The soul and its redemption
In the previous article, we discussed the relationship between the soul and nature. We have clearly understood what this relationship should be at the personal and global levels. This relationship is different at different levels or situations in life. Our consciousness depends on the situation in which the soul is at any given time and our life experience follows it.
The accumulation of natural virtues is the sum of virtues.
By nature, people are immersed in the well of pleasure, created by the qualities of charm.
This means that as our consciousness is, so is life. At whatever time in life we are in, whether we are happy, sad or neutral in happiness and sadness, that feeling occurs in our consciousness. This is unknown to us. Therefore, as consciousness changes, nature also changes in the same way. If we live in the superconscious consciousness, we can become superhuman. If we live in the subconscious, we behave like animals even in the human body. The superconscious consciousness brings about a divine transformation of nature. This transformation is the goal of our Purnayoga.
If the soul accepts the limited distorted consciousness of body, mind, and soul, we remain imprisoned in the world beyond nature. This is the cause of all our sorrow, anxiety, and imperfection. Therefore, we cannot remain satisfied with this partial existence of ours. We can adopt morality, religion, or any kind of education to make this existence more complete and pure. But it never fully works. Therefore, our satisfaction is not supported by the law. Giving up life to get rid of the worldly entanglements and fleeing to an impersonal heaven to get rid of the worldly entanglements cannot give us fulfillment. Therefore, this is the path of the perfect yogi.
The soul and its redemption
No. Because the fullness of life is our goal. I can achieve any success by giving up life.
So what should be our goal? Is it better to be patient? We want to live in the supreme consciousness, in the divine and the eternal. In other words, we want to live in God. With this, we do not want to be separated from this world, from our fellow human beings and animals. Just as the Supreme Being is connected to us, attached to the world, we want to be connected and associated with everything. But in this regard, there should be no delusion, attachment, resentment or ignorance, instead there should be our self-knowledge. For this we have to overcome all ignorance, bondage and powerlessness. In this state, man is not a slave to nature but its seer, enjoyer, master and administrator and approver.
So what should be the relationship of the soul with nature? First, amidst our various dualities, various peculiarities, we have to experience Advaita, the unbroken unity. This is the play of the soul with the universal emergence and the soul with the senses. Whose is this peculiarity, all the senses that we get to see? The one Advaya Sachidananda. From Him everything has emerged. In Him everyone is present. He contains everyone. Being in Him we know each other. In Him and through Him we can be harmoniously connected. The various relations of the world are not created by terrible events and accidents; they are not the result of any mechanical necessity at all. There are some unknown reasons for this in the world of existence. After we attain that supreme divine unity, its purpose will be clearly known to us. Therefore, the main goal of Jnana Yoga is to attain this unity. The duality that is observed externally has some practical need. This is not our goal. The goal of Advaitahin is to accept this unity among many – this is Unity in diversity.
The one with whom we have to achieve unity is the Supreme Being. He is eternal; the Supreme Conscious Being. He is not dependent. He is not subject to anyone's control. He is independent. And His own
It possesses power and joy. It is eternal, timeless, it is a state of equanimity in the joy of unity. This joy of its existence is established in all the creations of the world. For example, we are a timeless, nameless, eternal, peaceful, inert soul, experiencing all our identities in it. Along with this, as a whole, there are also the thoughts we do, our ideas and actions, our creations and various experiences. On the other hand, the Supreme Being also resides in the active world, self-contained. Innumerable actions are going on in the world. In the midst of them, He remains as the immovable, immovable observer and master – everything is His play and the world is His play ground. But we gain this experience in our present ignorance in a vague way. The conflict between existence and existence, as experienced in our egoistic mental existence, does not happen in the land of eternal self-knowledge. Here, everything is experienced in absolute unity.
By the addition of self-knowledge we have to attain that ultimate unity, the highest and the entire self. That is the right man, the best true bliss who is the Lord of nature. Here the ego ends. The ego is a limitation, a partial expression; the expression of a temporary incomplete potential below. It is not our previous potential. It is a preliminary expression in our development process for some need. Therefore we have not come into the world in a human body for the sake of this limited egoistic life.
However, through this ego-laden personality within the ignorant, by transcending it, we can enter spirituality and enjoy liberation, attain bliss, and become immortal. This immortality is possible not in the transcendental or cosmic existence but in the individual existence. It is possible in the awakening of the consciousness of the individual, in the attainment of self-knowledge. The entire life of the individual, mental, material and spiritual, is the play of the soul. Apart from this play, the expression of the soul is not possible. This play is possible only when the individual renounces the world and enters liberation or nirvana. However, such liberation is a personal matter.
In the eternal self-revelation, God, nature, and the individual - the soul. These will be eternally united and united with each other. This is also
The soul and its redemption
Need. Knowing this truth, we are able to unravel all the mysteries of nature. We are able to unravel every phenomenon of the universe. This is possible through our self-knowledge because then the veil of ego is no longer there. We transcend all limitations and live a life of consciousness.
We have discussed earlier that although the unconscious is possible in the mind due to individuality, it is that which is elevated to the transcendental realm and grants us immortality. When we enter into that consciousness, we are no longer bound by the formation of name, form, qualities and the vagaries of the material world. We no longer feel one with the entire world as we are now detached from all persons and things in the world. This is called birthlessness or in the ancient language Nirvana. By doing this, we do not withdraw from the world. We remain in the world and do the worldly work. The world is no longer our external being; it is experienced within us and within us. Such a new consciousness is also called liberation and immortality.
Who says that after death, the only way to attain immortality is to live in another person, in another higher plane of existence? For such liberation, the life-sustaining possibilities of this inanimate body must be submerged or destroyed in impersonal emptiness.
Overcome Problems: Life Lesson from a Teacher’s Story
Others say immortality, an attainment that is a matter of an environment separate from all internal characteristics. They seek to merge with an impersonal eternal being. They do not even speak the same word to the joy of impersonal existence and the joy found in the communion of the soul. For them, entering into non-existence is the true joy. This is the decisive and important thing. Therefore, here existence is self-subsistent (independent) – it is not dependent on anyone. Now it is understood that all attempts to attain God and all communion are fundamentally illusory, subject to responsibility and failure.
The complete rejection of all notions of mental existence has given rise to the Buddhist idea of self-annihilation. The advaita is somewhat different.
knowledge
He imagines the same thing. He dissolves himself in his own essence. Both these imaginations proclaim freedom from the self-nature. This is the path of liberation.
The emancipatory seeker is immersed in impersonality and is attracted by the joy of self-realization. He rejects everything below the surface. Yet as long as the body exists, he has some obligation to remain on the ground.
The goal of full yoga is not to achieve the Supreme Self by walking on the path of yoga and to become immersed in it and destroy ourselves. After achieving the Supreme Self, we have to face the world again, but with the view of an ego-free, full knowledge. Now we are conscious of the inner essence of every person in the world; we are able to see the Supreme Essence within them. They are now different expressions of our Self. For us, every soul; a divine truth. Our mind is now completely free from all the illusions and untruths of everyday life. But our life in such a state is not the only land of our encounter and transformation. We can now live on the higher ground of spirituality.
The whole knowledge and liberation that we now possess, fills our entire existence. We know our existence – why we, this world and God – are entangled in this trinity. Now we see that there is no contradiction anywhere within us. There is no contradiction between any principle before us. We now possess the knowledge of the harmony of all. We are in a new consciousness and consider everything as ours; everything is now the Supreme Being. The self within each is no longer separate from us. All are united, embraced with us. This is not our self-limited perfection. It accepts divine love as its law.
The right relationship with nature is possible only when the Purusha is elevated to the highest state. Here the Purusha is independent of nature, its master. Through this we become complete as individuals and our relationships with others are also complete. We have no interest in renouncing the world and escaping to some distant heaven for personal salvation. This is never the goal of a complete Yogi.
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