If you awaken from this illusion, and you understand that black implies white, self implies other, life implies death — or shall I say, death implies life — you can conceive yourself. Not conceive, but feel yourself, not as a stranger in the world, not as someone here on sufferance, on probation, not as something that has arrived here by fluke, but you can begin to feel your own existence as absolutely fundamental. What you are basically, deep, deep down, far, far in, is simply the fabric and structure of existence itself. So, say in Hindu mythology, they say that the world is the drama of God. God is not something in Hindu mythology with a white beard that sits on a throne, that has royal perogatives. God in Indian mythology is the self, Satcitananda. Which means sat, that which is, chit, that which is consciousness; that which is ananda is bliss. In other words, what exists, reality itself is gorgeous, it is the fullness of total joy.
We find ourselves as a distinction that appears real and solid, living and then dying. If, however, we are not that—if that is somehow an illusion and we aren’t actually alive and so cannot really die—then it follows that our true nature or real existence neither comes nor goes. If life doesn’t exist in the way that we perceive or even imagine it, then what we know of as life is merely a figment of mind.
The only way to transcend this life-illusion is to achieve direct consciousness—on all levels at once—of what is already so. This enlightenment needs to be deep enough that you realize the real nature of the illusion, and not just grasp the fact of it. It is not unusual for people to have some genuine direct experience of their own nature but still remain trapped within the self and life illusions. One reason is the impenetrable paradox of it all: life is life—that is its existence—and reality is reality—quite specifically and exactly the way it appears—AND they are non-existent. This is a lot to grasp, but the freedom available through such consciousness, even if it’s only a glimpse, lays a foundation from which you can pursue understanding such paradox directly.
Beyond the challenge of experiencing your own true nature or the true nature of any subject matter that you can come up with, consider that every view possible within “life” and “reality” is, necessarily and by design, insular and limited. Viewed from the history of humanity or the entire cosmos, or from the Absolute that contains it all, your entire experience of life and reality is only a temporary blip in the scheme of things. Dwell on this for a moment and see if you can get a hit on what’s being said here.
The only place where your life and personal history seem significant and enduring is within you. Imagine that all the perceived activity and drama of your life and world, no matter how intricate or momentous, still amounts to nothing but a speck of a dream within an infinite dream, which is still not the Absolute. Whether we’re talking about your life or the entire universe, it is all relative—a form arising, a dream manifesting. Can you see that?
In the Upanishads, there are numerous statements and illustrations of the greatness of Vāyu, the Brihadaranyaka Upanishad states that the gods who control bodily functions once engaged in a contest to determine who among them is the greatest. When a deity such as that of vision would leave a man's body, that man would continue to live, albeit as a blind man and having regained the lost faculty once the errant deity returned to his post. One by one the deities all took their turns leaving the body, but the man continued to live on, though successively impaired in various ways. Finally, when Mukhya Prāna started to leave the body, all the other deities started to be inexorably pulled off their posts by force, "just as a powerful horse yanks off pegs in the ground to which he is bound." This caused the other deities to realize that they can function only when empowered by Vayu, and can be overpowered by him easily. In another episode, Vāyu is said to be the only deity not afflicted by demons of sin who were on the attack. The Chandogya Upanishad states that one cannot know Brahman except by knowing Vāyu as the udgitha (the mantric syllable om).