The Immanence of God

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Radiant Divinities! Blessed sadhaks and seekers! Spiritual aspirants aspiring to follow the spiritual life, aspiring to progress upon the spiritual path, aspiring to attain success in your spiritual sadhana and aspiring to achieve the great, glorious, spiritual goal of divine perfection and liberation! To all of you I recommend the awareness of the spiritual presence of Gurudev.

During the day everything is illumined by the sun. When the sun sets the darkness may be illumined by the moon. If there is no moon the darkness will still be illumined by the stars in the sky. And if it is a cloudy night in the middle of the rainy season, and even the light of the stars are denied to us, then it is fire that illumines—like that akhanda dipam (oil lamp burning silently there behind the glass door.

The current may be cut off, that lamp may go out, and we may be in dense darkness—you cannot see your hand in front of your face—yet, you know that you are there. By what light is your presence known? You are aware of yourself and the presence of people and things around you, even though they are not visible. What is it that knows their invisible presence? That is the Light of Consciousness. And that Light of Consciousness is the presence of God within.

Silently that Light is observing everything that is going on here. It not only observes our physical bodies, but what is going on in our hearts and minds. It also knows what we do not know. It knows what is lying in our subconscious minds, to which even our conscious active minds have no access (except only occasionally during dream). And it is this silent Light of Consciousness that observes all the three states of waking, dream and deep sleep.

For the individual consciousness as well as the universal consciousness, the innermost self-essence is consciousness, awareness, knowledge that I am. Philosophy uses the same identical term for both—atma-tattva. The universal consciousness they call paramatma or visvatma and the individual they call jivatma. Atma is the same to both because it means self-awareness. And this self-awareness is both in the aspect of the universal source of all being and the source of your own present limited, separatist self-consciousness. It is the source of both, and the relationship between the two is of the utmost importance.

Eko devah sarvabhuteshu gudhah sarvavyapi sarvabhutantaratma, karmadhyakshah sarvabhutadhivasah (God, Who is one only, is hidden in all beings. He pervades all and He is the inner soul of all beings. He presides over all actions and He dwells in all beings). Three times the indwelling presence of God has been brought out in this single verse—sarvabhuteshu gudhah (hidden in all beings), sarvabhutantaratma (inner self of all beings), sarvabhutadhivasah (immanent in all beings). Sarvavyapi (all-pervading) only once, but the indwelling presence thrice within a single verse. Here also: saman sarveshu bhuteshu tishthantam paramesvaram (the Supreme Lord is equally present in all beings). Again, twice that I am within all creatures: ahamatma gudakesa sarvabhutasayasthitah, aham adischa madhyam cha bhutanam anta eva cha (I am the Self, O Arjuna, seated in the hearts of all beings; I am the beginning, the middle and also the end of all beings).

This is something very, very important. Sarvabhutahridayastha (present in the heart of all beings) has been raised to that supreme height because of this fact—He indwells all creatures. Vasanat vasudevasya vasitam bhuvanatrayam, sarvabhutanivaso’si vasudeva namostu te—Thou indwellest all beings, O Lord. Therefore I bow to you in all. And Gurudev said: “Let us behold Thee in all these names and forms. Let us serve Thee in all these names and forms.” He did not say in all these men. Rather, he said in all these names and forms, whatever the name might be, whatever the form might be—not necessarily a human name and form, but whatever living beings God has created.

These are all powerful inducements to the three cardinal virtues that lead to liberation: ahimsa, satyam and brahmacharya (non-injury, truth and purity). If you are aware of the indwelling presence of God in all creatures, ahimsa is inevitable. If you are aware that He dwells within you, and He is satyasvarupa (essence of truth), asatya (untruth) to you is impossible and satya becomes imperative. If you are aware that He is within all creatures and within yourself, then our relationships have to be of the same quality as the indwelling presence in both us and in others—that is divine. And God is supreme purity—nitya suddha, amala, vimala, niranjana. Therefore man’s relationship to all fellow beings will also become pervaded by a supreme divine quality of purity. And samyama (self-control) and brahmacharya will become automatically realised if man keeps himself in the awareness of the presence of the silent Light of God within himself and all creatures.

Therefore, the relationship of each being to that indwelling Light of God is of the very essence. If that relationship is always borne in mind and kept in our heart, then our relationship with all other things automatically becomes right, proper, ideal and as it ought to be. Even the good that we do we will do because the Spirit of God indwells all creatures.

To be aware of this and therefore not to harm or do anything bad to any creature is a very essential part of our sadhana and spiritual life; otherwise, you will be offending God Whom you are trying to realise. If you are hostile towards nature, you are hostile to God, because God is immanent in nature and indwells all. And to be hostile and thus relate yourself destructively to any creature would be to destroy the sensitive ecological balance that has been created by the Master Mind, the Great Intelligence, which is no other than God Himself. Everything will be upset if any species of creature is harmed beyond limit. Our relationship with the environment, nature, with all creatures, with all other fellow human beings and ultimately our relationship with ourselves will become perfect if the relationship of ourselves and all beings to that indwelling Light of God is ever borne in mind.

Thus you see the four-fold relationship of awareness of man: awareness of the immanence of God in nature, awareness of the presence of God in all creatures, awareness of the presence of the Light of God in all fellow human beings and awareness of the ideal way to relate oneself to oneself—make oneself an instrument of God, make oneself a channel for the manifestation and expression of God’s divinity and God’s purity. This becomes sahaja (natural) to one who lives in the awareness of God’s indwelling presence in the form of the inner Light of lights beyond all darkness, which is in all hearts. And to be in awareness of this is to set right immediately your relationship to yourself. You can never stoop to harbour anything that is undivine or unspiritual either in your feelings or sentiments, nor in the thoughts of your mind or intellectual process.

Thus it is that immanence is key to divinity. Awareness of God’s presence within and without, in all beings, in all creatures, in all nature becomes the key, the secret of living in the awareness of the Yoga of the eleventh chapter of the Bhagavad Gita, the Yoga of the first verse of the Isopanishad. What more can I say? Be aware, be aware of God, aware of your relationship to Him, and make your life sublime and divine and attain the supreme, grand goal of all spiritual aspiration, of all spiritual life, of all spiritual sadhana, of all spiritual living, the grand goal of God-consciousness and divine perfection and liberation.

May God help you in your sincere endeavour to attain this supreme state here and now in this very body, in this very life! This is my prayer at the feet of Gurudev’s presence, at the Feet of God Who is within and without. Gurudev’s grace and God’s grace be upon you always and give you sure victory in this great quest!

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