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It seems to be the opinion of some great thinkers that God is not involved in our daily lives at all, and that all that occurs is simply our own mental projection. Then, one hears people say that they are consulting God or their inner Self — the expression is ‘I am getting that I should do such and such...,’ or ‘My inner guide has told me to...,’ etc. And these so-called tunedin persons get their answer back in seconds — as if God, the Almighty and Transcendent Nondual Reality without a second, is simply standing by for their convenience, awaiting their counsel on any mere mundane matter or traumatic emotional situation! What is the truth of this?

The truth is, that due to Brahman’s uninvolved nature, one has to transcend life and mind in order to consult That which is beyond them. And that takes time. As well, the decrees that come from such a “Place” are harder to work into everyday understanding, and so must be filtered and applied methodically and carefully. An adept takes days to comprehend the Lord’s Will; others take longer, even lifetimes. Thus you find the authentic yogis and luminaries spending greater amounts of time “There,” in supernal contemplation, especially before transmitting any results to others. Those who “get” answers or “consult” their inner guide and so forth are for the most part pretenders who deceive themselves into thinking that what they “get” comes from “on High,” when it usually comes swiftly and directly from the ego-mind complex. In the case of such as these, how could it be otherwise? Is Truth a game of guess and tell?


If God and Divine Mother are not involved in our lives then how are we to understand statements such as ‘May Mother do with me what She will,’ and ‘May God’s Will be done’?

First of all, it is the transcendent aspect of Brahman that is uninvolved in everyday life; otherwise, It would not be Transcendent. Beyond that, one could also make a point for the idea that Brahman and Shakti are very connected in our lives — but from the standpoint of They are we and we are Them. That is, they are not evolved, as most think, but subtly involved. Sri Krishna tells us in the Bhagavad Gita that God does not create cause and effect and various other phenomenal happenings, but that nature does all that — an important teaching to comprehend. Still, nature obeys the supreme laws of the Lord — the Cosmic Laws. In this way is nature and all that abides in it connected with Brahman but not Brahman. For Brahman can never be objectified, being the Eternal Subject. It is a great wonder that all can move, act, and think by the presence of the Absolute, yet It remains unmoved, inactive, and inconceivable. This alone is grounds for a transcendent meditation, or at least a very deep contemplation.

And in the case of the Divine Mother, She is something far more and far less — far more profound and far less comprehendable than beings can imagine or conceive of. If I involve Her in “money matters,” for instance, or matters of everyday concern, She is supremely uninterested and not amenable to such suggestion. That is why Sri Ramakrishna could not ask Her for anything. Not only His own conscience would not allow it, but She cannot be attracted there anyway. So we read that it was Sri Ramakrishna who gave the young Naren and his family the desired boon of food and clothing, while Mother Kali remained aloof. They do not call Her “Detached Witness Consciousness” for nothing.

There are those, however, who though She does not answer in mundane ways, imagine that She does, and project their own will and ego in terms of hopes and expectations over all life situations. Then it becomes “God told me,” “God blessed me,” and “God granted me,” etc. His word, His blessings, and His boons are already permeating everything — particularly in the form of negative experiences — yet people feel that they have to take this original material and shape it into what they most desire and want. In the end we see these people unhappy, and blaming God for what happened to them in nature, in maya, in relativity. For He only “gives” what we need, not what we desire (unless the desire is in accordance with what one needs). That is why Sri Krishna tells Arjuna to seek not what is evil or pleasurable, but what is beneficial. And it takes discrimination to know the difference — what is best for oneself, rather than what is merely good for the ego.

Further, do parents get a special award for raising their children? Do they give them birth and then expect the neighbors to bring them up? In like fashion, God does not need to be lauded for all the good that happens to us, because His mere detached Presence provides for everything — even the “bad,” as I stated. And if the Truth be known, His detached Witness Presence is a sign for us to merge with Him, whereas we instead become attached to the “creation” — our own projection — and enjoy and suffer there in delusion. And then we praise and blame Him for that? At least let me take responsibility for my own doings, all the while knowing this Lord and Mother to be supremely transcendent of such dualities. We are to read and study the scriptures, learn about the dvandva-mohena — the deluding pairs of opposites in maya — and then somehow deludedly assign them to the Nondual Reality? I don’t think so. Therefore we find Swami Vivekananda stating cogently: “Instead of materializing the Spirit, i.e., dragging the spiritual to the material plane, convert the matter into Spirit and try to live in it day and night. Seek not, touch not with your toes even, anything that is uncanny. Let your souls ascend day and night like an unbroken string unto the feet of the Beloved whose throne is in your own hearts and let the rest take care of themselves, i.e., the body and all else. If there be glory in keeping the machine in good trim, it is more glorious to withhold the soul from suffering with the body — that is the only demonstration of your being ‘not matter’ by letting the matter alone.”

Still, there are many of Mother’s smaller powers — shaktis — that oversee the functions of the universe in space and time. One simply bides with them, watching, letting them dictate and trickle down the decisions and outcomes pertinent to daily life. Thus one learns to live like “a blown-off leaf in a gale.”

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