Gramophone records are all made of the same material. So too are all hearts, of the same Chaitanya (Supreme Consciousness). The grooves carved in them appear the same in all the plates. The grooves carved upon the hearts by grief and joy are also more or less the same. It is the needle which runs over the groove that produces through the sound box and the amplifier good music or bad. The needle is the manas (the mind), the mind that runs over the happiness and the misery and translates or exaggerates the response and makes you feel elated or dejected. If the needle is sharp, the music is a pleasure to the ear. If it is blunt or broken, then the sound becomes a screeching torture. (SSS Vol.1)

The Cosmos has only One Master, God, the All-comprehensive Supreme Consciousness, Chaitanya. It energises and operates the Cosmos, the Vishva. It impels all the activities of Man. Man is but an instrument which the Chaitanya wields. God is not limited by time, space or circumstance. But, the physical body, the mind, the intellect the senses and their longings are moulded and modified by time, space and circumstance. Without believing in this fundamental fact man falsely imagines, "I am doing this," "I am planning this." It is the Supreme Ali-Pervasive Consciousness that unfolds the skills, motivates the senses and operates the intellect. (SSS Vol.15)

The word Purusha does not signify the masculine gender as is commonly assumed. It refers to the Atma, the Supreme Consciousness, which has no gender and which is immanent in all beings. Of the two terms Purusha and Prakriti, the latter represents the gross element in Nature. It refers also to the body. Purusha is the Consciousness, the Indweller in the body. The two are interdependent. The shastras have declared that the body is jada (gross) and the Atma is chaitanya (consciousness) and that the body is feminine. Every being can be considered as made up of both elements and therefore everyone irrespective of sex, is entitled to pursue the Purusharthas. (SSS Vol.18)

The Super or Supreme Consciousness is the Thought that became all this-the Hiranyagarbha, the Golden Womb, the primal urge, the first concretisation, Ishvara. When Being ‘thought’, it became the Many, or rather, it put on the appearance of Many. The Mahakarana is beyond Consciousness; the Sthula, Suksma and the Karana bodies into which it proliferated are beneath Consciousness. The former is true knowledge (eruka in Telugu). The latter is illusory experience (marupu in Telugu). God is the Lord of eruka, the Jiva is the slave of marupu (forgetting).

The Mahakarana, the Cosmic Consciousness, is often denoted as ‘Param’ (beyond), in Vedanta; since the concept is obviously contentless, it does not arise and fade; nor does it originate and disappear. It has no name and form, for it cannot be defined or limited or identified as separate. It is understood as Brahman – the unmoving, immovable Totality (Purna), the Eternal, the True, the Pure, the Attributeless. Just as the unmoving road enables the car to move along it, the Brahman Principle is the basis for the existence and activities of Jiva.

In fact, there is only One. The One appears to the split vision as two. Look outward! It is Jiva. Look inward, it is God. The outer vision makes you forget; the inner makes you remember. When man seeks to rise to the divinity, which is his reality, he is remembering, struggling to know and experience. When he grovels in the lower levels of consciousness and is entangled in disease, he is caught in the coils of forgetfulness. Removing selfish desires and expanding one’s urge to love and serve are the most effective means to succeed in merging with Supreme Consciousness, the Primal Cause, the Cosmic Thought, the Mahakarana. (SSS Vol.18, pp. 45-46)

‘Prajnanam Brahma’, declares the Upanishad. Supreme Consciousness is Divinity. (SSS Vol.21)