Bhagwad Gita - Post 88

Verse 12 

Ye chaiva saattvikaa bhaavaa

Raajasaastaamasaashcha ye;

Matta eveti taanviddhi

Na twaham teshu te mayi.

Whatever being (and objects) that are pure, active and inert, know that they proceed from Me. They are in Me, yet I am not in them.

The qualities of Pure, Active and inert (sattva, rajas and tamas) are the activities of prakriti — which correspond to light or radiance, desire, and torpidity of nature — and are various degrees of the manifestation of the Supreme Absolute. 

For instance, the Absolute exists in stone. Stone exists, but it cannot think. There is no consciousness in it. It cannot even know that it exists. The existence aspect of the Absolute is manifest in inanimate things like stone.

The life principle, which is vitality, is manifest in plants and trees, which breathe and feel hunger and thirst. The consciousness aspect in a translucent—not transparent—form manifests itself in animals in the form of instinct.

And, in a more perspicuous way, consciousness, chit, manifests itself in the intelligence of the human being. 

Thus, in the process of evolution, existence gradually becomes consciousness. But bliss is not fully manifest in the human individual. 

We have existence, we have consciousness, but we are not happy people. That is because our consciousness is mixed with a little of rajas and tamas. 

We are overactive in an externalized sense, taking the world as a total reality that is external to us. This causes distraction of the mind and senses to such an extent that the integral bliss of the Absolute cannot manifest itself in us.

Thus, the human being, though called the image of God, is only an image to some extent in the existence and the consciousness aspects. 

The bliss aspect of the Absolute is manifest in some way in the deep sleep state, where the mind and the sense organs do not operate. 

Therefore, whether these manifestations are sattvic, rajasic or tamasic, or even the so-called evil things in the world, they can exist only if there is an existent aspect to them. 

Matta eveti tān viddhi na tvahaṁ teṣu te mayi: “Know that everything—sattva, rajas, tamas, and all their permutations and combinations—manifests from Me. They are in Me, but I am not in them.” 

Addressing the deluded who has mistaken a post to be a ghost,  the post can only explain, "the ghost of your vision had risen from me alone, inasmuch as, I alone lend to it its existence; but I, the post, am not in the ghost." So, too, shall the ocean cry, "the waves rise, stay and dissolve away in me; but I am not in the waves."

Existence-consciousness is present in name and form, but name and form are not in existence. God is in all things, but things are not in God. This is a peculiarity which we have to note when God says, “Everything is in Me, but I am not in anything.” 

This is because all particulars hang on the Universal. The particulars cannot exist unless the Universal is there, but the Universal can exist without the particulars. 

Hence, “Everything is in Me, but I am not in them” — na tv ahaṁ teṣu te mayi.

Love.