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world. All Vedic literatures instruct us in this way.  Tamasi mājyotir gama : “Don’t remain in this darkness. Go to the light.” According to the Fifteenth Chapter of  Bhagavad-gīrā  (15.6).
na tad bhāsayate sūryo  
 na śaśāṅiko na pāvakaḥ  
 yad gatīvā na nivartante  
 tad dhāma paramaṁ mama
“That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.” This material world is dark by nature, and we are artificially illuminating it with electric lights, fire, and so on. In any case, its nature is dark, but the spiritual nature is full of light. When the sun is present, there is no darkness; similarly, every planet in the spiritual sky is self-luminous. Therefore there is no darkness, nor is there need of sun, moon, or electricity. The word  sūryo  means “sun,”  śaśānko  means “moon,” and  pāvakaḥ  means “fire” or “electricity.” So these are not required in the spiritual sky for illumination. And again, Kṛṣṇa herein says,  yad gatvā na nivartante tad dhāma paramaṁ mama : “That is My supreme abode, and one who reaches it never returns to this material world.” This is stated throughout  Bhagavad-gītā . Again, in this Eighth Chapter (Bg. 8.21),
avyakto 'kṣara ity uktas tam āhuḥ paramāṁ gatim yaṁ prāpya na nivartante tad dhāma paramaṁ mama
“That supreme abode is called unmanifested and infallible, and it is the supreme destination. When one goes there, he never comes back. That is My supreme abode.” Again, the word  avyakta , meaning “unmanifest,” is used. The word  akṣara  means “that which is never annihilated,” or “that which is infallible.” This means that since the supreme abode is eternal, it is not subject to the six transformations mentioned previously.
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Because we are presently covered by a dress of material senses, we cannot see the spiritual world, and the spiritual nature is inconceivable for us. Yet we can  feel  that there is something spiritual present. Even a man completely ignorant of the spiritual nature can somehow feel its presence. One need only analyze his body silently: “What am I? Am I this finger? Am I this body? Am I this hair? No, I am not this, and I am not that. I am something other than this body. I am something beyond this body. What is that? That is the spiritual.” In this way, we can feel or sense the presence of spirituality within this matter. We can sense the absence of spirit when a body is dead. If we witness someone dying, we can sense that something is leaving the body. Although we do not have the eyes to see it, that something is spirit. Its presence in the body is explained in the very beginning of  Bhagavad-gītā  (2.17):
avināśi tu tad viddhi yena sarvam idaṁ tatam vināśam avyayasyāsya na kaścit kartum arhati
“Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.”
Spiritual existence is eternal, whereas the body is not. It is said that the spiritual atmosphere is  avyakta , unmanifest. How, then, can it be manifest for us? Making the unmanifest manifest is this very process of Kṛṣṇa consciousness. According to  Padma Purāṇa ,
ataḥ śrī-kṛṣṇa-nāmādi  
 na bhaved grāhyam indriyaiḥ  
 sevonmukhe hi jihvādau  
 svayam eva sphuraty adaḥ
“No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him.” In this verse, the word  indriyaiḥ  means “the senses.” We have five senses for gathering knowledge (eyes, ears, nose, tongue, and