Quantum Physics and Indian Metaphysics

The modern scientific world often prides itself on its precision, its empirical rigour, and its relentless pursuit of measurable truth. Yet, in recent decades, some of its most revolutionary discoveries—particularly in quantum physics—have begun to echo ideas that were articulated thousands of years ago in the philosophical traditions of India. Two such principles stand out: the notion that the observer influences the observed, and the mysterious inter-connectedness described by quantum entanglement. These are not merely scientific curiosities; they open doors to profound metaphysical reflections, many of which resonate deeply with the insights of the Vedas, the Upanishads, and the system of Vedanta.

To begin with, the principle that the observer influences the observed emerges from experiments in quantum mechanics, most famously the double-slit experiment which was first conducted in 1801. At the sub-atomic level, particles such as electrons behave differently depending on whether they are being observed or not. When unobserved, they exhibit wave-like behaviour, spreading out in probabilities. But when observed, they appear to “collapse” into a definite state, behaving like particles. This strange phenomenon challenges the classical notion of an objective, independent reality that exists entirely separate from the observer.

This idea finds a striking parallel in Indian philosophical thought. The Upanishadic sages consistently emphasized that reality is not merely “out there” but is deeply intertwined with our consciousness. The observed actually would have no independent existence if it itself is not observed and acknowledged by the observer. With our varied consciousness, we perceive the reality differently and the reality also responds differently. Does not the same person respond differently to different persons? The concept of Drishti-Srishti—loosely translated as “the world is as it is perceived”—suggests that perception is not passive, but creative. The seer (drashta) and the seen (drishya) are not entirely separate entities. In fact, the ultimate inquiry of the Upanishads is directed inward: Who is the observer? Who is the one that experiences? 

The famous mahavakya “Tat Tvam Asi” (That Thou Art) from the Chandogya Upanishad collapses the distinction between the observer and the observed altogether. It suggests that the essence of the individual self (Atman) is identical with the ultimate reality (Brahman). In such a framework, the act of observation is not a trivial interaction—it is a meeting of reality with itself. The quantum insight that observation alters reality, thus, appears less paradoxical and more like a rediscovery of an ancient truth: consciousness is not separate from the cosmos; it is fundamental to it.

The second principle, quantum entanglement, takes us even deeper into this convergence. Entanglement refers to the phenomenon where two particles become so intrinsically linked that the state of one instantaneously influences the state of the other, regardless of the distance separating them. Quantum entanglement baffled even Albert Einstein, who famously called it “spooky action at a distance.” Yet, repeated experiments have confirmed its validity, forcing science to reconsider the nature of space, time, and causality. It is the operation of this quantum entanglement that we often telepathically communicate, receive a call or have a feeling of déjà vu because we have, at the level of our consciousness, have already entangled or connected with the person or place in question.

Here again, Indian philosophy offers a remarkably resonant perspective. The Upanishads declare: “Sarvam Khalvidam Brahma”—all this is indeed Brahman. This is not merely a poetic statement, but a metaphysical assertion of non-duality, most systematically developed in Advaita Vedanta. According to Adi Shankaracharya, the apparent multiplicity of the world is underlain by a single, undivided reality. Separation is an illusion born of ignorance (avidya). At the deepest level, everything is interconnected because everything is one.

In such a worldview, entanglement is not an anomaly but a natural consequence of unity. If the universe is fundamentally one, then the apparent “distance” between objects is secondary, even illusory. What quantum physics reveals through complex mathematics and experiments, the sages of the Upanishads intuited through deep meditation and introspection: that the fabric of reality is an indivisible whole.

The Brihadaranyaka Upanishad goes even further, suggesting that the self is not confined to the body or mind, but is expansive and all-pervasive. When the boundaries of individuality dissolve, the distinction between “here” and “there,” “this” and “that,” begins to blur. In such a state of awareness, the idea that two particles could remain connected across vast distances does not seem mysterious—it seems inevitable.

It is important, however, not to oversimplify or conflate these domains. Quantum physics operates within a rigorous mathematical framework and deals with measurable phenomena, while Vedantic philosophy is concerned with experiential realization and metaphysical inquiry. Yet, the parallels are too striking to ignore. Both challenge the deeply ingrained assumptions of separateness, objectivity, and linear causality that have dominated much of Western thought since the Enlightenment.

Interestingly, several Western scientists have themselves acknowledged these resonances. Erwin Schrödinger, one of the pioneers of quantum mechanics, was deeply influenced by Vedantic ideas. He wrote extensively about the unity of consciousness and the illusion of multiplicity, drawing clear inspiration from the Upanishads. Similarly, Niels Bohr and Werner Heisenberg engaged with Eastern philosophical concepts, recognizing that classical Western frameworks were insufficient to fully grasp the implications of quantum discoveries.

What emerges from this dialogue between science and spirituality is not a simplistic validation of one by the other, but a richer, more nuanced understanding of reality. The observer effect invites us to reconsider the role of consciousness—not as a passive witness, but as an active participant in the unfolding of the universe. Entanglement invites us to rethink the nature of connection—not as something mediated by space and time, but as something intrinsic to existence itself.

These insights also carry profound ethical and existential implications. If the observer influences the observed, then our thoughts, perceptions, and intentions are not inconsequential—they shape the reality we inhabit. This aligns with the Vedantic emphasis on awareness, mindfulness, and self-knowledge. To know oneself is not merely a personal pursuit; it is a way of engaging with the world more consciously and responsibly. That’s why they say, if we change our thoughts, we change our reality.

Similarly, if all things are interconnected, then the boundaries we draw between self and other, human and nature, individual and collective, become less rigid. This fosters a sense of compassion, responsibility, and unity. The harm done to another is, in a deeper sense, harm done to oneself—a principle that lies at the heart of many Indian ethical teachings. After all, if there is no difference between the individual consciousness is part of the collective or Supreme consciousness, there can’t be any differentiation among different individuals and communities, thereby pointing at the futility of all the disputes and discords arising in the human society.

Ultimately, both quantum physics and Indian philosophy point toward a reality that is far more subtle, mysterious, and inter-connected than it appears on the surface. They invite us to move beyond the illusion of separateness and to recognize the profound unity underlying diversity. While their languages and methods differ, their insights converge on a shared intuition: that the universe is not a collection of isolated objects, but a dynamic, inter-connected whole in which consciousness plays a central role.

In this convergence, we may find not only intellectual satisfaction but also a deeper sense of meaning. For it suggests that the quest for knowledge—whether pursued through the laboratory or the inner self—is, at its core, a journey toward the same truth: the realization that the observer and the observed, the knower and the known, are not two, but one.

 The Purpose Behind Creation

The question ‘why God created the world—especially a world filled with sorrow, pain, and apparent contradictions’, —has stirred human inquiry across ages. The sages of the Upanishads, the seers of the Vedas, and the divine voice of the Bhagavad Gita have all approached this mystery not with simplistic answers, but with layered insights that illuminate the nature of reality itself.

A simple yet profound teaching story—echoing the spirit of the Mandukya Upanishad—helps us enter this inquiry. A student once approached his teacher and asked, “Why did God create this world, especially one filled with suffering, pain, and imperfection?” Instead of answering directly, the teacher asked the student to bring him some water. The student returned with water in a silver pot. The teacher, however, became angry and threw the pot aside, saying, “I asked you to bring water, not the pot!” The student, puzzled, replied, “Master, it is impossible to bring water without a container.” The teacher smiled and said, “That is your answer.”

This simple exchange carries immense philosophical depth. Just as water requires a vessel to be carried, the formless divine intelligence requires a medium for expression. Creation, then, is not an arbitrary act but a ‘necessary manifestation’—a way for the infinite to express itself in finite forms.

In the vision of the Upanishads, the ultimate reality is ‘Brahman’ or the Supreme Being—limitless, formless, pure consciousness. The Taittiriya Upanishad declares that from this ‘Brahman’, all beings are born, by it they are sustained, and into it they ultimately dissolve. Creation is not something separate from God; it is God in expression. Just as a musician expresses music or a poet expresses emotion through words, Brahman expresses itself as the ‘creation’.

Yet, this raises a subtle question: if Brahman is complete and perfect, why should it need to express itself at all? The answer offered by Vedanta is not in terms of necessity, but in terms of ‘overflowing fullness’. Creation is often described as ‘Lila’ or divine play. The Brahma Sutras suggest that creation is like play in the world, not driven by lack or insufficiency, but by spontaneous joyful manifestation.

However, one may still feel that this explanation is too abstract. A more relatable way to understand it is to consider intelligence itself. If an intelligence possesses infinite potential, but remains unexpressed, it remains unknown even to itself in experiential terms. Expression becomes a way of ‘realising and manifesting potential’. In this sense, creation becomes a cosmic unfolding—a way in which the divine intelligence explores its own possibilities for further manifestation and enrichment.

This brings us to the most troubling aspect of creation: suffering. Why should a divine expression include pain, sorrow, and conflict? The answer lies in the nature of experience itself. The Bhagavad Gita teaches that life operates through dualities—pleasure and pain, heat and cold, gain and loss. Without contrast, experience loses meaning. Sweetness can only be appreciated in contrast to bitterness; light is understood because of darkness.

Just consider a world where everything is uniformly pleasant, without any variation or challenge. Such a world would soon become monotonous, devoid of any depth or growth. Similarly, a story or a film becomes engaging only when it includes conflict, tension, and resolution. A narrative with only joy and no adversity would fail to hold our attention. In this sense, the diversity of experiences—including those we label as negative—contributes to the richness and intelligibility of existence.

Another powerful metaphor emerges here: the world as a film and God as the projectionist. The projectionist runs the film, projecting scenes of joy, sorrow, love, and conflict onto a screen. Yet he remains detached from the story. He has seen the film countless times and is not emotionally entangled in it. This analogy aligns closely with the teaching of the Bhagavad Gita, where Lord Krishna declares that although He creates and sustains the ‘creation’, He remains untouched by its actions. The events of the world unfold within the field of nature, while the divine remains the witnessing consciousness.

This perspective shifts our understanding of suffering. Pain and sorrow belong to the ‘realm of experience’, not to the ultimate reality. They are part of the play, not the essence of the player. The challenge for human beings is that we identify ourselves with the roles we play rather than with the underlying consciousness. If we simply become a watcher or an experiencer, we will not be affected by the pain or suffering coming our way.

The Upanishads repeatedly remind us of our true identity. The Chandogya Upanishad proclaims the famous mahavakya, “Tat Tvam Asi”—“Thou art That.” This means that the individual self is not separate from the ultimate reality. Yet, this truth is not immediately evident. Instead, life unfolds as a journey of discovery, where the soul experiences the full spectrum of existence before awakening to its true nature.

In this journey, suffering plays a crucial role. It acts as a catalyst for introspection and transformation. When life proceeds smoothly, one rarely questions its deeper meaning. It is often in moments of pain and crisis that one turns inward and seeks answers beyond the material world. Thus, suffering, though unpleasant, can become a doorway to wisdom, thereby kindling a desire to seek to go back home to our eternal father, the Almighty.

The doctrine of karma further explains the presence of suffering without attributing arbitrariness to divine creation. The Brihadaranyaka Upanishad teaches that as one acts, so one becomes. Actions produce consequences, and these consequences shape our experiences. God provides the framework—the laws of existence—but individuals participate in shaping their own destinies through their free will and choices, as bestowed by the Almighty.

Within this framework, another profound insight emerges: the world may also serve as a test of our orientation. Are we drawn to the transient pleasures of creation, or do we seek the underlying source? The Bhagavad Gita distinguishes between those who seek material gains and those who seek the divine itself. Most people become engrossed in what might be called the “toys” of creation—wealth, power, pleasure—forgetting the deeper reality from which these arise.

Yet the very impermanence of these experiences eventually leads to disillusionment. What is gained is lost, what is built is destroyed, what is loved is separated. This impermanence or temporariness of everything around nudges the seeker toward a more enduring truth. In this sense, creation is not merely a playground, but also a ‘pathway back to the source’.

The ultimate goal of this journey is liberation—moksha. The Katha Upanishad describes the state of one who realizes the ‘Self’ as going beyond sorrow. Such a person continues to live in the world, but is no longer bound by it. Like the projectionist, they witness the play without becoming entangled in it.

A helpful analogy is that of a dream. While dreaming, the experiences feel real—joy, fear, pain, excitement. But upon waking, one realizes that the entire dream unfolded within one’s own consciousness. Similarly, the world, though experientially real, is ultimately a manifestation within the infinite consciousness of the Brahman, a dream that we see on waking and realize the same on death.

Thus, the question of why God created the world may not admit a single, definitive answer. Instead, it opens a doorway to multiple layers of understanding. Creation can be seen as an expression, as a play, as a field of experience, as a school for learning, and as a path to self-realization.

Returning to the teacher’s lesson of the pot and water, we see that ‘creation’ is not an error or an accident. It is the necessary condition for manifestation. Without the pot, water cannot be carried; without creation, the divine cannot be experienced. The world, with all its beauty and complexity, becomes the medium through which the infinite is revealed.

In the end, the deepest resolution of this question does not lie in intellectual reasoning alone. It lies in realization—when one directly experiences that the creator, the creation, and the experiencer are not separate. Until then, the world remains both a mystery and an invitation: a mystery to contemplate and an invitation to discover the divine within and beyond.

 Gods of Small Things: The Hidden Architects of Our Lives

The phrase “God of Small Things” often evokes the idea that the divine does not manifest only in grand miracles, temples, or world-changing events. Rather, the divine intelligence that governs the universe often works quietly through ordinary people and seemingly insignificant circumstances. In the theatre of life, not every person appears on the main stage, yet many of those who stand in the wings quietly determine the course of the drama. These individuals—sometimes unnoticed, sometimes underestimated—are what we may call the “gods of small things.”

In this understanding, “god” does not mean a supernatural being sitting in heaven, but rather any human soul who becomes an instrument of the larger cosmic design. Every individual we encounter carries within them a spark of the same universal consciousness. Through their actions, words, or even chance presence, they may influence the direction of our lives. Some shape our destiny directly; others do so subtly, even unknowingly.

Human history provides numerous examples where the actions of apparently ordinary individuals altered the course of events.

Consider the life of Alexander Fleming. In 1928, Fleming discovered penicillin, the world’s first antibiotic. The discovery itself was accidental: a petri dish he had left unattended became contaminated with mold, and he noticed that bacteria around the mold had died. What seemed like a trivial laboratory mishap turned out to be one of the most important medical discoveries in human history. Yet Fleming himself was only the first link in a chain of individuals whose contributions transformed medicine. Scientists such as Howard Florey and Ernst Boris Chain later developed penicillin into a usable drug. Each played a role—small or large—in saving millions of lives. The discovery was not the work of a single hero but a network of people, circumstances, and quiet contributions.

Another powerful example comes from the life of Mahatma Gandhi. While Gandhi became the symbol of India’s freedom movement, a pivotal turning point in his life occurred in 1893 in South Africa. A railway official ordered him to leave a first-class compartment despite his valid ticket. That single act of humiliation awakened Gandhi’s resolve to fight injustice through nonviolent resistance. The railway official, whose name history scarcely remembers, inadvertently triggered a movement that later inspired millions across the world. A seemingly minor incident became a spark that lit the flame of civil resistance.

The life of Abraham Lincoln also demonstrates the influence of humble figures. Lincoln’s early education came largely from borrowed books and the encouragement of local teachers and neighbors. These individuals were not famous intellectuals or political leaders; they were ordinary people who believed in a young boy’s curiosity. Yet their encouragement helped shape the mind of a man who would later guide the United States through its most difficult crisis, the American Civil War.

Similarly, the success of great leaders often rests on the invisible work of countless others. During the struggle for India’s independence, figures like Jawaharlal Nehru or Subhas Chandra Bose commanded global attention, but the movement itself survived because of thousands of unnamed volunteers—villagers who sheltered activists, workers who organized protests, printers who secretly circulated pamphlets, and ordinary citizens who risked imprisonment. Without these “small” contributors, the freedom movement would have collapsed.

History also shows how people considered insignificant at a particular moment can transform the future. When Rosa Parks refused to surrender her bus seat in Montgomery, Alabama, in 1955, she appeared to be just one ordinary passenger among many. Yet her quiet act of defiance ignited the Montgomery Bus Boycott, which became a turning point in the American civil rights movement. Through her courage, she inspired leaders like Martin Luther King Jr. and millions of others to challenge systemic injustice.

Even in scientific progress, small acts of mentorship or recognition often determine whether talent blossoms or withers. The young Albert Einstein struggled to find academic employment after graduating from university. Eventually, he found work as a patent clerk in Bern. The job itself seemed mundane, but it gave him the mental freedom to think deeply about physics. In 1905, while working there, Einstein published the revolutionary papers that would reshape modern science, including the formulation of the Theory of Relativity. One might say that the humble administrative job—and the supervisors who allowed him the intellectual freedom to think—were part of the cosmic arrangement that allowed genius to flourish.

These examples illustrate a profound philosophical truth: the web of life is interdependent. Each individual, no matter how ordinary they appear, may carry a piece of the larger puzzle. The universe unfolds not only through the decisions of kings and presidents but also through the unnoticed gestures of teachers, clerks, friends, strangers, and even critics.

This perspective has deep roots in spiritual traditions. Many philosophies hold that every soul is an expression of a universal consciousness. The ancient Indian idea of the Atman suggests that the same divine essence resides within every living being. If this is true, then each person we meet becomes a messenger or instrument of the larger cosmic intelligence. Sometimes they guide us, sometimes they challenge us, and sometimes they obstruct us—yet each role contributes to our growth.

In our personal lives, we can easily recall individuals who changed our direction in subtle ways: a teacher who encouraged us when we doubted ourselves, a colleague who introduced us to a new opportunity, or even a critic whose harsh words pushed us to improve. These people may never realize the depth of their influence. Yet their actions become turning points in our life’s narrative.

The opposite is also true. When we dismiss or disrespect people because they appear unimportant, we may unknowingly close doors that destiny intended to open. History contains many stories of powerful individuals who underestimated others and paid the price for their arrogance. Humility, therefore, is not merely a moral virtue; it is also practical wisdom.

Every person we encounter may hold a key—perhaps to knowledge, opportunity, protection, or transformation. The stranger who offers timely advice, the junior colleague who provides crucial information, the worker who quietly maintains a system that everyone depends on—each may exercise a hidden influence over our journey.

Recognizing the “gods of small things” encourages us to cultivate respect for all human beings. It reminds us that greatness does not belong exclusively to those who appear powerful. Often, the true architects of destiny are those whose contributions are woven quietly into the background of events.

This realization also deepens our understanding of the cosmic plan. Life is not simply a sequence of random encounters; it is a complex network of interactions where every soul plays a role in the evolution of others. Just as cells within a body cooperate to sustain life, human beings cooperate—consciously or unconsciously—to sustain the progress of civilization and the spiritual evolution of humanity.

When we adopt this perspective, our attitude toward people changes. Instead of seeing individuals as obstacles or tools, we begin to see them as participants in a shared journey. The office assistant, the driver, the teacher, the rival, the friend—all may become channels through which life teaches us lessons.

Ultimately, the concept of the “god of small things” invites us to live with humility and gratitude. It teaches us that every interaction carries meaning and that every soul deserves dignity. The universe often chooses the most ordinary instruments to accomplish extraordinary purposes.

If we remember that every person embodies a fragment of the same cosmic consciousness, we will naturally treat others with respect and kindness. We will realize that the person standing quietly beside us today may become the turning point of our tomorrow.

In that sense, the divine does not reside only in distant heavens or monumental events. It lives in the countless human beings who cross our path—each carrying a spark of the same universal intelligence, each playing a role in the mysterious unfolding of our lives. These are the true gods of small things.

 

 The Purpose Behind Cosmic Drama

One existential question often asked by all and sundry relates to the purpose behind God’s creation. After all, why is it that God created this world full of suffering and pain? Is there any grand design or purpose behind it all? While there is no readymade answer to such questions, the spiritual thinkers and philosophers have all been surmising about them for quite some time now. The truth is we can only hazard some plausible explanations and justifications about the same based on some experiential and logical conclusions.

To begin with, let’s imagine the existence of an all-powerful God sitting alone and idle with not much to do, none to interact with, none to talk to or none to preside over. Even if God had the idea of everything in the world, animate and inanimate, the concept of a tree or a mountain, the concept of a human being or a bird would have no meaning, unless and until they are all materialized and brought into actual existence. The conceptions of various emotions and feelings would similarly have no meaning unless and until they are created and brought into actual play through a live drama to find out and appreciate their true nature and nuances.

So, lo and behold, the Almighty, either to kill his boredom, to examine the potency of His own power and creativity, to keep examining and testing His own creativity and to further stretch the limits of His supremacy, He created the humongous cosmos, the multiverses and divided Himself into infinite souls by creation of infinite variety of living beings including humans to express different aspects of His intelligence and capability in the every unfolding drama that would play out under His supervision.

So, God apparently created this world not only to keep Himself engaged and entertained, but also to groom capable associate souls to keep expanding His intelligence and to keep stretching the limits of His creativity. The God, like a child, loves to play with the toy that He creates in the form of this ever-changing cosmic drama.

            Through the creation of ming-boggling variety in the infinite cosmos, God has given us choices to pick out the best to cultivate and nurture the same carefully according to the divine law of nature. The differences among the peoples of the world in terms of race, caste, language, religion etc should not create a division among us, but they actually give us the choice to nurture the same to the best of our ability as per our choices and liking without being at the loggerheads with each other.

Thus, we, being made in God’s image and endowed with divine qualities, can develop and improve all such elements of nature, physical and abstract, to nurture the best qualities and capacities to develop the ideal man and the ideal world. All the talented, gifted, successful and famous individuals actually have no independent existence of their own. The graveyard is a testimony to this truth. All these gifted and successful persons actually extend and expand divine authority. No soul can actually identify and recognize their own achievements and attainments of their previous lives.

We all are here to learn and evolve in the school of life in our upward spiritual journey and on the way, we improve, extend and expand God’s authority and creation. The only positive aspect of our sectoral success in life is the reinforcement of our natural tendencies which express themselves easily in the next life. For example, one, who was a good mathematician or musician in the previous life, may forget all her/his relations, mathematical formulae or musical notes, but s/he would have a felicity with mathematics or music in the next life. S/he would learn and progress faster in mathematics or music in the next life than those with different past-life tendencies. The latter shall reveal their talents or felicities in different fields as per their past-life experiences. The same thing happens with our behavioural tendencies as well. A good person in the past life shall be a good person in the next life.

So, a successful person in the past life usually have a headstart in their next life. Hence, it is up to us to learn faster, better and conscientiously for a better afterlife or next life. The normative consensus in the world point to this unilinear directive development of human civilization to bring out the best amongst us to bring about the God’s kingdom on earth or anywhere possible. The history of human civilization has been a history of a battle between good and evil, with good always being promoted to bring about and sustain a positive harmony in the world.

We came into this world through the will of the God. But He has given us the freedom to live according to our will. Although the force of our endless desires is strong, the potency of divine will in us is stronger. It is this divine will that goads us in our bid to keep on the path back to the Almighty. After all, God made this world not only as His hobby, but also because He wanted to make perfect souls that would evolve back to him. God has given us the freedom to be good or evil, as we might like to choose. He allows us even to deny God’s existence. However, the purpose of our life remains becoming good and perfect using our free will.

One can ask how do we know this that we should endeavour to become ‘good’ and not transform ourselves into wily and nasty individuals. This can be sensed by the fact that doing bad or evil does not generate happy hormones inside our body or create positive emotions. We feel so uncomfortable or churlish after doing something bad. But we feel so uplifted and elevated by doing something altruistic or good. We feel so happy and satisfied when someone appreciates our help or heaps praises upon us for our good acts.

But again, the catch here is, we must not be carried away by praise, appreciation or fame stemming from our good acts as the world still being so diverse and unequal, with different souls being at different levels of spiritual evolution that our acts carry different meanings to different people. And our good acts should be carried out not with an eye to rewards or for selfish interest, but  for the satisfaction and joy they bring about in the process. So, the good acts should be done without an eye to the rewards. The rewards of our good and positive actions are the satisfaction of our being able to perform such acts themselves.

It is said that when the source of joy is transient and non-permanent, the joy can’t last forever. Hence, the joy emerging from the praise or fame immediately turn into sadness if one’s joy becomes conditional upon them. The temporary nature of source of our joy makes the joy itself temporary. We should actually be aiming at imbibing eternal bliss and joy. We should be able to nurture and cultivate the habits of staying happy and joyful by being fixed in the carrying out the works of God. By trying to continue the soul-uplifting works, we could keep ourselves transfixed in the same joyful state of mind all the time.

Another question always being asked relates to the existence of suffering as an inalienable part of God’s cosmic drama. After all, why did God create suffering as part of His cosmic drama? The truth is God has never created suffering or pain in the world. Actually, it is we who have created pain and agony for ourselves by transgressing the divine norms, rules and laws. It is our unlimited and often unethical desires which create pain and suffering for us in this physical world. Don’t we keep engaged all the time in hoarding things beyond our needs, often at the expense of others, using unethical means.

God is said to have endowed each of our souls with an unlimited GB pen-drive where we can store as much learning and lessons as we want. But instead of doing so, we keep engaged in creating and amassing things beyond our needs in this physical world, something that we would leave behind. And we do this while neglecting, starving, impoverishing, depriving and retarding the upward evolution of our soul, something that would be there permanently with us. It is this attachment to things physical and banal that create suffering for the soul when he lives in this world. Because in the process of her stay in this world, the individual creates negative experiences and tendencies for the soul which make it unhappy and troubled. It is these negative tendencies and experiences that creates a hellish experience for the soul in the afterlife as well. Sufferings and miseries are, thus, a necessary disciplining tool to keep us on the straight and narrow, to goad us on the right path and to eventually ensure our union with the Almighty.

Mind you, a man who does not get along with others is the one who does not get along with himself. No wonder why such people see disharmony wherever they go. Such people remain ever so unhappy and disturbed. While harmony conserves our mental and spiritual energy; disharmony dissipates it. A pure heart is the result of pure thoughts and emotions. Our world inside us determines our happiness outside. If we have positive thoughts and emotions, if our consciousness is peaceful and contented, the same will reflect itself in our day-to-day life. So, one who is an angel at home, shall be an angel in his social interactions also.

Similarly, it is our soul vibrations that decide our fate in the afterlife. Depending upon the positivity or negativity of the vibrations we carry, the fate of our afterlife is decided. Those with positive vibrations have heavenly experiences while those with negative vibrations and tendencies experience a hell after their death. With a positive cerebral-mental framework, we can definitely ensure the heaven for ourselves in the life after death. The more positive and powerful these vibrations become gradually, the faster we can get out of the cycle of life and death.

Human brains are generally larger than that of the animals, with the exceptions of those of elephants and whales. Being more complex, a human brain contains the greatest capacity for complex thinking, discernment and discrimination. Thus, humans alone are capable of advanced level of abstract thinking and discrimination and consequently, of God-realization.

We need to learn to live simply and take life more easily, trying to fathom the purpose behind our existence and that of this world. The greatest sin is ignorance, not to know what life is all about. Once we know this larger purpose behind our existence, all our troubles and pain shall disappear. We can, thus, have the real happiness. Happiness lies in giving ourself time to think and to introspect. We need to be alone once in a while, to spend some time in silence every day on learning the right lessons and in meditative practices relating to God-realization.

We often squander our energy by carping and cribbing about others, trying to mould people the way we want them to be, the way it suits us. But that’s wrong. Making everyone in the same mould shall make the world monochromatic, with no variety in the world. As five fingers together make a grip or different colours make our life colourful. They all serve a purpose. Similarly, different people with different mindsets and thought patterns have a specific purpose in our life. So, we must not think much about reforming others. Our tendency or inclination to reform others or control other’s lives is the foremost reason for many of our woes and suffering in this life. This often creates a lot of heartburns on both sides and spoils our social relations with those who matter to us. Hence, we should find time to focus on reforming ourselves rather than those around us.

If we are able to reform ourselves, the world shall automatically reform and be a better place to live in. We should try to find and discover our individual rough edges and chisel them out as we go along the life’s journey. The greatest field of victory is our own home. If we are an angel at home, we can be an angel everywhere. If we know that all the living beings are inalienable parts of the same divine energy and consciousness, we shall know that we are all kindred souls. As such, there should be no conflict or differences among us. Most of our troubles and disturbances emanate from a wrong understanding of our world and because of the creation of artificial divisions in the society.

Every night in sleep, God takes all our troubles to show that we are not a mortal being; we are an immortal spirit, made in God’s image. Don’t we do things at will in our dreams without the mediation of any physical body. Often, we fly or go from one location to another thousands of miles away in a jiffy. This is God’s way to remind us of our capacities and capabilities as His children. God wants us to remember this truth and realization about our own hidden powers during our conscious state. If this happens, we would know not to blame anyone for all our troubles, to know that we could be the master of our own destiny and to not be bothered by the anomalies of our mundane life.

However, so long as we have a desire to dominate other people spiritually or materially, we will not find soul freedom or eternal bliss and happiness. In our passion and excitement to acquire and achieve mundane stuffs, we often dissipate too much of our energy which could otherwise be directed towards God realization. In fact, excitement means we are directing too much of our energy to a certain part of our body while starving other nerves of that life force. When we get angry, we send tremendous volts of energy into the brain and the heart. It is proven that disproportionate frisson of emotions such as anger and fear so overload the nerves that they often cause our body to malfunction, sometimes even stopping the heart and causing the death.

As untrained warriors are soon killed on the battlefield, so are the persons untrained in the art of preserving their inner peace are quickly riddled with the bullets of worry and restlessness in life. This happens because of our ignorance of the purpose behind the creation and our own existence. That’s why we need to eliminate our ignorance through deeper and regular meditation to know the will of the God. As the adept sages have suggested, we can enter heavenly astral and causal worlds and commune with God through the control over our breath. The divine love can’t be found in a social gathering, while we are disturbed or engaged with everyday mundane preoccupations.

The God can be discovered in silence and solitude through deep meditation. He who lives in the bodily temple without ever being affected by the changing sensory perceptions, remaining even-minded during pleasure and pain, becomes a true being among men. As we know, the image of the moon gets distorted in an agitated turbid water, but we see its clear image in still waters. Similarly, we can have a clear image of the Divine, if we can still and quieten our mind through deep meditative practices without getting disturbed by different things.

What’s surprising is that people these days have so much time to worry and suffer, but they have no time to meditate. If we don’t have time for God and spiritual practices, why should God have time for us? It is through meditation that we can find our way to the God. God is said to be always pursuing us with His boundless love. He never tires of keep supplying us with all our needs and granting our wishes all the time, without asking anything in return. The only thing God expects from us is our love and affection.

If we love Him deeply, we shall find Him. As His son, we have a right to ask for anything from Him. The magical power by which God transforms His infinite consciousness into finite dream images and gives them a dream reality is called Maya. God is always trying to pull man back to Him and Maya is also simultaneously trying to pull the man back to itself. There is a continuous tug of war between man’s spiritual quests and his attachment to Maya. Man is free to move towards either. Our continuous evolution means that we are going away from God and into the clutches of Maya.

Involution means going back to Him. However, going back to God by the involuntary process of nature is a very slow process. But the discriminating man can expedite it by his strong desire for liberation, by means of regular and disciplined meditative practices. When we try to contact God through such spiritual practices, intuitive perception of truth often guides us in everything we do. Right behind the darkness of our closed eyes are the wondrous forces and eternal reality of the universe.

When we watch a movie, we like an engaging movie with a lot of action rather than a dull movie. When we are finished with the movie, we know for sure that nobody was killed and nobody was suffering. Same is the case with our world which is nothing but a dream of the God. This has been very well described in the Bhagwad Gita. The same is the case with our dreams where we realize the magnificent power of our consciousness. If we know that all our sufferings and pain are nothing but myth associated with physical body and are an aid in our upward spiritual evolution, we shall not get perturbed. We, as eternal souls, are here only to learn our lessons and get back to our eternal home at the end of this learning cycle.

If our mind remains anchored in the God, we will never suffer. God is always holding our hand and guiding us on to the right path. While we see only a chapter, the God knows the entire story, the whole book. The perspective of a child is limited by the womb. He does not know and can’t imagine that there is or there can be a better life beyond the womb, under a loving mother. He does not realize that a loving mother is all around him. Similarly, we don’t realize that there is a beautiful world and a loving God beyond this painful physical world.

When we seek God, we don’t get Him; we only lose what is not Him. When we seek light, we don’t get it; we start losing the darkness and the light is all around us. Similarly, through good associations and good habits, we can find our way out of the darkness which brings us nothing but pain and suffering. Lord Krishna said in Bhagwad Gita, “Among thousands of men, perhaps one tries for spiritual attainment; and among the blessed true seekers that tries to reach me, perhaps one perceives me as I am”. The Lords knows what we think and if we love Him truly, He will reveal Himself to us. God expects nothing from us but our true love.

A true devotee is always awake in his infinite spiritual nature, and asleep in his material nature. A cow, grazing calmly, does not bother about its calf. But if we go near the calf, the cow comes to us immediately for its protection. Similarly, a true devotee may be outwardly busy with his work, but is always focused on God. All paths lead to God. Everything has come out of God and must go back to him. Don’t we feel hurt, if someone does not acknowledge our help or gifts. Similarly, God also feels hurt, if we don’t express our gratitude after receiving so much from him. God, if at all, is only begging for our love and wants us to remember Him. No work can be greater than finding him who created us. To find God, we must find sometime everyday to be with him alone. 

We must be willing to suffer to find God. Renunciation, sacrifices and penance are not an end, but means to an end. Devotion is one offering that tempts God. As we don’t check the seed’s fate after planting it, but allows it to grow. Similarly, we must not check for immediate outcomes of our spiritual practices. We should just keep tending to them.  But we must be extremely patient in our divine pursuits. We find it so difficult to meet a very important person. A VIP meets us only when he finds us worthy enough. Similarly, the master of the multiverses or God shall meet us only when we are good enough or deserving enough to meet Him. Life’s journey has a deep meaning to teach us the importance of seeking God.

When we shoot an arrow, it travels with its force until that force dissipates. We, too, were propelled from God and our desires are the force that keep us moving away from him. When our desires are exhausted and dissipated, we will be drawn back to God again by the power of his gravity. The dewdrop that separates itself from the lake and floats in isolation on the lotus leaf will be dried up unless it returns to the lake. Same is with our divinity.

This earth is a stage and the God is the stage manager. If everyone insisted on being kings and queens, an unfolding cosmic drama would be impossible. True happiness is possible only when one plays his part rightly and not otherwise. On the last day, God shears everyone of all possessions and titles. What we have acquired in our soul is all that we take with us. We should never be discouraged when our role is difficult.  When we are through with our acting, we will be received as a child of God.

Hence, our children should be taught the habit of sharing and caring; that money, success and prosperity should be shared with others as trustees. Those who share their good fortunes attract wealth and abundance wherever they go. He who is motivated by selfish desires neglects his assigned role in helping the drama of God’s creation.