In plain words
Past tree, future tree, present seed. So a tree this big lies contained in a seed that small. This is Vedānta's "Aṇoraṇīyān mahato mahīyān: He is the atom within the atom, the vast within the vast." You do not see it, but the experiences are understood. This is a flower. This is seen. If you ask what it is, they call it a rose. Its fragrance is not seen by you, but it comes to be experienced. This fragrance is without form, but the flower that brings the fragrance has form. Prema is without form, but the mother who loves you has form. Prema, Ānanda, fragrance: these are without form, but what gives them has form. Only what has form is able to give what is without form.
Can you see your own eyes? When you cannot see them, how can you say you have eyes? If you set a mirror before you, you see your eyes. You think of your Manas. What form has your Manas? Can you see your Manas? Yet how is it you believe in it? All these are merely words full of folly. All that is not seen is our very foundation. When this big tree was once a seed, it was not seen by us; that little sapling itself became the big tree. Divinity, though it is everywhere, is not seen. Just as the air is everywhere and yet is not seen by us, so God too is not seen. The five elements are like that. Each of the five elements has a power of its own. What is everywhere in the body is the one blood. When doctors want to do a blood test, they do not take out all the blood in the body to test it. He takes one drop from somewhere. He decides what is good and what is bad. What is on the tongue, what is in the lips: all of it is full of blood. But if you bring a laḍḍu and put it on the hand, is the taste known? It is not known. But if you put it on the tongue, it is known. In each place only one kind of power is present. Fools who cannot recognise that truth say, "Surely it should be seen everywhere." Is it not the one blood that is everywhere? Do you believe this? Or not? Then why did the hand not taste? Only when it is put on the tongue is the taste known. Only the tongue has that quality. So God is. He is. Without God there is no world. Your own Ātma is God to you. To say you have no faith in God means you have no faith in yourself. How can one who does not believe in himself believe in God? First of all, one must believe in oneself.