Our descent into this relative world is temporary because the world itself is temporary, only a momentary appearance. Ascending out of this relative world back into the higher worlds from which we came is permanent in its effects, the main one being never to return to this fever dream we think is real life.
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When we realize that we are finite dreamers in the Dream of the Infinite Dreamer, then we need not worry about all the things we encounter in this world. We should have only one concern: awakening from the dream into the being of the Dreamer.
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The supreme attainment is inherent in us. It is not some artificial state or even something that is given to us by God. It is our essential nature. There is nothing else so important to us. Attaining liberation is simply “finding” ourself, realizing what and who we really are. Therefore the search for liberation is an inner search. Jivanmukti is found only in each person’s Self. Looking for salvation outside ourselves can only fail. We must look within, and that is only possible through yoga. Supposed mystical experiences that come from any source but the Self are of no lasting value. We must not mistake the psychic for the spiritual.
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Death is the cause of birth, for the Gita says: “Of the born, death is certain; of the dead, birth is certain” (2:27). So the only way not to be born is not to die–to undergo the process of death helplessly–but to easily and intentionally slip out of the body in full consciousness, not really “dying” at all.
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In the true non-dual (advaitic) state there is total awareness of all aspects of consciousness, not just the highest level. Cosmic consciousness means exactly that: awareness of everything, including the mere appearances mistaken for realities. It is not an experience, but a mode of seeing: “most secret knowledge combined with realization, which having known you shall be free from evil” (Bhagavad Gita 9:1).
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Being always centered in the Self and absolutely stabilized in consciousness, a liberated man already lives outside of time and perceives that he really goes nowhere–not “here” or “there.” He merely responds to external conditions, but has no inward preference at all. That is because he sees the universe and all in it as Brahman: his own Self. Unity alone occupies his awareness.
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The practical result of true non-dual consciousness is seeing the whole universe is Brahman, the inner Self of all sentient beings. Brahman is the real “yogi,” for It unites all within Itself. The individual yogi may employ various practices, but it is only the Being of Satchidananda experienced in meditation that brings about the revelation of the eternal union that is the truth of us all.
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The purpose of becoming one with the Absolute is to live in joy, in a kind of joyful play (lila), aware that it is all the dream of the Supreme Bliss.
During my first trip to India I met a little French girl who, though knowing nothing of Indian religion, had had a vision of Krishna soon after arriving there. Her parents told me that a group of pandits assembled and questioned her regarding the vision. She had seen Krishna as an adult, and her vision matched exactly and in detail the traditional scriptural description of Krishna. They were naturally quite amazed. One of the pandits asked her if she would like to see Krishna again. When she said Yes, he asked her what she would do if Krishna came to her again. “Why, I will dance with him!” she replied. She certainly had gotten the idea.
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In the nirvikalpa state the consciousness becomes thoroughly oriented toward the ananda at the core of our being. That is why Krishna says: “He whose happiness is within, whose delight is within, whose illumination is within: that yogi, identical in being with Brahman, attains Brahmanirvana” (Bhagavad Gita 5:24).
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The experience-identity or bhava of duality–and therefore separation–is bondage. The bhava of absolute unity–a real experiencing, not an intellectual conviction–is itself liberation (moksha). To be united with Brahman is not heaven, for heaven is just the other end of the hell-heaven duality (dwandwa). Brahmajnana transcends hell and heaven, and is absolute liberation from all such dualities.
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