We had one more question today, no?
Does every activity that we are going to do…does it have to be offered to the Lord? In each instant one is conversing with the Lord and telling Him about the activity that one is doing, offering the results and all…the Lord anyway knows everything, what ???is it that the Lord anyway knows what we want in general, so, one does not need to be offering the fruit of every activity, all the well–being, and a kind of conversation or prayer to the Lord.
Basically…a conscious offering or is it automatic?
She feels it has to be a conscious offering.
It depends upon the level we have reached in our development. Breathing for example requires no effort on our part: it goes on automatically. And yet a patient who is suffering from a certain kind of decease, who finds breathing to be very difficult, in his case we need to help that individual even by artificial means so that breathing can take place. Or in the evolutionary process, when the first organism began to pulsate, out of a very insensitive material there must have been a tremendous ‘salts’ in evolution to produce this capacity to breath. But that is only a preliminary answer to the question.
Let us go a little more in depth. Your premise is: “‘God is omniscient’; He knows everything; He knows your condition, condition of everyone; God Himself is the All–doer; He is doing all that is to be done; God Himself is an impartial ruler”. Is it necessary for the individual to tell the Divine: ‘I want to do this, please help me; I want to offer it to you?’ How can an offering be when everything is an automatic offering to Him? Everything that happens to the world happens because He is the doer of everything. What you are doing is actually ‘His doing’, so, what is the question of your offering to the Divine? Now, if you truly live in that consciousness, that the Divine is omniscient, the Divine is the real doer, then the obvious answer is: you don’t need to do anything, not even offering. So, your basic argument is valid, you don’t need to offer because the Divine Himself carries you out and He, Himself breathes through you and everything is accomplished by the Divine Himself. This is the normal condition of a true Karmayogi, he does not feel that he is doing anything at all, akartā, he is a real non–doer, even the act of offering is a kind of an action, ‘you are offering’: even that does not exists in the case of the Karmayogi who is established in that consciousness.
But even in that condition, the Divine acts, but acts multiply and this word ‘multiply’ is a very important word. God does not act like an actor in a monologue. If there is a stage in which there is only one actor, and he is the only speaker, such is not the condition with God. Although God is one, He is multiple; the ’very’ nature of God is multiple; now, multiple means what? That He Himself is the ‘subject’ who manifests Himself as an ‘object’; the object is not different from Him fundamentally, but He puts forward Himself as an object: this is what is meant by play. When we say that the Divine plays it only means that He Himself puts forward His own being but ‘objectively’. In the beginning He is Himself ‘subjective’; He is Himself: He is alone you might say, He is the only Reality.
Now, He could have remained alone and there is no necessity that He should actually begin to play; but He can play also: that also is a capacity in Him. Now, what is the way of playing? In the Upanishad it is said: “bahusyam bahusyam, let me be many, let me be many”, that is the ancient Upanishadic teaching, that Divine was alone and then He said: “Let Me be many, bahusyam bahusyam.” Now, what is the meaning of becoming ‘many’? Becoming many means that from your ‘subjectivity’, you produce an ‘objectivity’.