God Realization - Not Just Sermonizing

True God realization is not the product of intellectual discourse or sermonizing—it is the supra-mental awakening of the divine spark within. As Sushil Kumar Vasudeva affirms, only through the grace of a perfect master can the seeker transcend theory and experience the indwelling Spirit. This page stands as a testament to the living truth that spiritual transformation begins with vision, not words.

God Realization - Not Just Sermonizing
By Sushil Kumar Vasudeva

Satiation of carnal desires (or seeking sense-pleasure) is not the aim of human life. Human beings have a much higher and nobler goal to achieve. Lasting peace, equanimity and equipoise of mind can never come from worldly attainments. Happiness obtained from worldly accomplishments is transient and hence does not last long. On the contrary, they become a cause of worries and sorrows at some stage in life. Paradoxically, even amidst prosperity, pelf and plenty, many people feel an agonizing sense of inner impoverishment, which, they admit makes them feel ill at ease. The aspiration for self- fulfillment becomes evident from their search for the nectar of life. True happiness lies in spirituality, if taught by a preceptor and learnt by a seeker as a science of experience of the inner world. This is also what is commonly called God Realization.

Mere oral sermonizing is not realization by any stretch of the imagination. Realization is the instant and spontaneous supra-mental experience of inherent divinity; a perfect sage is capable of and helpful in conferring such Realization. It is upon this super-sensory experience that our quest of peace, happiness and perfection can be put to rest.

However, mere theory is not capable of producing the desired results. Theory sans practical experience of divinity inherent in man is like padding the mind with prolific descriptions of Soul and Super Soul - only to eventually be confronted with natural questions like: Where is God? How I can see Him? This is amplified in the Bhagavad Gita, The Song Celestial. It is primarily a story of Sri Krishna, the Lord in human embodiment, and Arjuna, the disciple. The dialogue between them is spread over 18 chapters.

From chapter one to 10 of the Gita, Lord Krishna replied to a plethora of questions from Arjuna. This constituted verbal education. This, however, did not quiet the agitated, confused and wavering mind of Arjuna. Replies generated further questions. Though the answering authority was Lord Himself, verbal knowledge could not satisfy, convince and pacify the flustered mind of Arjuna. Arjuna identified Krishna as merely a physical body. All exhortations and teachings of Lord did not yield any lasting effect. This was in reality a divine sport of the Lord in human embodiment. He wanted to show to mankind that attainment of God is beyond verbal knowledge. Lord thus showed to posterity the limited value of theory and mere sermonizing.

The Saint Ramakrishna Paramahamsa has re-affirmed the eternal verity of this fact. He says," What will a man gain by merely reasoning about the words of the scriptures? Ah, the fools! They reason themselves to death over information about the path. They never take the plunge. What a pity!"

Eventually Lord blessed Arjuna with the divine eye and showed him His cosmic form - the transcendental reality. Arjuna exclaimed on initiation," If hundreds of thousands of suns rose up at once into the sky, they might resemble the effulgence of the Supreme Lord in that universal form" (Gita, Chapter 11, Verse 12). Physical eyes can just see the outward form. The inner soul can be practically perceived by the eye of spirit.

The celestial vision is not a mental construction but the revelation of the metaphysical truth that is beyond the finite mind and intellect. On seeing the elemental and metaphysical form of God through the divine eye, our horizon widens and we move beyond the earthly tumults and sorrows that engross us so easily. An anecdote from the Vedic texts expounds on this factual notion.

Once Narada went to a sage named Sanat Kumara to learn about truth, and Sanat Kumara inquired what he had studied already. Narada replied that he had studied the Vedas, Astronomy, Philosophy and various other secular subjects; yet there was no end to his desires and cravings and hence no peace of mind and satisfaction. This response was followed by a conversation between the two, in the course of which Sanat Kumara remarked that all his knowledge of the Vedas, of Astronomy and of Philosophy was but secondary; sciences are but secondary. That which makes us realize the Brahman (Lord of the Universe) was the supreme, the highest knowledge. Knowledge of science covers only part of our lives, but the knowledge which religion brings to us is eternal, as infinite as the truth it preaches.

Expounding further, Sanat Kumara told Narada that memorizing the Vedas is not sufficient. Though the Vedas prolifically eulogize divine knowledge, the sovereign science and the supreme secret that this knowledge is, finds only theoretical narration in the sacred literature. God expects the seeker of truth to go beyond theoretical description and mere sermonizing. Lord ordained this supreme secret to be revealed to the aspirant at the time of initiation by a true preceptor. Sermonizing that human beings are essentially divine is eclipsed by a practical manifestation by a perfect sage. In the end, Sage Sanat Kumara initiated Narada into eternal knowledge and in the process Narada was put through cosmic experience of divinity. It is only after meditating on the divine light of consciousness that Narada attained perfect peace, happiness and equanimity of mind. He obtained the stature of a perfect sage, i.e. the one whose individual consciousness is one with the universal consciousness.

Human being is fundamentally and essentially divine in nature. However, the divinity in man is shrouded and veiled by the endless chain of thoughts and desires. It is only on knowing and realizing the indwelling spirit in practical sense that our compulsive habit of identifying ourselves with gross body, mind and intellect ceases. Theory followed by practical experience truly confirms, affirms and solidifies the abstract truth that is sought to be instructed. Simply knowing that the supreme spirit dwells in all beings as Soul is not sufficient. It is the vision in practical sense which would arouse unflinching faith. We, thus, need someone who can give the abstract metaphysical truth a visible reality.

We need some outside help for this. This outside help comes from perfect spiritual master of the time who has himself known and seen the metaphysical form of God by unraveling the profoundest mystery. While the outside physical world of objects is the domain of the physical sciences, the field of study of religion and spirituality is the inner world. Our inner realm is beyond comprehension of sense organs, gross body, subtle mind and intellect.

The ground on which a physical science claims superiority over other streams of secular knowledge is that its theories are based on and verifiable through laboratory tests. A student of chemistry cannot master his field of study without experimenting and verifying in the lab the theoretical narration of chemical equations. The spirituality contained in the holy treatises is not merely the delight and ecstasy of academicians and philosophers. The domain of holy texts is the metaphysical world of ultimate reality.

Head and Founder of Divya Jyoti Jagrati Sansthan, the Divine Light Awakening Mission, Sri Ashutosh Ji Maharaj professes," No fleshly eye can see the sovereign form of God. Human eye is not made for effulgent light of the Lord. Divine eye is the angelic eye, while the two visible eyes are the eyes of the flesh. The soul, the inner of the inmost, is perceived by the eye of spirit. The disclosure of this truth is beyond the finite mind. The spontaneity is the hallmark of a genuine preceptor.”

Upon manifestation of our innate divinity, we learn to go beyond regarding the Supreme merely as a transcendent mystery and see Him as close to us; as close as a father is to a son, as a friend to a friend or as a lover to the beloved. These human relations find in God their fullest realization. God as father is a familiar conception in most of the religions. The Old Testament uses the image of the Father when it declares," like as a father pitieth his children, so the Lord pitieth them that fear him.” The idea of God as Father is the central conception of the teaching of Jesus.

Clarifying further, Sri AshutoshJi Maharaj declares," Until one sees the cosmic vision within, one will not comprehend the true essence of the cosmic process and destiny. The vision is the revelation of the inherent divinity in man. This supersensuous experience is instant and spontaneous in every aspirant at the time of initiation. It happened not only in the remote past, it is possible even today; provided one has the urge in his heart.”

It is, thus, on opening of the eye of spirit that your journey into the inner space of the ultimate reality begins. This is the eternal way of meditation. As you go along and grow on this path, you begin to get closer to the cosmic consciousness and peace, happiness and perfection are natural concomitants. One then leads a life of self- fulfillment and performs worldly duties as a service to God. Consecration of all actions at the lotus feet of the Lord becomes second nature. Agitations of mind wither away and all doubts, negativities are cut asunder.

God Realization -Not Just Sermonizing
By Sushil Kumar Vasudeva

God Realization - Not Just Sermonizing

1. Introduction

The quest for spiritual understanding has been a central concern of human civilization across cultures and millennia. Yet, as Sushil Kumar Vasudeva eloquently articulates in the opening quotation, there exists a profound distinction between knowing about the divine and truly knowing the divine[1]. This distinction forms the cornerstone of authentic spiritual inquiry and challenges the prevalent tendency to mistake intellectual comprehension for genuine realization.

Contemporary religious discourse often emphasizes theoretical frameworks, doctrinal understanding, and sermonic instruction as pathways to spiritual enlightenment. While these approaches possess undeniable value in providing conceptual foundations, they may inadvertently create what Vasudeva describes as a "veil" that obscures rather than reveals the divine nature inherent within human consciousness. The academic study of religious experience has similarly grappled with this tension between propositional knowledge and experiential realization[2].

This paper argues that authentic God realization transcends the boundaries of mere sermonizing and theoretical exposition. Instead, it requires what Vasudeva terms a "vision in a practical sense" — a direct, experiential encounter with divine reality that transforms abstract metaphysical concepts into lived, embodied truth. This transformation occurs not through intellectual accumulation but through a fundamental shift in consciousness that dissolves the artificial boundaries between the seeker and the sought, the knower and the known.

The following analysis will examine the limitations of purely theoretical approaches to spirituality, explore the nature of practical realization as both a psychological and metaphysical phenomenon, and investigate the crucial role of authentic spiritual guidance in facilitating this transformation. Through this investigation, we aim to demonstrate that genuine God realization represents not merely an intellectual achievement but a profound ontological shift that redefines the very nature of human existence and consciousness.

2. The Veil of the Intellect: Limitations of Theoretical Knowledge

The human intellect, while serving as a remarkable instrument for navigating the material world, often becomes a barrier rather than a bridge to spiritual realization. Vasudeva's observation that divinity is "shrouded and veiled by the endless chain of thoughts and desires" points to a fundamental paradox in spiritual seeking: the very faculty we employ to understand reality may simultaneously obscure our perception of its deepest truths[1].

The Bhagavad Gita provides a compelling illustration of this principle through the character of Arjuna, who despite possessing extensive knowledge of dharma, warfare, and spiritual principles, finds himself paralyzed by doubt and confusion at the crucial moment of action. Vasudeva references this narrative to demonstrate how verbal knowledge alone cannot satisfy, convince, or pacify the fluctuating mind[1]. Arjuna's intellectual understanding proves insufficient when confronted with the existential demands of his situation, requiring Krishna's direct revelation of cosmic consciousness to resolve his dilemma.

Similarly, the story of Narada and Sanat Kumara from the Vedic tradition illustrates the limitations of accumulated learning. Despite Narada's vast knowledge spanning the Vedas, astronomy, philosophy, and various secular subjects, he experiences no lasting peace or satisfaction. Sanat Kumara's response reveals a crucial insight: "Knowledge of science covers only part of our lives, but the knowledge which religion brings to us is eternal, as infinite as the truth it preaches"[1]. This distinction highlights how theoretical knowledge, regardless of its scope or sophistication, remains fundamentally limited in its capacity to address the deepest questions of human existence.

The proliferation of sermonic discourse in contemporary spirituality often exacerbates this problem by creating what Vasudeva describes as "padding the mind with prolific descriptions of Soul and Super Soul." Such approaches may provide temporary mental satisfaction but fail to produce the fundamental transformation of consciousness that characterizes authentic realization. The seeker becomes trapped in an endless cycle of conceptual elaboration, mistaking the map for the territory and the description for the reality it purports to represent.

3. The "Vision in a Practical Sense": The Nature of Experiential Realization

The concept of "vision in a practical sense" represents the heart of Vasudeva's teaching and points toward a fundamentally different mode of knowing than that provided by theoretical understanding. This vision is characterized as an "instant and spontaneous supra-mental experience of inherent divinity" that transcends the limitations of ordinary consciousness and provides direct access to ultimate reality[1].

The academic framework for understanding religious experience provides valuable context for analyzing this phenomenon. According to the Stanford Encyclopedia of Philosophy, religious experiences can be categorized into several types, including ineffable direct awareness that "can't be characterized accurately in sensory language, even analogically, yet the subject of the experience insists that the experience is a real, direct awareness of some religiously significant reality external to the subject"[2]. This category closely corresponds to what Vasudeva describes as practical realization.

The transformative power of such experience lies in its capacity to dissolve the artificial boundaries that separate the individual consciousness from its divine source. Vasudeva explains that this realization occurs through the opening of what he terms the "eye of spirit" — a faculty of perception that transcends the limitations of physical senses and mental cognition. Unlike theoretical knowledge, which maintains the subject-object duality inherent in all conceptual thinking, practical realization reveals the fundamental unity underlying apparent diversity.

This experiential dimension of spirituality finds resonance in various mystical traditions worldwide. The Bhagavad Gita's account of Krishna revealing his cosmic form to Arjuna exemplifies this principle. Arjuna's transformation occurs not through additional instruction but through direct perception of divine reality. As Vasudeva notes, "Physical eyes can just see the outward form, but the inner soul can be practically perceived by the eye of spirit"[1]. This divine vision provides the certainty and "unflinching faith" that theoretical knowledge cannot generate.

The practical implications of this realization extend far beyond momentary spiritual experiences. Vasudeva describes how authentic realization leads to a fundamental reorientation of consciousness in which "our compulsive habit of identifying ourselves with gross body, mind and intellect ceases"[1]. This shift represents not merely a change in belief or understanding but a transformation in the very structure of self-awareness.

Contemporary neuroscientific research on mystical states provides additional insight into the mechanisms underlying such transformative experiences. Studies of meditation and contemplative practices reveal measurable changes in brain activity associated with altered states of consciousness, suggesting that practical realization involves genuine neurological transformation rather than mere subjective interpretation[2].

4. The Role of the Spiritual Guide: From Abstract to Visible Reality

Perhaps the most crucial element in Vasudeva's framework is his emphasis on the necessity of authentic spiritual guidance. The statement that "we need someone who can give the abstract metaphysical truth a visible reality" points to a fundamental principle often overlooked in contemporary spiritual discourse: the transmission of realization requires not merely instruction but a living embodiment of the truth being communicated[1].

The role of the spiritual guide transcends that of a mere teacher or instructor. Vasudeva describes the authentic preceptor as one who has "himself known and seen the metaphysical form of God by unveiling the profoundest mystery"[1]. This direct realization enables the guide to serve as a bridge between the abstract realm of spiritual truth and the concrete reality of the seeker's experience. The guide does not simply convey information but facilitates a transmission of consciousness that awakens the dormant spiritual faculties within the disciple.

The Bhagavad Gita again provides an exemplary model of this relationship through Krishna's guidance of Arjuna. Krishna's effectiveness as a guide stems not from his ability to provide logical arguments or scriptural citations, but from his capacity to reveal divine reality directly through the bestowal of divine vision. This transmission transforms Arjuna's understanding from theoretical knowledge to experiential certainty, enabling him to act with clarity and conviction.

Vasudeva emphasizes that such guidance becomes particularly crucial given the limitations of individual effort in spiritual realization. The statement that "theory sans practical experience of divinity inherent in man is like padding the mind with prolific descriptions of Soul and Super Soul" suggests that without proper guidance, even sincere spiritual seeking may become trapped in conceptual elaboration[1].

The authenticity of spiritual guidance can be discerned through what Vasudeva calls "spontaneity" — the natural, effortless quality that characterizes genuine realization. Unlike artificial or contrived spiritual performances, authentic guidance emerges from a state of established unity consciousness and manifests as a spontaneous overflow of divine awareness. This spontaneity serves as a hallmark distinguishing genuine guides from those who merely possess intellectual knowledge of spiritual principles.

Furthermore, the relationship between guide and seeker involves a fundamental recognition of the divine nature already present within the disciple. The guide does not create or install spiritual realization but rather removes the obstacles that obscure its natural expression. This process requires not only the guide's realization but also the seeker's receptivity and sincere aspiration for truth beyond conceptual understanding.

5. Conclusion

The exploration of God realization through Sushil Kumar Vasudeva's profound insights reveals the fundamental inadequacy of purely theoretical approaches to spiritual understanding. The central thesis that "theory followed by practical experience truly confirms, affirms and solidifies the abstract truth" points toward a more complete and transformative approach to spiritual development[1].

The limitations of intellectual knowledge, while not negating its value as a preliminary foundation, become apparent when confronted with the existential demands of authentic spiritual realization. The endless proliferation of concepts, theories, and sermonic discourse may actually impede rather than facilitate genuine understanding by creating additional layers of mental activity that veil the simple, immediate reality of divine consciousness.

The "vision in a practical sense" emerges as the crucial element that transforms abstract metaphysical concepts into lived reality. This experiential dimension of spirituality transcends the subject-object duality inherent in theoretical knowledge and provides direct access to the unity consciousness that represents the goal of all authentic spiritual seeking. Such realization occurs not through accumulation of information but through a fundamental shift in the structure of awareness itself.

The role of the authentic spiritual guide proves indispensable in facilitating this transformation. The guide serves not merely as a source of instruction but as a living embodiment of the truth being transmitted, capable of catalyzing the awakening of dormant spiritual faculties within the seeker. This transmission principle suggests that spiritual realization is ultimately a matter of consciousness rather than cognition, requiring direct contact with realized awareness rather than mere exposure to spiritual concepts.

The implications of this understanding extend far beyond individual spiritual development to encompass broader questions about the nature of knowledge, reality, and human potential. If authentic realization transcends the boundaries of conceptual thinking, then our conventional educational and religious institutions may require fundamental reorientation to accommodate and facilitate experiential approaches to truth.

In an age characterized by information abundance and conceptual sophistication, Vasudeva's emphasis on practical realization offers a necessary corrective to the tendency to mistake intellectual understanding for genuine wisdom. The call for "someone who can give the abstract metaphysical truth a visible reality" remains as relevant today as ever, pointing toward the perennial need for authentic spiritual guidance in the journey from knowing about the divine to knowing the divine directly[1].

Ultimately, God realization emerges not as an achievement to be attained through effort but as a recognition of what has always been present. The practical vision that Vasudeva describes represents not the acquisition of something new but the removal of what obscures our natural state of unity consciousness. In this light, the distinction between sermonizing and realization becomes not merely academic but profoundly practical — pointing toward the difference between remaining trapped in conceptual elaboration and stepping into the immediate reality of divine being.