The concept of God is so heavily bastardized around the world, that it has become completely nonsensical to even speak about it in a logically coherent manner.
It wasn’t so in the case of the Ancient Rishis. They were very clear as to what they defined to be the “Lord”. The semantic limitation of vocabulary constantly haunted them, they nevertheless explained their scientific treatment of “Lord” in a colloquial terminology. But ask them about the details, and there was no ambiguity. It was crystal clear that Lord is a term for the basic, primordial and foundational consciousness of this existence. The emergence and the creation of this existence, as we see it, was also understood in very clear terms.
When one cares to be a witness and listen in on the teaching being imparted to Sri Ram, one realizes that the entire concept of God as a “divine persona” is highly over-rated and one of blind repetition.
To accept the “Truth” of the Infinite “Lord” is as much an evidence of a closed mind, as is the rejection of it. The open mind tries to “know” for itself. It has nothing to do with the beliefs.
Am reproducing below, the discussion (like minutes of the classroom, where Ram is the student and Sage Vasistha is the teacher) between Ram and Sage Vasistha from “Vasistha’s Yoga”
RAMA asked: Where does this Lord dwell, and how can I reach him?
VASISTHA replied: He who has been described as the Lord is not very far. He is the intelligence dwelling in the body. He is the universe, though the universe is not he. He is the pure intelligence.
RAMA remarked: even as little boy says that the Lord is intelligence: what need is there for special instruction concerning this?
VASISTHA replied: Ah, one who knows that pure intelligence is the objective universe knows nothing. Sentient is the universe, and sentient is the soul (jiva). The sentient creates the knowable and gets involved in sorrow. When there is cessation of the knowable, and the flow of attention is towards that which is not knowable (pure intelligence), then there is fulfillment and one goes beyond sorrow.
Without cesation of the knowable, one’s attention cannot be finally turned away from the knowable. Mere awareness of the involvement of the jiva in the samsara is of no use. But if the supreme Lord is known, this sorrow comes to an end.
RAMA asked: Holy sir, decsribe the Lord.
VASISTHA replied: The cosmic intelligence in which universe as it were ceases to be, is the Lord. In him the subject-object relationship appears to have ceased, as such. He is the void in which the universe appears to exist. In him even cosmic consciousness stands still like a mountain.
RAMA asked again: How can we realize the Lord and realize the unreality of the universe that we have come to regard as real?
VASISTHA answered: The Lord can be realized only if one is firmly established in the unreality of the universe even as the blueness of the sky is unreal. Dualism presupposes unity, and non-dualism suggests dualism. Only when the creation is known to be utterly non-existent the Lord is realized.