God is all there is OR There is nothing but God.
God is all being all that can be sensed, all that can be imagined, all that cannot be imagined.
God exists as the totality of Being, including the known, the unknown and the unknowable; God also exists in/as every instance of being.
God perceives him/her/itself in different gradations of objectivity leading to a continuum of Being with gradations of Consciousness.
God as Subject is absolute Consciousness. It is known as Brahman. The power by which it perceives itself is known as Maya. The forms of objective self-perception have relative consciousness and are thus held as evolving forms of Ignorance.
God as Object is Matter. All the gradations of consciousness leading to and including the Consciousness of Subject are latent in the Object, just as all the gradations of consciousness leading to and including the Inconscience of the Object are latent in the Subject.
God as Subject evolves towards greater and greater material perfection; Matter as Object evolves towards greater and greater spiritual perfection. These two evolutions are in fact one perpetual motion machine, an involution-evolution.
Consciousness implies Sentience and Will.
The sentience of God Consciousness is absolute Bliss. The sentience of relative consciousness is the duality of pleasure and pain.
God is thus absolute Being, absolute Consciousness, absolute Bliss (Sacchidananda), absolute Subject (Paramatman).
The will of God Consciousness is Divine Will. The will of relative consciousness is the duality of will-towards-consciousness and will-towards-unconsciousness.
Will-towards-Consciousness is called good; will-towards-unconsciousness is called evil.
Each instance of being is nothing but Being; but depending on its gradation of consciousness, it experiences itself as relatively ignorant, relatively happy-and-unhappy and relatively good-and-evil.
God as absolute Being, absolute Consciousness, absolute Bliss, absolute Subject is also absolute Instance or Individual, Supreme Person (Purushottama).
Thus, though each individual instance of being (jiva, purusha), depending on its gradation of consciousness, is relatively ignorant, relatively happy-and-unhappy and relatively good-and-evil; this is a form of self-perception by the Person (Purushottama). Person is thus the truth of the person in the relative field, but is not realized as such by it.
Forms of self-perception by the Person (Purushottama) which are conscious of their identity with the Person, that is, innately realize the Person as their truth, and thus are not ignorant, always happy and always good are known as the gods (devas).
Forms of self-perception by the Person (Purushottama) which are far from conscious of their identity with the Person, and thus are ignorant, unhappy and evil are known as the demons (asuras).
Thus devas and asuras or good and evil archetypes are not Absolute realities or instances but relative realities or instances based on the Absolute’s self-perception in terms of gradations of Consciousness.
The existence of relative archetypes of good and evil sets up a polarity which causes a churning of the space of relative consciousness.
This is however only one of the (infinite) polarities; or rather, it is one name of the Polarity of the radically infinite Person in relation to its radically infinite Other in the reality field of radical infinity.
Archetypal forms of self-perception by the Absolute Being as Person are innate and unchanging; but there may be forms of self-perception by the Person that are evolutionary.
Whereas archetypal individualities (devas and asuras) cannot change the idea of the self-presentation holding them together, evolutionary individualities have freedom of consciousness and will and hence can act upon their own consciousness with their will i.e. a will-towards-consciousness or a will-towards-unconsciousness.
For evolutionary individualities, the degree of freedom of consciousness and will is dependent on the degree of individuation that is in the continuum of Being with gradations of Consciousness, relative persons that can establish relations of consciousness with the Person partake of an increasing freedom of consciousness and will in realizing and manifesting the Person as their truth.
The relations of consciousness that relative persons can establish with the Person are relations of Being, Knowledge, Love and Power.
Absolute Being/Person seems incomprehensible to any relative person but is nothing other than him/her/it. The Person can disclose him/her/itself evolutionarily, progressively stretching the capacity of the relative person towards realizations of identity with it in Being, Knowledge, Love and Power.
Yet already always the relative person is nothing but a self-presentation of Person. And thus in other words, nothing but Person presenting itself as relative person. Hence if relative person identifies itself in being with the Person, it can exert the will of radical freedom to present itself to itself differently.
Those who know this Truth live in the faith that God dwells in them and they are God.
Any relative person can relate to the absolute Being/Person through one or more of its modes: the Absolute Being/Person, the Cosmic Being/Person known through its manifestation as the infinite (or is it 33?) gods, any individual that has realized his/her identity with absolute Being/Person (yogi, guru), an incarnation of Absolute Being/Person (avatar) or an invocation to absolute Being/Person through any individual object or instance (archa).
