Why would absolute reality want freedom? Freedom from what? There is only one reality. You are that one reality right now. What freedom are you seeking and from what?
If you are Turiya, pure consciousness, you don’t have problems. If you have problems, then in some sense you’re still identified with the body and mind … Problems are always there in the three states, but in the one reality beyond the three states there is no problem … Realizing yourself as that, then live your life in the waking state, in the dream state, and in the deep sleep state—you are not affected by any of it.
Your real Self is the silence of the universe … That real Self is the ultimate reality. There is no such physical, subtle, or even causal universe apart from you.
This very consciousness that you have right now, this awareness itself, is the absolute reality … This very self, this Self itself, is the absolute reality.
That is the purpose of spirituality: to realize yourself as that Brahman … Vedanta says you and the other are not separate. You and the other are one reality.
Consciousness alone is the reality and that which we take to be the non-conscious—matter, time, space, bodies, this world—these are appearances in consciousness, not apart from consciousness. Just like a dream when you go to sleep and dream—all the things that you see in the dream have no existence apart from your own mind. In the same way, this entire universe which we experience has no existence apart from consciousness … There is no reasonable, logical answer within the dream for a dream.
Shankara’s commentary on the Brahma Sutra is the foundation of Advaita Vedanta, nondual Vedanta … ‘Nondual’ means apart from you—that real Self—there is no other thing. You are the only reality that exists. Apart from you, there is no second thing. If there is not two, a very interesting consequence is then everything that we see around you must be, in some sense, you only—not not apart from you … Consciousness is nondual meaning there is no second thing apart from consciousness … In you the consciousness, the entire universe is an appearance—not a second thing apart from you, hence you are that nondual consciousness … Oneness at the core expressed as the many—then what we have to practice is the harmony of the many.
There is an absolute reality, this world is an appearance of that reality, and you are that absolute reality.
In the ultimate reality, there is no question of will. What would the absolute will about? How would the absolute will anything? Willing is in the mind.
When you know yourself truly as you are, you will know the reality … Our reality is the ultimate reality. God is our own reality. You are Brahman. This is the ultimate reality.
The Upanishads contain perhaps the most ancient living teachings on spirituality. Spirituality at its most original and fresh … The basic teaching of the Upanishads is that there is an ultimate reality—this world that we experience, and how we experience ourselves, are all manifestations of that reality. We are that reality. If only we would know ourselves truly, we would realize ourselves to be that absolute reality. That absolute reality in the Upanishads is called ‘Brahman.’ Brahman literally means ‘the vast’. That is the closest word you’ve got in Vedanta to God.
The ultimate reality which you want to realize is beyond causality. You cannot do something and get it.
Vedanta is talking about you. Your own reality. The Atman means the Self itself. Who am I? What am I? Right here, right now. Not a journey in space. Not a journey in time. Not a journey from one reality to another … Vedanta is not even a journey from one object to another.
What is Vedanta? Swami Vivekananda would say two things: the divinity within us, and the oneness of existence … Vivekananda used Advaita Vedanta as a foundation for morality. What Swami Vivekananda said was, because it is one reality, if I hurt somebody else, if I cheat somebody else, if I lie to somebody else, I am hurting myself in the deepest sense … Swami Vivekananda has said that he who runs away from the world to meditate and die in a Himalayan cave searching for God has missed the way. He who plunges headlong into the vanities of the world—he too has missed the way. Then what is the way? The way is to spiritualize your everyday life … We should realize ourselves as pure consciousness—Turiya—and everyone and everything as none other than the same Turiya, and live life in peace and fullness and joy. Realize the divinity within yourself and the spiritual oneness of the whole universe. Manifest that divinity in daily life through peace, love, and service to all beings. That is the spiritualization of everyday life.
Vedanta is a vast, vast literature. It’s an ancient tradition, 5000 years back to the Upanishads. And, yet you can describe Advaita Vedanta in one sentence: Tat Tvam Asi (That Thou Art) … ‘That’ meaning that which is worshipped as God, the reality behind this universe. ‘Thou’ meaning you the individual. You and that are the same thing … We investigate these two polarities … The analysis into who am I or what am I, and an analysis into what is God. Then you come to a synthesis: seeing that what is the reality beyond God and beyond individual.
The essence of the teaching is that you are the ultimate reality, and if you would know yourself as that, then all your problems would be solved. You’ll be able to overcome all the sufferings of life … There is no greater adventure in human life, no greater challenge in human life, no greater purpose or goal in human life, than to know this and to realize it in our life.
The secret of enlightenment: When you are enlightened—when you know the absolute, Turiya—it’s not as an object. No, no. You are that. That’s what you realize. You are not a person who realizes the absolute. If you’re a person who says, ‘I know the absolute’ then you do not know. One who knows that it cannot be known as an object, truly knows. You are not a person who lives eternally; you are that eternal existence itself. You are not a person who knows that ultimate reality; you are that knowledge itself. You are not a person who enjoys various kinds of blissful experiences; you are that bliss itself … You are not somebody who has become free; you are freedom itself.