Nature and God
InSelf Yoga™ asserts that Nature and/or personGod are God (absolute) in the sense that nature is listed in Sanskrit as prakriti. God is listed under several terms such as mahapurusha and paramatman. There is also another important terms which is brahman which means the sum total spiritual reality which includes temporary but overpowering manifestations. Brahman is a blanket term which does not sort parts of realty. It recognizes reality at large. It ignores the parts. It does not sample anything. It only considers the collective as one principal reality.
Nature all by itself without the participation of the personGod is God, is absolute. It is so in any overpowering part or as itself as a collective reality. When positioned as a limited and particle self, as atma, God is anything in part or whole which is overpowering or which can phase out one’s objectivity. Both the nature as an environment and the personGod as someone who is manifested but who has colossal power, is God, is beyond repute, beyond control.
Patanjali listed this personGod as being the one who taught the ancient yoga teachers.
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः॥२४॥
kleśa karma vipāka āśayaiḥ aparāmṛṣṭaḥ
puruṣaviśeṣaḥ Īśvaraḥ
kleśa – affliction, troubles; karma – action; vipāka – developments; āśayaiḥ – by subconscious motivations; aparāmṛṣṭaḥ – unaffected; puruṣa – person; viśeṣaḥ – special; īśvaraḥ – Supreme Lord.
The Supreme Lord is that special person who is not affected by troubles, actions, developments or by subconscious motivations. (Yoga Sutras 1.24)
तत्र निरतिशयं सर्वज्ञबीजम्॥२५॥
tatra niratiśayaṁ sarvajñabījam
tatra – there, in Him; niratiśayaṁ – unsurpassed; sarvajña – all knowing; bījam – origin.
There, in Him, is found the unsurpassed origin of all knowledge. (Yoga Sutras 1.25)
स पूर्वेषामपि गुरुः कालेनानवच्छेदात्॥२६॥
sa eṣaḥ pūrveṣām api guruḥ kālena anavacchedāt
sa = sah – He; eṣaḥ – this particular person; pūrveṣām – of those before, previous authorities, the ancient teachers; api – even; guruḥ – the spiritual teacher; kālena – by time; anavacchedāt – unconditioned.
He, this particular person being unconditioned by time, is the guru even of the ancient teachers, the previous authorities. (Yoga Sutras 1.26)
Nature has phases, dimensions and sub-dimensions in the billions. This itself is problematic and is a threat to the limited individual person. How can he/she/it adjust to the switches in and of nature? In so far as the individual limited person needs support from an environment, it is confronted with God as the environment which can displace or overpower it. At every step, wherever it is, it may be challenged by a greater person, who is greater in one, more or all areas of actions. That is another way to rate God.
In relation to someone’s bad behaviors and faulty decisions, nature has to support everything which occurs. There is nothing good or bad which occurred, occurs or will occur which nature did not, does not and will not support. Without such support whatever action is committed on any plane, physically, emotionally or mentally or psychically, cannot be a reality in the short or long term. Whatever exist must have nature’s support and must be motivated by nature itself, by some part of it.
In relation to nature endorsing transmigration or shifts of personSelves from one body to another, it is fully involved in these shifts and continues those operations ceaselessly. Just as the waves keep lapping the shore, so nature endlessly produces new manifestations which fizz when they are hurled into a situation which refuses to endorse them any further.
In relation to the individual ability to transcend nature or become exempt from nature’s willy nilly operations, the only way is for an individual to escape nature’s predominance, is to shift or be shifted to one of its environments which is compatible with what that individual finds to be pleasant. To achieve this, the individual would require assistance from natureGod and personGod.
Even though some teachers present reincarnation as a choice action. I do not endorse this view. My opinion based on astral observations is that reincarnation is a no choice affair except in a few rare cases of mahayogins. Even the deities must reincarnate, even Krishna, the person who declared himself as the mahaPurusha Supreme Person. Hence his statement is either incorrect or we cannot award anyone else exemption from rebirth unless such a person has the support of God to be outside the influence of nature we experience it currently.
A more realistic idea is to learn how to better manage the rebirths, because one does not have the power to eliminate every aspect of nature, one is just not that important as a limited individual self.
