IX:6 - yathaa kaashasthito nityam vaayuh sarvatrago mahaan tathaa sarvaani bhootaani matsthaanee ty upadhaaraya
IX:6 - As the mighty wind, moving everywhere, rests always in the ether, know that all beings rest in Me.
The reality is just like space and what is obvious is like the wind - the movement of air in space.
This wind, exi.sting and moving in space, enables all things to come into being, to flourish.
In a manner of speaking it is the wind of life-force or prina that manifests itself as all this.
Vibrating somewhere it is called something; vibrating elsewhere it is called something else.
Prana or life-force is responsible for the manifestation of the diverse phenomena and diverse beings.
Yet, space is totally unaffected by these beings arising, existing and dissolving.
This is an important concept which must be clearly grasped.
All things exist in space; they are part of space as it were.
When a building is erected, space has not vanished or been destroyed.
It is still there, not merely as the enclosed space within the building, but as the space that even the solid walls 'occupy'.
It is in the building - not confined to it, but really confining it!
God exists in us in this sense only.
By virtue of his omnipresence he is within us and all around us.
In quantum physics we are knocking at the door of this truth, having come close to the immateriality of matter. We are ust dancing sub-atomic particles, which may also be waves.
If all of us are mere waves of energy, we are not so solid after all!
So, the not-so-obvious is the reality in all that seems to be obvious.
This is the distinction between material and immaterial beings.
Water in a jar moves with the jar.
The immaterial space in an empty jar, being omnipresent, does not move with it.
Similarly, the omnipresent God is not subject to activity, birth and death.
Despite the cyclonic activity in the universe, the self or Brahman or God, is ever quiescent.
Even the birth and death of beings are only apparent.
You are space, my friend, mere space.
That space is filled with the divine presence whose nature is Chit-Shakti, not blind energy, but energy which is full of consciousness.
This consciousness somehow becomes aware of a world and of an infinite variety of creatures.
That awareness itself is the creator and that awareness itself you are.