Show Me God And I Will Believe!

The question is: are we awake to feel God’s presence?

By Ashutosh Patnaik

Whether it’s a mega temple, or a shopping mall, or a towering corporate office, ever wondered about the creepy security checks, the basement parking floors, the smart-escalators, the cooling system, the nifty workstations and many other systems within the store or office space — all so well organized, spick and span. But hardly do we find the CEOs and board members running to handle such chores and errands. It is said, the best leader creates systems and inspires people, often working behind the scenes.

Now, this entire system of autonomous functioning in a building is predicated on the order of the broader cosmos. Prominent sociologists and scientists openly declare the non-existence of God. However, the paradox is that they sense the existence of God, although they may not be fully awake to realize it. Without order, mathematical theorems and their accuracy would have never worked. The success of Chandrayaan 3 and similar space expeditions proves the precision of mathematical equations which are aligned with the astronomical forces that are beyond human control.

Though the physicist the late Stephen Hawkings claimed to be an atheist, his seriousness to deciphering patterns and presenting them in equations casts doubt on his claim. In his work, the grand unifying theory, he painstakingly narrates leaf after leaf to draw faith on an invisible “X” particle that supposedly unifies the entire creation. This paradoxically reflects Hawking’s belief in a plug variable “X” particle more than recognizing the intelligence behind it.

Perhaps, possessed by reductionistic ideology, he failed to accept the creator behind the grand design of the universe. The fact of the matter is that the creator exists not only within patterns and order but also transcends them. Such juxtaposition of role proves God’s independent nature. Just as the mere existence of a book proves the subtle presence of an author, the precision in creation, amid all its puzzling factors, itself proves the existence of God.

Casting Doubt On “I Am God” Theory

Hiranyakasipu, who was notorious for all his sinister deeds, was well-versed about the wisdom surrounding creation and the creator. Yet his insatiable desire for personal enjoyment eventually overshadowed his intelligence. Add to that, the subtle yearning to revel in self-glorification and to attain undying uber status in society blew out of proportion. In our own experience, we may have seen people acting as Gods, despising and looking down at others.

From a third-person perspective, this scenario appears grotesque. Yet, for those who have achieved or aspire to attain seemingly unattainable milestones, they tend to remain indifferent to the existence of God, subtly striving to become gods themselves.

This philosophy is akin to the Mayavada doctrine, which weaves a deceptive narrative proclaiming, “You are God.” So, instead of asking, “Show me God,” it suggests that you already think you are God. This school of thought, akin to that of Hiranyakasipu, has been embraced by prominent atheists.

However, when push comes to shove, such as illness or death, such self-proclaimed gods curl down in despair. The fact that the desire to be the supreme indomitable enjoyer clouds the judgment of otherwise rational individuals, giving rise to dimwitted, I-am-God ideologies. This phenomenon of disbelief in God, despite overwhelming evidence, highlights more envy than ignorance to accept God as the ultimate controller and enjoyer, which obstructs our vision of recognizing God.

The Lens To Decipher God

For most, the concept of God is rooted in the idea that God is a judge who is constantly after our case, striking with thunderbolts for every fraction of deviation. No wonder people viscerally despise such God who slaps tight for all our moral inadequacies and failures to uphold discipline and proper sacrifices. A poignant question arises: How many of us would feel encouraged when someone presents a record of our short temper, or muttering of slang in the face of perceived insult, what to speak about lapse in our sadhana and other casual behavior from the past week?

But why does God have to play the role of a judge? Or why do we need a judge in the first place? Without judges and the legal system, society would descend into chaos. I don’t subscribe to the barbarity of certain middle-age cultures that were practiced then, such as feeding criminals to hungry lions, or throwing them off a cliff onto a bed of sharp arrows or burning and beheading rapists and pedophiles on stake. These crude examples of legal systems existed in times when there were no police or prison systems. Desperate times called for desperate measures, and these semi-judicial legal systems prioritized social harmony above everything else. It is likely for this reason that God assumes the role of a judge to maintain harmony in society and deliver justice to those who abuse their free-will, which is fundamental to every entity.

Consider the case of Hiranyaksha, who had amassed unparalleled mystical prowess surpassing the guardian deities of the universe. Undoubtedly, power is a great enabler for progress and prosperity, but when the same power concentrates in the hands of a select few, things turn unsavory. Absolute power amplifies a person’s true character. This is precisely why power should always be subordinate to humility. Humility is the precursor to wisdom, which in turn leads to understanding our identity and our connection with the supreme reality. Without humility, we stay intoxicated by the influence of inflated self-worth, which stands as a barrier between us and transcendence. This barrier is exemplified by Hiranyaksha’s act of plunging the earth into the Garbhodakasayi Ocean. In response, the Lord immediately appeared and killed the demon. God occasionally assumes the role of an executor for his creation to guide and humble wrongdoers, demonstrating his care for his created beings and establishing harmony. However, God has not limited his role in programing the creation or trouble shooting miscreants; he also descends in his original role, manifesting his spiritual character as the Supreme irresistibly attractive, beloved Krishna.

It is unfortunate that many self-proclaimed gurus of the world accuse the Supreme Personality of Godhead Krishna ad hominem. Even individuals like Sisupala, who happened to be Krishna’s cousin, failed to recognize his divinity. Such remarks only reflect their envy and pride, which is the antithesis of humility and which distances one from realizing the supreme reality. The Bhagavad-gita (4.34) therefore underscores the importance of subordinating one’s ego and surrendering to those self-realized seers who have experienced the truth. “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.”

The Shift: From Feeling God To Seeing God

The shift from irrational predisposition of blindly questioning to genuinely inquiring about the process to perceive God is the point that requires to be tabled. The process to perceive begins with the intention to cleanse our inner lens, which has become clouded by layers of psychophysical memories that have fossilized our beliefs and emotions in ways that hinder our ability to perceive God. Swiss psychiatrist Carl Jung would refer to this as the “collective unconscious” that often shadows on our true intentions.

To embark on the journey of learning how to perceive God, we must first acknowledge our shadow self, which tends to be impulsive in nature. Recognizing this reality, Srila Narottama Dasa Thakura, in his book Prema-bhakti-candrika, expounds on the theme of integration. This involves integrating the shadow self, such as lust, by channeling it towards the purpose of nurturing Krishna conscious values in children. Anger can be directed towards those who harbor envy and malice in their hearts towards God and his dedicated servants. Greed can be redirected to the study and reflection on wisdom texts like the Bhagavad-gita in the company of like-minded friends. Illusion can be dispelled through remembrance of the Lord, and madness can be experienced joyfully while singing the glories of the Lord in chorus.

In this way, Narottama Dasa shares a valuable insight from his spiritual practices. This form of integration doesn’t require any demanding religious beliefs; it naturally aligns with our individual personalities. Consequently, it awakens our latent ability to perceive God in every situation and behind every life event. This awakening is realized through the proper integration of our lifestyle within a community of like-minded seekers, guided by wisdom books and thoughtful spiritual mentors. In this process of devotional living, sincere seekers undergo a transformation in both their hearts and vision, shifting from merely feeling God to seeing God.

The Secret To See God

On the closing: As I pen this write up, the sun is setting, casting a crimson hue upon the evening skyline, while elsewhere it marks the onset of dawn. This is just one of the many instances of the manifold beauty and order in the cosmos serving as a window to enter the remembrance about the ongoing real-time activities of the Lord in the spiritual world. Such activities remain concealed to people whose eyes are not anointed with the ointment of love. This vision is unveiled for those serious seekers who have fully applied and internalized the ninefold path of devotion as outlined in the Bhagavatam (Bhagavatam 7.5.23). They are listed here with a brief explanation:

1. Sravanam: Listening to stories, glories and qualities of God.
3. Kirtanam: Chanting the names and mantras of God.
   
4. Smaranam: Remembering God and being absorbed in His thought.
   
5. Pada-sevanam: Serving the lotus feet of God.
   
6. Arcanam: Worshipping God.
   
7. Vandanam: Prostrating before God.
   
8. Dasyam: Serving God in the mood of a servant.
   
9. Sakhyam: Befriending God.
   
10. Atma-nivedan: Surrendering oneself to God.

By following this process, luminaries like Narada, Dhruva, Pracetas, the Six Goswamis, Srila Prabhupad, and countless other seekers, moved from merely feeling God to actually seeing God. Their lives stand as a living testimony to this transformation. It’s not that we must see God to believe. The confidential question is: Are we willing enough to witness God’s presence?

Ashutosh Patnaik is a senior associate working in an MNC. He holds a master’s degree in finance. Besides work, he is an avid reader and writer in the genre of contemporary-cum-devotional subjects and a frequent contributor to BTG.