What happens to the soul after it merges with Waheguru

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Recently daas recieved some query on the status of Soul:

"I am wondering if you could answer this question for me.When we merge with god, do we vanish completely or do we still have a individual soul and live with god."

This is what daas replied:

As per Sikh belief, the soul merges in the almighty god, but it still retains the identity.

And recieved a further question:

"But I have one more question, what do we retain, do we keep our memories and who we are."

Please do the veechar on this topic.

Quote

"But I have one more question, what do we retain, do we keep our memories and who we are."

At this time we have Asthool Sareer (the physical body). Inside the Asthool Sareer is the Sooksham Sareer (astral body). Sooksham Sareer consists of the Aatma and Antashkaran (mann, chit, budhi etc.). Then when the mind and Antashkaran becomes one with Aatma, then the Sooksham Sareer too is removed and the more fine Sareer (some call it Kaaran Sareer) is left. In other words, the oneness with Vaheguru occurs when we are just left with Aatma. Mind merges with Aatma. This is why the pankitis like "Mann tu Jyot Saroop Hain, Apna Mool Pachhaan" are there.

Vaheguru is Parm-Aatma and we are Aatma. Atma is always pure but so long as it has baggings of worldly Antashkaran, it stays separate from Vaheguru.

As for retaining our memories and who we are, surely we do know who we are. In actuality, it's only there that we find out who we are. After becoming one, we do retain our consciousness because without consciousness there can be no bliss. Sikhi does not believe in the annihilation of the soul as some other religions do.

Kulbir Singh

Veer Ji, please do quote some Gurbani pankities, if possible, as basis for the last two statements of yours.

My doubts are as below. Of course, we have Gurbani, which tells us to be pure to ultimately have bliss of SACHHKHAND. That gives us the hints about our individulaities, even after we achieve, what is desired from us by God.

But why God is interested in our individualities; when He does not need them. He needs all those, till they are to be kept in cirulation, as an individual or to be given something good or bad. .

When the old plastic material is to be recycled, new forms are created after dissolving all old shapes in the recycling plant. The factory owner is never interested in old shapes. Is it not the case in spirituality? He Himself created us for His Happiness out of His Self, why he needs us any more?

ਬਾਜੀਗਰ ਡੰਕ ਬਜਾਈ ॥
baajeegar ddank bajaaee ||
When the magician beats his tambourine,
ਸਭ ਖਲਕ ਤਮਾਸੇ ਆਈ ॥
sabh khalak thamaasae aaee ||
everyone comes to see the show.
ਬਾਜੀਗਰ ਸ੍ਵਾਂਗੁ ਸਕੇਲਾ ॥
baajeegar svaang sakaelaa ||
When the magician winds up his show,
ਅਪਨੇ ਰੰਗ ਰਵੈ ਅਕੇਲਾ ॥੨॥
apanae rang ravai akaelaa ||2||
then he enjoys its play all alone. ||2||

Below is a post I wrote on this subject some time ago. It presents thoughts of Bhai Sahib Randhir Singh describing the ultimate abode of a Gursikh and how Bhagats reside in the next world:

Quote:
Translated from page 71-72 of 'SachKhand Darshan' by Bhai Sahib Randhir Singh jee:

Bhagat Ravidaas jee in love (Shabad: Beghampura Shehar ko nayo on ang 345 of Siri Guru Granth Sahib jee) gives Sach Khand the name of Beghumpura i.e. the place where there is no sorrow (Be-Gham-pura) because in Beghampura there is no sorrow, worry, anxiety and nor is there any tax as in this mortal world. There is no worldly riches and wealth there. There is no fear of sin and nor there is regression and degeneration of mind there.

Bhagat jee is saying that they have attained a very great dwelling-place where there is always happiness. Governments or kings in this land don't change like worldly governments and kings. Kingdom of Vaheguru always stays eternal. This city of Beghampura is very densely populated and very prosperous too. Since Beghampura is the place where Vaheguru resides (in his pure form) this dwelling is just as famous as Vaheguru himself. In this city, Bhagats loaded with the wealth of Naam and accepted by Vaheguru reside and they are fully knowledgeable of the secrets of the palace of Vaheguru. They can enjoy the bliss of this palace as they please i.e. there is no stopping to them. If they will, they can come back to this world (Earth) at their will as per the Gurbani hukam 'Gurmukh aaye jaaye nisung'. In this dwelling of Sach Khand one realises what real freedom is. Bhagat jee declares that only those ones who reside in Sach Khand are his friends. Only their friendship can last in the mortal world and the Sach Khand world.

*********Translation over**********

Above Bhai Sahib jee has clearly stated that Bhagats are very much alive and not decimated in Sach Khand. They are not only alive but at will they can come to this world or go anywhere they want. There is total freedom to them. They can go anywhere unhindered.

If we read the article, 'Akal Purakh dee Dargaah' in Andithee Duniya, we get clear understanding that Bhagats do in fact reside in the next world and they don't lose their identity. I will herein give few quotations from Bhai Sahib's books to prove this point:

Andithee Duniya quotations are from Edition 6, 1990.

1) Page 96 of Andithee Duniya:

In the dargaah of Vaheguru (Har Dargaah andar), reside millions and billions of servants or bhagats of Vaheguru, who reside with Vaheguru in such manner that they don't lose sight of him even for one moment. This unseen and unreachable (for mortal beings) world exists totally away from the sight of the worldly people of this world (our world – Earth). This world of Nirankaar or Vaheguru is much more densely and prosperously populated than the mortal world. Exact Punjabi quote is: Ih duniya (Sach Khand) aisee hee ghugg vasdee hai jaise ke drishtmaan duniya (physical world i.e. mortal world); sagon uh vadere ghugg vasdee hai.

Yatha Gurvaak (refer to the Gurbani Hukam below).

KOT MEHAL JA KAE DARBARE ||
NIMAKH NIMAKH VASAI TIN NAALAY ||


2) Page 96 of Andithee Duniya


SOOKH MEHAL JA KE OOCH DUYAARAY ||
TAA MEH VAASEH BHAGAT PYAARAY || (Ang 739)

Billions and Billions of khoohaniyaan i.e. regiments of Bhagats reside in the eternal and true Sachkhandee Darbaar of Vaheguru. By the kirpa of Siri Guru Nanak Dev jee Maharaaj ones who have collected the true wealth of Naam took this wealth with them to Sach Khand.

Khoohani means a regiment that contains x number of soldiers, infantry, elephants, horses etc. Bhai Sahib used the world khoohani to describe the colonies of Bhagats there.


3) Page 88 of Andithee Duniya

The existence of the dargaah (darbaar) of Vaheguru is such a notion that a gursikh must have faith in and it is pure Gurmat to do so. According to Gurmat there is Nirankaar's Khand i.e. Sach Khand and there is the Darbaar of Vaheguru too. Yathaa Gurvaak:

NIRANKAAR KAI DESH JAAHE, TAAN SUKH LAHEH MAHAL ||

The happiness-giving palace and the land of Vaheguru Nirankaar is surely there in the next world. O Gursikho, believe this truth without any doubt.

There are many more examples I can give from Bhai Sahib's books that will prove beyond doubt that the Bhagats don't die in the next world or don't cease to exist; and not only do they exist but they stay in full bliss. The bhagats have full freedom and at their will can come to this mortal world of ours as well. "Gurmukh aaye jaaye nisung" is the pankiti that Bhai Sahib has quoted to prove this.

I personally was having hard time swallowing some of the assertions by my veers and bhains that stated that Singhs like Baba Deep Singh jee and Bhai Sahib Randhir Singh jee had decimated into Vaheguru. Verily, they are still alive and at their will can come to this world.

Bhai Sahib also writes that since there is no maaiya in Sach Khand, Bhagats don't have to do any effort to do bhagtee there because their surtee just does not go out of Naam and Sifat Salaah. What a great world this is. Oh! May we become citizens of this world.


Daas,
Kulbir Singh

Thank you, Veer Ji, That clears my doubts.

It means, we have a long journey ahead. TEER TUKEAN NAAL KAMM NAHI CHALNA. KUCHH KARNA HEE PAINA.

i'm confused on this issue. my limited understanding is a bit difference.


ਉਦਕ ਸਮੁੰਦ ਸਲਲ ਕੀ ਸਾਖਿਆ ਨਦੀ ਤਰੰਗ ਸਮਾਵਹਿਗੇ ॥
Like drops of water in the water of the ocean, and like waves in the stream, I merge in the Lord.

ਸੁੰਨਹਿ ਸੁੰਨੁ ਮਿਲਿਆ ਸਮਦਰਸੀ ਪਵਨ ਰੂਪ ਹੋਇ ਜਾਵਹਿਗੇ ॥੧॥
Merging my being into the Absolute Being of God, I have become impartial and transparent, like the air. ||1||


this seems like we simply merge with waheguru. a drop of water in the ocean doesn't retain any individuality. it simply becomes the ocean. if we retained our memories, wouldn't that be duality?



ਹਉ ਹਉ ਮੈ ਮੈ ਵਿਚਹੁ ਖੋਵੈ ॥
Eradicating egotism and individualism from within,

ਦੂਜਾ ਮੇਟੈ ਏਕੋ ਹੋਵੈ ॥
and erasing duality, the mortal becomes one with God.

doesn't retaining memories imply individualism?


ਨਦਰਿ ਕਰੇ ਤਾ ਸਿਮਰਿਆ ਜਾਇ ॥
If the Lord bestows His Glance of Grace, then one remembers Him in meditation.

ਆਤਮਾ ਦ੍ਰਵੈ ਰਹੈ ਲਿਵ ਲਾਇ ॥
The soul is softened, and he remains absorbed in the Lord's Love.

ਆਤਮਾ ਪਰਾਤਮਾ ਏਕੋ ਕਰੈ ॥
His soul and the Supreme Soul become one.

ਅੰਤਰ ਕੀ ਦੁਬਿਧਾ ਅੰਤਰਿ ਮਰੈ ॥੧॥
The duality of the inner mind is overcome. ||1||

i'm sorry for my confusion, but so much bani seems to point to complete merger with waheguru:


ਅਬ ਤਉ ਜਾਇ ਚਢੇ ਸਿੰਘਾਸਨਿ ਮਿਲੇ ਹੈ ਸਾਰਿੰਗਪਾਨੀ ॥
Now, I have mounted to the throne of the Lord; I have met the Lord, the Sustainer of the World.

ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ ॥੬॥੩॥
The Lord and Kabeer have become one. No one can tell them apart. ||6||3||

"no one can tell them apart". how can we retain our individuality if no one can tell us apart from waheguru?


ਕਾਟੇ ਅਗਿਆਨ ਤਿਮਰ ਨਿਰਮਲੀਆ ਬੁਧਿ ਬਿਗਾਸ ਬਿਬੇਕਾ ॥
I have cut away the darkness of ignorance and become immaculate; my discriminating intellect has blossomed forth.

ਜਿਉ ਜਲ ਤਰੰਗ ਫੇਨੁ ਜਲ ਹੋਈ ਹੈ ਸੇਵਕ ਠਾਕੁਰ ਭਏ ਏਕਾ ॥੧॥
As the waves of water and the foam become water again, the Lord and His servant become One. ||1||

ਜਹ ਤੇ ਉਠਿਓ ਤਹ ਹੀ ਆਇਓ ਸਭ ਹੀ ਏਕੈ ਏਕਾ ॥
He is taken in again, into what from which he came; all is one in the One Lord.

ਨਾਨਕ ਦ੍ਰਿਸਟਿ ਆਇਓ ਸ੍ਰਬ ਠਾਈ ਪ੍ਰਾਣਪਤੀ ਹਰਿ ਸਮਕਾ ॥੨॥੪॥੨੭॥
O Nanak, I have come to see the Master of the breath of life, all-pervading everywhere. ||2||4||27||


is it possible that the english translations are misleading? i have always understood sachkhand to be perfect merger with waheguru, light into light, no individuality, no duality, only oneness with God. am i misunderstanding something?

thanks for explaining this concept to this simple beginner...

veerji, i am confused as well. Please forgive my limited understnding. But, after reading your last post, some pangtis have been constantly coming to mind. 1kaur Bhenji has already stated so many of them. Here are a couple more:

ਸੂਰਜ ਕਿਰਣਿ ਮਿਲੇ ਜਲ ਕਾ ਜਲੁ ਹੂਆ ਰਾਮ ॥
The rays of light merge with the sun, and water merges with water.

ਜੋਤੀ ਜੋਤਿ ਰਲੀ ਸੰਪੂਰਨੁ ਥੀਆ ਰਾਮ ॥
One's light blends with the Light, and one becomes totally perfect.


Siri Dashmesh ji also said something similar:

doharaa

har harijan duee eaek hai bib bichaar kachh naahi ||

jal thae upaj tara(n)g jio jal hee bikhai samaahi ||60||53||


Maskin ji often says in his katha tht a boond (drop) only has its identity till it is separate from the ocean. Once it merges in the ocean, one cannot tell where the drop went. Just like when different rivers merge into a sea, one cannot tell which water of the sea is from which river. The rivers lose their identity when they become part of the sea.

But, then he also says that Dhan Siri Guru Granth Sahib ji's amrit bani is like an ocean with unbounded limits or, better, unlimited depth. The deeper the concentration of a Gursikh in naam (waheguru ji), the higher and well thought of would be his/her vichaar.

You have quoted Bhai Sahib Bhai Randhir Singh ji in you post, without doubt one of the greatest Brahmgyaanis this world has had. How to understand what exactly Guru Sahib is saying. Please throw some light and clear the confusion of another beginner.

Bhul chuk di khima
vaheguru ji ka khalsa
vaheguru ji ki fateh!!

If a Brahmgiani ultimately merges with Vaheguru losing it's individuality completely, and we all know that the Gurus were Brahmgianis does that mean that our Gurus no longer exist?

Baba Deep Singh Jee, Baba Banda Singh Bahadur, bhai Taru Singh Jee and other great Singhs of our history are regarded as Brahmgianis, yet so many Singhs have had visions of Shaheed Singh including Baba Deep Singh Jee, Baba Banda Singh Bahadur, bhai Taru Singh Jee. Baba Hari Singh Randhavewalay once mentioned in a Katha how Baba Gurbachan Singh Bhindrawala once met Shaheed Singhs who included Baba Deep Singh Jee and Baba Banda Singh Bahahdur, surely if a merger happens and one loses individuality then how do these Brahmgiani Shaheed Singhs still exist as individuals visiting Gursikhs? I think that Advaita Vedanta does have it's limitations, it does not seem to agree with Sikhi on the concept of merger.

Bhain jee 1Kaur jee and Jaachak jee, I request that you folks read the following debate that happened about 5 years ago, on the tapoban.org messageboard. All these questions were discussed in great detail in this thread.

[www.tapoban.org]

If you take your time and go through all messages, I am pretty sure you will find your answers. Everything that could be said at that time was said by both sides. Please form your opinion after reading these threads. If you still have any questions, please feel free to ask them here.

Daas,
Kulbir Singh

ਗੁਰਮੁਖਿ ਆਵੈ ਜਾਇ ਨਿਸੰਗੁ ॥

The Gurmukhs come and go freely!


Waahegurruuuuuuuuuuuuuuuuuuuu!

Raj Karega Khalsa

i'm afraid that long discussion on tapoban has not cleared my confusion.

i'm not interested in hindu thoughts (adviata vedanta), or "annihilation" of the soul or anything...

i just want to understand how a drop that has become the ocean can be plucked back out as an individual drop. i thought duality meant the illusion of difference between us and waheguru. can someone define duality? can anyone explain the quotes from gurbani that i posted above? perhaps the english translation is incorrect?

i must confess, i found Undithee Duniya extremely difficult to read, perhaps it is my poor understanding of sikhi or my incredibly low avastha.

if anyone can please try to explain to this poor moorakh with gurbani how we may retain our individuality while merged with the ONE, i would really appreciate it a lot.

thanks!

Bhain jee 1Kaur jee,

The Jeev and Ishwar are merged in such way that there is no duality. No conflicting thoughts. In the mann of the jeev resides Ishwar and this way the mann of Jeev becomes Ishwar. Mann of the jeev has same divine avastha that Ishwar has. No one can distinguish them. They are one. This way there is Vaheguru alone because there is no duality, no conflicting thoughts arising from the minds of jeev and Ishwar. But the jeev still has consciousness because to enjoy everlasting bliss, one has to have consciousness. The Jeev and Ishwar are one in such way that no one can distinguish them but also are also separate and this situation is such that it is unfathomable to mortal beings and they should not try to understand it with their limited intelligence.

The best example I can give is the following one from Siri Guru Gobind Singh jee's baani:

ਸਪਤ ਸ੍ਰਿੰਗ ਤਿਹ ਨਾਮੁ ਕਹਾਵਾ ॥ ਪੰਡ ਰਾਜ ਜਹ ਜੋਗ ਕਮਾਵਾ ॥
ਤਹ ਹਮ ਅਧਿਕ ਤਪੱਸਿਆ ਸਾਧੀ ॥ ਮਹਾ ਕਾਲ ਕਾਲਕਾ ਅਰਾਧੀ ॥ 2 ॥
ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਸਿਆ ਭਯੋ ॥ ਦ੍ਵ ਰੂਪ ਤੇ ਇਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ ॥
ਤਾਤ ਮਾਤ ਮੁਰ ਅਲਖ ਅਰਾਧਾ ॥ ਬਹੁ ਬਿਧਿ ਜੋਗ ਸਾਧਨਾ ਸਾਧਾ ॥ 3 ॥
ਤਿਨ ਜੋ ਕਰੀ ਅਲਖ ਕੀ ਸੇਵਾ ॥ ਤਾ ਤੇ ਭਏ ਪ੍ਰਸੰਨਿ ਗੁਰਦੇਵਾ ॥
ਤਿਨ ਪ੍ਰਭ ਜਬ ਆਇਸ ਮੁਹਿ ਦੀਯਾ ॥ ਤਬ ਹਮ ਜਨਮ ਕਲੂ ਮਹਿ ਲੀਯਾ ॥ 4 ॥
ਚਿਤ ਨਾ ਭਯੋ ਹਮਰੋ ਆਵਨ ਕਹ ॥ ਚੁਭੀ ਰਹੀ ਸ੍ਰੁਤਿ ਪ੍ਰਭਿ ਚਰਨਨ ਮਹਿ ॥

Ponder upon this Pankiti from above: ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਸਿਆ ਭਯੋ ॥ ਦ੍ਵ ਰੂਪ ਤੇ ਇਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ ॥ (This way I did meditation that from two forms we became one form).

Now Siri Guru Dasmesh jee is clearly saying that He merged so well in Vaheguru that He became one with Vaheguru. But the thing to note is that even though He was one with Vaheguru, yet He was separate too. Then in the next few Pankitis we see that Vaheguru Alakh did Hukam to Siri Guru Dasmesh jee to take Avtaar in Kalyug. Siri Guru jee in last Pankitis makes it clear that He did not want to come since his Surthee was totally merged in the Charan Kamal of Vaheguru.

From the above it is clear that in Gurmat a complete merger of Vaheguru and Jeev takes place yet the Jeev retains its identity and existence. If Siri Guru jee had been merged in such way that He had lost his identity, then He would not have been given the Hukam to go to Earth (since He had been totally merged).

Now let's go through some of the Pankitis that were quoted by you:

Quote

ਉਦਕ ਸਮੁੰਦ ਸਲਲ ਕੀ ਸਾਖਿਆ ਨਦੀ ਤਰੰਗ ਸਮਾਵਹਿਗੇ ॥
Like drops of water in the water of the ocean, and like waves in the stream, I merge in the Lord.
ਸੁੰਨਹਿ ਸੁੰਨੁ ਮਿਲਿਆ ਸਮਦਰਸੀ ਪਵਨ ਰੂਪ ਹੋਇ ਜਾਵਹਿਗੇ ॥੧॥
Merging my being into the Absolute Being of God, I have become impartial and transparent, like the air. ||1||
this seems like we simply merge with waheguru. a drop of water in the ocean doesn't retain any individuality. it simply becomes the ocean. if we retained our memories, wouldn't that be duality?

No doubt we merge with Vaheguru but the question is do we lose our identity? Effectively speaking, loosing identity means annihilation of the self and this is not in line with other Pankitis of Gurbani that say that Gurmukhs get everlasting life full of Anand. How do you feel Anand if you are not existing? If you say that Vaheguru gets Anand, then the question arises, are we doing Bhagti so that Vaheguru may get Anand or because we may be emancipated and be in Anand of Vaheguru for ever? If our Bhagti is to give Anand to Vaheguru, then be assured that we don't need to make this effort since He is already in Anand and we can't increase His Anand. If we are doing Bhagti for our Anand, then we must stay alive and existent to enjoy Anand forever.

If we say that the drop becomes the ocean then we are saying that the Jeev becomes Vaheguru which does not seem right. The pankitis like flame become one with flame and drop becoming one with Ocean actually mean that the Jeev becomes Vaheguru-like (not Vaheguru) and so much so that they can't be distinguished.

Quote

ਅਬ ਤਉ ਜਾਇ ਚਢੇ ਸਿੰਘਾਸਨਿ ਮਿਲੇ ਹੈ ਸਾਰਿੰਗਪਾਨੀ ॥
Now, I have mounted to the throne of the Lord; I have met the Lord, the Sustainer of the World.
ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ ॥੬॥੩॥
The Lord and Kabeer have become one. No one can tell them apart. ||6||3||
"no one can tell them apart". how can we retain our individuality if no one can tell us apart from waheguru?

What a good example you have given that will enhance our understanding about this subject. Look at the tense of the Gurbani Pankiti. Siri Bhagat Kabir jee is saying, "now I have mounted on the throne of the Lord and we (Raam and Kabira) have become one, so much so, that no one can distinguish us." The tense is Present Perfect Tense. He has already merged with Vaheguru but we know that he was separate too. He was living in this world then.

It is clear that Kabir jee wrote this while he was in this body. He also talks about a complete merger but we all know that Siri Kabir jee did retain his individuality even after being one with the Lord, just as Siri Guru Dasmesh jee retained his individuality after being one with him (prior to taking Avtaar as our 10th Guru).

This makes it clear that complete merger in Vaheguru does not mean annihilation of the self and it does not destroy the jeev's individuality and identity.

If we were to assume that all prior Bhagats and Guru Sahibaan have been merged in Vaheguru in such way that they have lost their self, then there would be no point in doing Ardaas in front of them since they don't exist any longer. Then we should do Ardaas only before Vaheguru and stop saying "Pritham Bhagauti Simar ke, Gur Nanak layee Dhyaaye..."

Daas,
Kulbir Singh

thanks kulbir singh veerji for the explanation. it makes a lot more sense to me now.

Vaheguru Vaheguru!

Veer ji,

One more question, do we need to experience our Sukham shareer mergining with Vaheguru with in this body or one can be merged with hukam after leaving this body also?

As a jeev, what happens when one doesn't merge with Vaheguru with this sargun shareer ( kaya)? Does this mean that we'll have to take a birth again?

Sorry veer ji, I have lot of maal and paap ji.

Vaheguru!

Quote

One more question, do we need to experience our Sukham shareer mergining with Vaheguru with in this body or one can be merged with hukam after leaving this body also?

It seems like it can occur in while being in the body. Gurmukhs have written and said that sometimes right at the moment of death, one gets Jyot Vigaas but it does occur while being in this body. Of course Vaheguru jee can do anything and who knows there are exceptions to this.

Quote

As a jeev, what happens when one doesn't merge with Vaheguru with this sargun shareer ( kaya)? Does this mean that we'll have to take a birth again?

This is what this Daas understands - if one does not attain Jyot-Vigaas while living here, one has to eventually come back to move to higher Khands.

Kulbir Singh

Veer Ji, could the hypothesis be like that below.

He created Himself.

He gives Himself a name.

He was all alone.

Created the creation. He starts the show. Individualities appear, still in union with him.

Individualities are given births* (get separated from HIM) and deaths. (*We are here)

After each death; individuals have either AAVA GAVAN again (i.e.remain as separated individualities) or ULTIMATE BLISS (i.e. attain the status of individualities again in union with Him or IN THE PROCESS OF ULTIMATE BLISS (i.e. Different Khands of Sri Japu Ji Sahib.) or something He likes.

Individualities are there in existance; separated or in union with HIM. The show is going on.

He may create new earths, new universes, new suns any time during the show.

He may also close the total show anytime. Individualities may be dissolved.

He is all alone, again.