Separation from God Is Purely Functional
has endowed man with His own power, with His own soul. He has formed him
from His own substance and being. His consciousness is omnipresent;
everything exists in it and without it nothing exists.
An iceberg is drifting in
the vast ocean. As long as it remains an iceberg, it is distinct from the
ocean from which it is born, and by which it is supported and sustained.
It places itself in contrast to the ocean and other icebergs. Its
condition is limited and transitory, while the ocean is timeless,
As long as the iceberg
identifies itself with this present state it cannot realise its oneness
with the sea. It cannot comprehend that in its identity with the
entireness of the ocean it is the preserver of millions of lives, that all
icebergs are its own products, that it is of infinite expanse and its
majesty is timeless, that nothing can dry it up, nothing can resist it,
that its joy is without limits, its power inexhaustible.
The same is the case with
the human being. Man is like an iceberg. As long as his inner
consciousness dwells in the human existence, and is not touched by divine
grace, not freed by the fire and force of divine wisdom, it is exceedingly
difficult for him to understand the fact that he has dynamic relationships
with the infinite Divinity, that there is an identity between his inner
being and God, that the divine presence within him is identical with God
Himself, and that, when God sustains the whole creation, it means that
this divine presence within himself is the preserver of all creation.
How long does it take for
the iceberg to overcome its limitations and merge with the vast ocean? It
can do so within minutes. Within minutes the iceberg that is the ego can,
through spiritual exercises and meditations, dissolve its limitations and
unite with the infinitude and splendour of the divine Consciousness.
All that is valuable and
wonderful in life on earth is directly related with the divine presence in
the heart of the human being: the beauty of the flowers, the intelligence
of the human mind, the light of the sun, the cool rays of the moon, the
genius of human mind operative in great artists and scientists, the
expression of love and goodness.
The whole problem of human
life consists in its limitations. But these limitations are purely
functional, without reality. They exist only as long as the human
individual refuses to grow in realisation and love. Through persistence
and ceaseless self-discipline man attains a state that enables his rapid
spiritual progress and divine realisation.
The desire for
God-experience is a gift of the divine presence in man. It is something
that can never be suppressed. It is a constitutional necessity for us. We
are made from God's own being, and a dynamic experience of the Divine
can alone be the solution to the problem of our human existence.
There are many methods to
attain this experience. Some make an effort to develop devotion, to grow
in faith and love, to make life simple, to transform lower impulses, to
devote all their thinking and doing to the all-merciful, omnipotent,
eternal Divinity. They seek to widen their spiritual knowledge through the
study of sacred scriptures and to develop saintliness through devotion and
Others, who are of a
markedly intellectual disposition, strive to grow through knowledge,
through realisation of an inner intelligence. In studying the conditions
of human life, they seek to arrive at a greater understanding of human
virtues and weaknesses. In this manner they pursue deeper insights into
the essence that enlivens human existence. They examine life and its
circumstances; they minutely observe the mind and its nature; they watch
and study themselves and finally realise the Truth.
We cannot have a direct
experience of anything except of Truth, God, the Infinite. We experience
objects through the senses. It is an indirect perception, and the
deficiencies and limitations of our senses render such knowledge
inadequate. Also the perceptions gained through deliberations of the
intellect are indirect knowledge. The same pertains to the mind and the
heart. Thoughts, feelings and emotions are indirect experiences.
We experience the body as
something external. We can inwardly distance ourselves from the body and
observe it. The same is possible in relation to our thoughts; they are
objects of our experience and if the instrument through which we perceive
our thoughts or the body is defective our perception will be faulty. Any
knowledge gained through perceptive faculties is limited, indirect and
But there is a Power of
which we have an immediate inner experience and which can grant us a
direct perception of all. Deep within us there is an Experiencer who is
the basis of all our experiences. It is His light that makes possible all
experience, subjective and objective. The senses that facilitate our
recognition of inner and outer objects cannot enable us to realise this
inner divine Experiencer. He is different from the thoughts. He is behind
and beyond our thoughts. He is different from all that we know, see and
feel, different from the senses through which we acquire our knowledge.
This inner Experiencer or
Observer cannot be experienced through any agency. If our senses could
behold Him, He would be an object of sense perception and thus limited and
imperfect. He knows Himself through Himself. This is the only direct