Human Effort: Unlike the Protestant view, many religious traditions, such as Hinduism, Buddhism, and Islam, involve a synergistic approach where human effort, devotion, and good works play a significant role in attaining grace or spiritual progress. For instance, in Hinduism, devotion (bhakti) and surrender to God are essential for receiving grace (kripa).
6. Nature of Divine Grace: The Protestant view of grace as an unearned, irresistible gift directly from God contrasts with the Daoist concept of wu wei (effortless action) and alignment with the Dao, which suggests a more impersonal and naturalistic force. Similarly, the emphasis on prevenient grace in Christianity, which enables the first step towards faith, differs from Sadhguru’s focus on recognizing and aligning with an omnipresent universal power.
7. Faith and Works: Protestant theology’s separation of faith and works differs significantly from the integrated approach in Catholicism and Orthodoxy, where both faith and works are seen as contributing to salvation. This distinction is also evident when compared to the Islamic balance of faith and deeds or the Buddhist path of mindfulness and compassion.
Conclusion
In conclusion, the concept of divine grace is a central theme in various religions and philosophies, including Christianity, Islam, Hinduism, Buddhism, Sikhism, and Daoism. While the specific interpretations and emphases may differ, the underlying idea of a benevolent, universal force that supports and nurtures life is a common thread. By exploring these diverse perspectives, we can gain a deeper understanding of the universal quest for divine connection and the myriad ways it is understood and experienced across cultures and traditions. This exploration not only enriches our own spiritual journey but also fosters greater appreciation and respect for the rich spiritual heritage of different cultures and traditions.
Donald: It was good to have a video clip to actually see someone else’s perspective on grace, rather than just being told how it is represented by a different culture or custom. I always seem to return to trying to understand all this in the context of my own understanding of grace and the customs and culture in which I was raised.
When we talk about having the truth and being the chosen people, it just doesn’t seem like we want to get along. I mean, the idea of the chosen people is biblical. It’s not something we’ve made up. But why? Why do you think that this journey, this quest for understanding grace and salvation, focuses so much on “I’ve got the right one”? I can be a missionary; I need to change others. That’s a natural human thing to do, but if we really understood grace, would we really attempt to do that, or would we let grace operationalize itself in the place in which we find ourselves or in which others find themselves?
So, I guess my question to us is this: If grace is undeserved merit, I’m not sure where works even come into it. You can’t earn it. That’s a response, potentially, but everyone agrees you can’t earn grace. Yet having the truth and being a missionary seems so arrogant. Why would we consider that to be something to strive for? Except that the Bible says to proselytize, but we’re looking at our Bible, not someone else’s.
David: I’m glad that you enjoyed the video. It took quite a bit of time out of our discussion, but it sparked a thought in me: Here we are (some of us, anyway—at least me, your typical white guy raised in a Protestant culture) watching this video of a man wearing a turban, who is a different color and speaks with a funny accent. He’s talking about things that would make perfect sense if I could get past the turban and the accent. But because of these differences, I tend not to listen to the message as closely as I should.
You have to wonder about the missionaries who went to Africa and India. The locals must have looked at these white guys in suits and ties, telling them about a man being swallowed by a big fish, and thought, “These people are just weird, spouting nonsense.” That’s one reason I wanted to show this video. If you can get past the obvious cultural and racial differences and get to the heart of who people are and what they are saying, you will realize we’re all the same. We’re all speaking the same spiritual language, sharing more or less the same messages, and we’re all on the same spiritual journey.
Donald: It seems appropriate for us to want to share our perspective. Everyone has something to offer, and there’s probably something to be gained by listening carefully. Yes, our culture and way of doing things can stand in the way of really listening as carefully as we should. But it’s one thing to want to share our perspective; it’s another to convince somebody else that our perspective is right and theirs is wrong, that they need to take the turban off their head and put on a shirt and tie, and then we’re good to go.
Look at all of us—we’re all wearing shirts. But what if one of us came in a T-shirt? Would that make a difference, even within our own culture? I don’t know. I just don’t understand this. What is expected of us, other than to accept undeserved merit and to live a life that reflects that? I think that was the perspective Saghguru was trying to share. But lots of things get in our way, and we have a hard time with each other.
C-J: I think this all boils down to transcendence. When we transcend our own personal history, belief systems, and social norms, it all looks pretty silly. His metaphor of putting manure on the soil so it can nourish the flower to produce its unique fragrance is about transcendence. When we try to dress this up and make it fit into a certain mold, we do it a disservice. It’s really very simple. It is the Holy Spirit that inspires, gives the gift, and sustains the gift of grace, unconcerned with time, dimension, or language. It is transcendent. But human beings want to separate, intellectualize, be right, and have power and authority.
In God, there is only one, and it is a very gracious, gentle spirit that transforms—not through guilt, shame, or trauma. Humanity does that. I’ve never experienced that with God. It’s always been gentle, loving, and accepting. All that other stuff is just the room you’re standing in and the window dressings. It’s not important.
Sharon: I was impressed that some of the same issues we grapple with in Christianity are what Sadhguru was talking about: our egocentrism. When we are bogged down with ourselves, it’s really hard for grace to find room in us. I love how he described that it’s in our own emptiness that we get filled with this fragrance, which is then shared. That is biblical for us. It’s the power of the Holy Spirit working through us.
The issues of ego and culture are comfortable for me because I grew up seeing turbans and hearing that accent. What I like is that as we empty ourselves, the fragrance and aroma of the grace of the Holy Spirit have room. So what he was saying is that everyone is exposed to grace. Some of us are just so busy running our own show that we don’t have time to absorb the quietness and peacefulness that come from letting grace wash through us. When we are emptied of ourselves, we can live out the blessing of the infinite grace that Christ has given us.
The parallel to me was powerful: it’s the battle of ourselves, our selfishness, that keeps us from totally emptying ourselves and giving over to the power of Christ to live through us.
Michael: I watched a documentary called Exterminate All the Brutes. It was quite shocking. It’s still gripping me. I wonder if we realize that a lot of religious zeal and the desire to convert others had a lot of colonialism in it. It wasn’t about converting the “brutes”; it was about taking over and occupying their land, kicking them out, evangelizing them our way, and making them into our image.
It sounds to me like a lot of evangelism today still carries this inherited colonial attitude. We haven’t questioned it enough to see how it’s far more damaging than helpful.
David: I agree. You have to think that if missionary work were truly spiritual and not colonial, missions would go out and say, “Look, we have this Bible, and it tells all these wonderful things. For example, there’s a story of Noah and this great flood. What about you? Do you have anything like that?” And they might say, “Yes, we do. We have a flood story, and it’s similar to yours.”
If that were the approach, the results would have been very different. Missionary work would have been a work of discovery, finding God within other people, instead of imposing our God on them. The assumption was that the people out there were godless and needed our God. That has been the approach for millennia, and it has been completely and utterly wrong.
Kiran: What Sadhguru is talking about is not the mainstream Hindu concept of grace. In mainstream Hinduism, you have to do a lot of bhakti (worship) or some form of meditation to reach a state where you escape the cycle of rebirth and attain Nirvana. But Sadhguru’s perspective is completely different.
In India, even though his teachings differ from traditional Hinduism, he’s still considered Hindu. That’s how it is—everyone is considered Hindu unless they explicitly identify as something else. We saw one of the best aspects of Sadhguru’s teachings, and we were happy that it aligns so well with our own beliefs. However, we shouldn’t forget the evils present in Hinduism, such as the caste system and the brutal practice of Sati, where widows were burned alive on their husband’s funeral pyre. The British, for better or worse, eradicated some of these practices.
Before British rule, law and order in India were terrible. Traveling from one village to another was dangerous due to robbers and murderers. The British imposed strict law and order, which, although unpopular, benefited India. They also exploited India, taking a lot of wealth. It’s hard to say if India would be what it is today without colonial rule, given the deep-seated issues that still exist, such as caste-based violence.
Paul says that we all see through a glass darkly, meaning our understanding is incomplete. Each culture has some understanding of God’s grace. Even among Christians, there are varying interpretations of grace, from Catholicism to Paul’s teachings. I believe Paul has the best understanding of grace, though it’s still incomplete, and it’s worth sharing this view in a way that enriches rather than alienates other cultures, like adding salt to curry to enhance its flavor.
Sharing this perspective is important. In my journey, had I not known about Christ, I would have struggled with the immense burden of redeeming myself through my works. Knowing that it’s about what God does, not what I do, has brought me peace. It’s easy to judge the past from our present standpoint, but we must remember that our perspective is not complete.
Reinhard: It’s interesting to talk about missionary work, especially considering the historical context of certain countries in the 16th, 17th, and 18th centuries, including my own. While Indonesia is predominantly Muslim, the majority in my area are Christians even today. I believe the work of missionaries is significant. When a country controls a population, part of the Great Commission for Christianity is to spread the Gospel. Regardless of existing beliefs, I think Christianity remains superior, no matter the argument.
Like Kiran mentioned about Hinduism, it’s easy for those who move between cultures to compare and see differences. Regarding Sadhguru’s discussion on grace, it’s noteworthy that he doesn’t attribute to God the grace he speaks of. He talks about goodness and grace, but he doesn’t mention God as the source. When describing grace as goodness, I think it’s about passing on the goodness we receive to others.
Jesus was asked about the greatest commandment, and He said to love God and love your neighbor. Loving God is about spiritual growth and developing our faith. Loving others involves sharing goodness and grace with them. The greatest commandment encapsulates sharing grace and goodness by loving others and doing good. Grace is an unmerited gift, and by loving God, we strengthen our spiritual growth, enabling us to share goodness and lift others up.
Donald: There’s a big difference between sincerely sharing your spiritual perspective and saying, “I have the truth” while attempting to change others. It’s like adding salt—I’m not taking your food away or changing what you eat or your culture. I’m simply sharing something that adds to my faith journey, like love and compassion for others. If that works for me, it might work for you too.
Americans have done many good things for others; it hasn’t always been about taking over and making others like us. For example, sharing agricultural practices and tools to improve hygiene, cleanliness, and health is different from saying, “Drop everything you’re doing and do it our way.”
Twenty years ago, when I went to East Africa with young people, we spent little time with Adventist people. When we did, it was interesting to see Ellen White’s books. The illustrations were altered to change the look of the face and the color of the skin, but the content remained the same, reflecting our culture. Is that wrong? As long as we say, “This has a lot to offer from my perspective,” instead of, “This is what you must accept, and I’m not listening to what you have to say,” we maintain respect.
Don: Exactly. The essence of grace in this conversation is that because of grace, it’s not what you believe that’s important; it’s what God does for you that’s important. It’s not about your actions but about God’s actions for you. If this can be incorporated into the missionary message, we have something shareable and dynamic, capable of transforming lives.
There’s a universal quest and desire for this. But when we put our own ego in place of God and proclaim that our way is the only way, we do a disservice to grace and to God. We’ll have more to say about this in the coming weeks.
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