EVERYTHING IS PERFECT
The imperfection that is seen around us is but just a conception of our own minds.
On this path to Divinity, as one progresses into that range of the Divine, one sees nothing else but perfection. There are no untruths in this world. Everything is truth and truth is God.
But there are degrees of truth, so the path to Divinity is the path of progressing from a lower truth on towards the higher truth.
Therefore, if Divinity is omnipresent, if It is present everywhere and regarded to be perfect, why do we conceive of anything as imperfection. The very moment we have the idea of imperfection within us, the very moment that idea strikes our limited consciousness, our vision becomes blurred, for there is nothing imperfect in this world. There is no imperfection whatsoever.
If you can realise this truth that everything is perfect, everything is within the plan of Divinity, and within this process of evolution, this process that makes this universe exist, and when we realise that all that which exists is perfect, then only will we be able to realise the injunctions of theology that would say, “Love thy neighbour as thyself.”
If you keep on seeing imperfections, how can you love thy neighbour as thyself. So certain theological beliefs are these, that be kind to the neighbour. But who is being kind? Isn’t that kindness or compassion that is being expressed ego made? Is it perhaps to inflate your own personal ego to say to yourself, “I am so kind, I am so compassionate”.
As soon as you use the word “I” then your ego self is set into motion.
I AND MY FATHER ARE ONE
Perfection can only be perceived by perfection. And that perfection is reached through meditation and various forms of spiritual practices whereby the ego self is cleansed. The ego can never be annihilated, for whichever is manifested from the Manifestor also has to be eternal. For once manifestation disappears, the Manifestor also vanishes. God exists because you exist, and you exist because God exists. You are an integral part of each other, and all problems that exist in this world are because we feel so separate from Divinity. We do not realize the truth which Jesus spoke, that “I and my Father are one.” It was not the man that was speaking; it was the Christ that was speaking, and that Christ is the universal consciousness that has the cognition of perfection.
PERSONAL GOD – IMPERSONAL GOD
Reaching this universal consciousness is not the totality of things. Theologies might have perceptions of a grand old man with long beard sitting on a throne and looking around at all his children. These injunctions are necessary too. They serve a certain purpose, and the purpose it serves is for you to develop devotion. For you can only be devoted to an object. An object that is somewhat concrete in your mind, or a symbol which could be concretized in your mind. And that becomes the object of love and devotion, so that too is a path to reach the superconscious area of your own mind.
But as soon as you give Divinity any attributes you put limitations on Him. As soon as you call Divinity kind you put limits on Him. As soon as you call Him compassionate you limit Him, because every quality must have its opposite. That is an eternal law; the law of polarity will always exist. With kindness there will be unkindness, with compassion there will be that which is opposite of compassion.
How do we get out of this dilemma? That is the question. How do we get out of this dilemma that we are so involved in? The totality of consciousness, which is none else but the vibratory emanations of this universe, form the personal God. And most theologies teach of the personal God that has attributes. But then beyond that stage that real God is the impersonal one, that impersonal energy that has no discrimination and neither distinction, that does not interfere at all in your life, it only energizes your life and gives you life, gives you that breath. That is the impersonal energy which energizes the personal god, which in turn is the God which people of theology worship. So, the impersonal god manifests itself; the unmanifest becomes manifested in the personal conception of God.
Now how many has really seen God? How many have heard Him? How many have tasted Him? Your senses are not required because they are limited and incapable of even perceiving that personal god that perhaps is sitting on some throne. So how far would the impersonal God not be from you? To have the idea of the personal god serves its purposes in taking you on the path of devotion.
Who created that God? Did God create man or did man create God? Is it just a conception of yours, and where does that conception come from but from your limited ego? So that is why in different theologies there are different conceptions of God. The Hindus, for example, would believe that God has four hands, four arms. It is very symbolic, and there are great amounts of truth in symbolism, too. But it has to be interpreted in its true value and not to be taken literally.
Like that, other religions have other conceptions. But the real God is beyond all conception, all perception. The real God is only experiential. You can experience that Divine energy flow within you. And through meditation and spiritual practices you can draw upon that Kingdom of Heaven within, draw from that storehouse of energy and allow it to permeate every cell of your body.
Every thought in your mind can be permeated by that energy, and then when you act in life, any action you perform in your waking state or sleep state or dream state would be in accordance with Divine will. Not your so-called free will which is none other than your ego will.
Having this conception of this personalized god also has this other benefit of devotion, and when true devotion is there, you surrender. But I do believe that surrender is the culmination and not the beginning. If you surrender to any form of Divinity that you conceive of would be a thought process; while true surrender is a spontaneous happening, it is a happening. And this can be brought about by spiritual practices. This can be brought about by drawing from that infinite source of Divinity within you. And when that is drawn out and these energies permeate your every action, then you do not want to know about God with the mind, but you live God in God, with God, and as God.
……… Gururaj Ananda Yogi: Satsang US 81- 31