The Hindu way to God is the way to his own truth. They are the only people I know of who will see an idol, or any other physical symbol of faith, and will travel the distance within themselves to that which the idol or the symbol signifies.
Here is a perspective to how their “realised” concepts along the ephemeral, their being and the eternal or the supreme truth is structured.
There is us, our being, and we are conscious of it. There are functions within the being, the body and mind, and there are activities we perform with them as instruments. That is our life, from birth through death. Once in a while, usually after a long long spell, we come across someone who is still, silent, without any involvement of the mind and any engagement of the body, who points to our Self and recommends that we know It, our very self :
Knowing the Self is being the Self ... and being means existence, one's own existence. Untill then we know only our motivations and the actions that proceed with it. It leads to much possession, relationship, experience and knowledge of things – and to forming of the idea we have of ourself and others. But it does not do one bit to how we are caught up in the unceasing cycle between satisfaction and dissatisfaction. Our dissatisfactions stress us, often enormously. Satisfaction offers respite, frees us from our own motivation and intent; but only for a while. Our next dissatisfactions is already on the way. We can almost hear its farway steps from how our motivation and the next intent creeps in and covers us with its directives.No one denies one's existence any more than one denies one's eyes, although one cannot see them. The trouble lies with our desire to objectify the Self, in the same way as we objectify our eyes when we place a mirror before us. We have become so accustomed to objectivity that we have lost the knowledge of our self, simply because the Self cannot be objectified.
There is only one, immutable and unconditioned Self, consciousness pure, which is our “vanilla” truth. All else, yes, in plural, are forms with attributes that come alive, and seemingly be the “conditioned” selves signified in the term “ego.” The ego differentiates itself from its truth at its source, because of the form and its attributes. It is a form of the Self.
The unconditioned, undifferentiated Self is neither manifest nor unmanifest. Nature, also termed as primodial nescience, is the limitless energy associated with the Self, as heat is with fire and illumination is the very nature of light. Nature is the Unmanifest that is never seen or known; it is only deduced from its manifest effects. This Unmanifest is the First Cause of entire creation, each individual and entity, on account of knowledge of their respective “form” and attributes Nature pre-includes. The Self is unblemished of any causal impression or manifest effect.
God, Soul or Atman; Nescience, Chitta and Mahat
The manifestation of every living individual initiates with its first, subtle-most form in Nature – the causal sheath, the formed knowledge of “I am,” which consciousness is a formed of the attribute of causal sheath. There is an inevitable, concimitant “bliss” attribute associated with the causal sheath, which consciousness inescapably descends into multiplicity of beingness, reflecting with “what else.”
Viewing the process in slow motion, the individual consciousness at the origin, with the causal sheath is yet undifferentiated and infinitely blissful, conscious of itself alone. It is One, common to all creation and individual beings, and is variously referred to as “God” or “Soul” or “Atman.” It is Pure Consciousness that is self-aware, untouched by Chitta.
It is the “I am” consciousness of God, Soul or Atman, that auto-effuses individual Chitta – the mindstuff — to bring the latent Karma impressions embedded in triggers the rise of the form of individual “I am so and so” consciousness. This individuation of consciousness is known as the phenomenal “Primordial Nescience.” With this process, the differentiation of consciousness is complete, accompanied with total forgetfulness of its infinite-undifferentiated origin. Not yet cast in the attributes other subtle and mental finite forms of ego-being, the I covered in Nescience is termed as Mahat.
Individual Ahankara or Ego Forms
The individual being’s Chitta is the subtle karmic body of the Mahat, together reffered to as the mindstuff … the unfathomable mother base in and of which all subtle forms of individual phenomena rise and set. It comes coded with the entity’s Karma impressions to facilitate rise of ego sense, intellectual being, mental phenomena, vital charge, and physical form.
To review :
The cause is subtle and pervasive than the effect.
Pure Consciousness is absolutely subtle and infinetely pervasive.
God, Soul or Atman exists as a consequence of the causal sheath being pervaded by Pure Consciousness.
The Individual being originates with the Chitta being pervaded by the Soul.
The being arising with each pervasion has nothing to do with the cause : it is a result of the attribute embedded in the form.
The Chitta – Mahat duo releases and supports the individual vital energy to script the sense and physiological organs, and form the body, connecting the individual consciousness with its material environment, and with beings and entities in it.
The subtle world of a human being follows an order along two parallel streams that may not always be evident to everyone.
The individual – ego – I “agent” being identifies with intellect function of the Chtta; so it knows.
The “agent – I” being prevaricates, thinks, as the mind function of the Chitta; to clarify its doubt.
The The individual – ego – I “agent” being identifies with th vital functions and it perceives, feels, emotes, wills and acts.
The Soul is the witness consciousness constantly overlooking the agent being identified with the intellect.
Mahat is the dreamer, looking at the agent being’s dream-like desire – will – thought world gathered and encoded in the Chitta, and projected in the mind.
The individual agent being is saddled with two inadequacies evident
in (1) ineffectiveness of its will
and (2) finiteness of its knowledge.
The entire human world order is built up or destroyed by people driven in the wake of these inadequacies.