The Vedas, Puranas, the Itihasas under the categories of the Shrutis and Smritis are the Summum Bonum of the Conception of the Divine. These works are the luminary platforms on which the conception of the Divine rests. Although the other cultures have their own contribution to this conception, the base and rudiment of all possible conceptions only exist in Sanatana Dharma in totality. For the Kaliyuga, the cream of the Dharma was presented by Sriman Mahaprabhu in the form of the Hari Nama Sankirtana movement keeping in view the dullness and unintelligibility of the modern man.
In fact all conceptions about the material and spiritual are latent in the heart of man and it is but natural that a truly evolutionary species like man will gravitate naturally in conception from material to the spiritual just as the apple detached from the tree will not escape into outer space but will proceed downward. An advanced soul is an Old Jeeva seeking liberation and God whereas a new jeeva will naturally revel in the fleeting flicker of the material world. A fine example of this type is well-known men and actors of the film industry. The older the jeeva gets in its cycles of life and death, the faster it will gravitate towards God and liberation.
However anything spiritual or material has its origin in the heart of man in the form of conception. A handbook of acting or a Veda based book are external triggers to agitate the natural propensity of the jeeva, the source still remains the inner most inclination of the jeeva based on karma, impressions on the heart, experience of this lifetime and other such dependencies. It is only that conception transforms into a fleeting reality. Our current life is the average of all our past life-times and the span of time that we will breathe is the karmic load and the spiritual merit that we carry, nothing more than that. Even the conception of re-incarnation, life and death, God and liberation simply has its origin in our heart. The moment we conceive this idea fully in our heart, with no place for any other conception to survive in the deepest recesses of our consciousness, the goal is simply achieved and that conception becomes a living reality. The difference between spiritual and material is just this; the former is real and permanent while the other is fleeting and illusory. If one is convinced of this fact by some means, it is easy to be in the lap of the divine with almost no struggle. The struggle really is in tackling the illusory and ephemeral. The moment we commit to get out of the whirlpool of the fleeting, God approaches us with all seriousness. One has to remember that the peg word is “Conception”. One has to feed the conception of the permanent by associating with people in a similar conception and taking strength and direction from them to further one’s thoughts of the Divine. Sadhana by far represents the process of illuminating the darker regions of our sleeping consciousness and making place for the absorption of the conception of the divine and thereby knocking of any place occupied by thoughts of the current gross world which is represented by the six negative aspects of lust, anger, greed, illusion, envy and pride. The moment one consciously applies oneself to such a process, there is bound to be immense adjustments that will be carried out by the illuminated parts of our sleeping consciousness and thereby leading ourselves to the domain of absolute completion. The Spirit of our existence will thus be realized and nothing of this world and the other will remain unknown to such a sincere seeker.