21  Divinity TC  "21  Divinity" \l 1

The Impersonal God does not create. It just manifests, and its first manifestation is the subtlest level of the Universal Mind. This is another name for the personal God.

Creation is something done by will. Manifestation is something automatic and spontaneous. Take for example, fire: its nature is to give heat. Fire in this sense manifests heat. We are the nature of God, as heat is the nature of fire.

When we go beyond the limitations of the mind, we find the infinite which is unexplainable but realizable and experienceable.

Some say life is like a train ride. But I say that in your train journey you go nowhere because there is no train, there is no you, and there is nowhere to go.

Everything is just the reflected glory of God in relative existence.

The vehicle of the Absolute is relativity.

Initially we start off with the dualistic attitude that material is separate from spiritual. We think that the would is here and God is there. When the mind comes to realization, we realize that God is not only transcendental but also immanent, and He is in everything that is material.

All of your ills have come about because you do not recognize your true worth, you do not recognize who you are. Because of the mind, you do not want to accept the fact, “I am divine, I am a manifestation of the Divine.” The heat can never be separated from the fire. Divinity cannot be separated from Divinity.

There is a living force . . . pure consciousness . . . ever-existing Divinity . . . and it is up to you to activate it.

You have a choice. Act according to your temperament and with sincerity. Because no matter how much knowledge you acquire, you will have to discard it one day to become as innocent as a child to enter the kingdom of God.

You cannot believe in Divinity because all belief comes from the mind, and the mind is too limited to be able to comprehend that vastness—yet we have to start somewhere.

You cannot be taught . . . the knowledge is there. The important thing is the rediscovery and the reawakening of that force. Divinity is there.

You have to go beyond the personal God and reach into the realms of the Impersonal God. When a person believes that there is a God sitting somewhere in heaven, we give him the right to believe that. Because it is only through a concrete conception that we can go beyond into the realms of the abstract, where we find the Impersonal God.

Many say that the ignorant person, having no knowledge, could never find Divinity. This is not true. You can be totally ignorant, and yet be very close to that which resides in you.

Faith is not a quality imparted. Everything spoken on faith is just about faith. Faith has to be developed in oneself, by oneself.

To achieve faith, one-pointedness is required.

Who can conceive of that which is abstract? It is so much easier to conceive of it through the concrete. It is through the concrete that we become one with the abstract.

True awareness necessarily stems from the truth that is within us, and it is a quality of truth to be absolutely unconditioned.

When the mind quiets down in meditation, expectations vanish. We do the seeking, but Divinity finds us.

When you realize truth and experience truth, you realize yourself. When you realize yourself, you realize Divinity.

What is the motive for attachment to a superior being? It is because we want something. And yet we forget all the time that divine energy permeates everything and knows the needs of every creature.

It is not wrong to carry one’s ideal within one’s heart, in whatever form. Your ideal could be your wife, your husband, your guru, Christ, Krishna, anyone. The recognition must be there however that, “It is not the outward form I carry in my heart, but it is the inner spirit that must and does permeate me and I must not only recognize mentally, but experience and realize.”

“Iswarapranidam” is what all religions are about . . . self-surrender to Divinity. We talk and read about “Thy will be done.” It is just lip service. As long as we have this “me and mine,” then “Thee and Thine” are always forgotten. Self-surrender implies the principle, “Thy will be done.”

Now, if you cannot surrender to the Impersonal God, then surrender yourself to the immanent personal God. Who is the personal God? You can see Him everywhere: in your child, your husband, your wife, your friend, your neighbor, for Divinity resides in all of them. That is the abstract becoming concrete. If the mind cannot conceive of the abstraction of the Impersonal God, let us conceive of Him as a personal God. And that is why we believe and love Jesus, Buddha, and other spiritual preceptors. They were the Incarnations of the abstract made concrete to show us the way, the Way which is life.

A person’s mind is incapable of perceiving reality, which is divine. Yet God can be experienced, and the experience is so powerful that it permeates your whole life, and you exist as love.

Why be veiled by sorrows . . . our entire theme of life is made of sorrow. The problem is you are identified with the role you are playing. You are involved in the play, forgetting the main principle of life that “I am Divine.” You identity with that which you are doing. You are none of that. Identify with what you really are. There lies the secret of joy and the key to life. Why the identification? It is because you are adding importance to the role you are playing, not what you really are.