People who are oriented toward the impersonal, universal spiritual life have a certain misunderstanding. It’s true that to forget about your personal life, to forget about yourself and become a monk or nun, can lead to liberation and enlightenment. But is that why we have a life? Are we supposed to abandon our life on earth to go somewhere else? The majority of humanity rejects this path, and continues to seek happiness and fulfillment here, in this life. So even though it’s not possible to have a fulfilled life the way most people try to get it, there is something very deep and true in that striving for personal fulfillment. In that yearning there is a seed of understanding that all of this life, including the universal and divine, is for us. Why are we here if the abundance is not our lot in a personal life, if we are not going to enjoy it? The way the ego goes about it doesn’t work, but the original impulse is not false. This is a mystery that is rarely understood.

What we learn from this ever-expanding experience of time, which is an example of recognizing the subtle implications of realization, is that what is important for realizing freedom is the freedom of view. That is to say, we realize that true nature, in manifesting different views, is not directed toward any ultimate view. The view of totality illustrates this freedom of view. It is open to all views and contains all views, which means that it signals the freedom to have any view. We can have the view of compassion, we can have the view of emptiness, we can have the view of awareness, we can have the view of time or timelessness, and we can also have all these views available at the same time, which is what is most useful for acting in the world. The more we are able to hold multiple views at once, the more we will be able to adapt to the actual conditions of our life. We can’t apply the view of one dimension to all situations and all people at all times and places. The view of totality expresses the freedom to hold any view necessary. But it is not itself a particular view. It can hold just the dual view or just the nondual view when needed, without being fixed as either—which means it holds those views but is free not to. It can also hold two views at once without having to hold all views. Thus, the view of totality allows us to take any view or combination of views, or not take any view at all and simply let Total Being determine which view manifests at each moment, without it being our choice.

Whatever task you’re doing is like an immediate experiment about how your life can be. If you’re washing a window, how can you wash a window and be living? Living is not only when you’re in bed with your husband or when you’re seeing a movie. Living continues when you’re washing a window. How can washing a window be intrinsically valuable? That has to do with the quality of your attention. If you don’t see that you are the preciousness, that your very presence and the quality of care you give the task is what makes it valuable, then the rest of your life will be equally meaningless. Without that sense of precious attention creating your life, most of your activities will be boring and unfulfilling.

When you look at your life from the perspective of the objective view, you realize everything that happens is guided by an intelligence greater than your own. As long as you maintain that you want it to happen a certain way, you are striving toward an egoically determined outcome and you remain entrenched in suffering.

Living a normal life is an important cornerstone of our work because it tends to ground the work in our life instead of making it some kind of mystical, spiritual, other-worldly thing, which exists apart from our daily experiences. This is the other world.

Therefore, we can say that one’s life is a current of experience, a current of perception, a current of impressions. Experience includes all the modalities: vision, hearing, feeling, sensing, thinking, imaging, altogether as one unified current. If you close your eyes, the current continues; only the patterns and colors change.

We discover that life, or aliveness, is a particular dimension of the soul, a basic property of its presence. It is actually a Platonic form, independent from bodies and from matter in general. It is always inherent and present in the soul, but we can experience it explicitly. In other words, just as we can experience our soul as pure knowledge, we can also experience it as pure life. We are then not only alive; we are life. We are fundamental life, present as life, life that can imbue the body with its vigor and dynamism and empower it to function.

That is the task we have in this life: to learn how to live on earth in physical bodies, do things and enjoy things that the inner being is usually not concerned with. In other words, how can essential Being manifest as a human being? What we are doing – the task of life – is developing Being into a human being. That is the stage of evolution we are engaged in. Being is already here; you come as Being. It is true that you forget, and you forget because you still are learning how to bring this Being into life.

Our life is not what we experience, but the experience of what we experience. It is the vision of the ocean, the sensation of coolness and wetness when I am swimming, the taste of the bitter saltiness of the water. All of these are what actually constitutes my life. My life is my experience of both inner and outer events.

Various wisdom traditions have detailed teachings about what happens after death. Here we are concerned with the recognition that life is a basic property of the soul, and that the presence of the soul in the body is what animates it and imbues it with life. It becomes very clear for us, in beholding a corpse and especially if we can perceive the departing soul, that death is the departing of the soul, and hence, life is not a property of the body. Life is not a property that a self-organizing system develops as it attains a certain degree of complexity and self-organization. Life is immanent in the universe; it appears as its self-organizing property, and as it reaches a certain maturity of self-organization it manifests explicitly and fully as biological life.

There is no reason why a human being cannot live a life of truth, love, strength, impeccability, dignity, and self-respect. You do not need any special situation. You do not need any unusual occasion. Any interaction, any transaction, is a place for you to be that way, and that is when you see the grace and the beauty of life.

As a part of life and earthly existence, we also value relationships and are interested in being able to be with another in a way that expresses the preciousness of Being. But if we continue to relate in our usual patterns and habits, expecting to experience divine eros, we will find ourselves in an exercise of frustration. The marriage of heaven and earth is the experience of knowing who we are as being both beyond time and within the world. Our ordinary sense of self has no such capacity. Only the truth of our nature can encompass the transcendent and the immanent. This nature is what is real. To be real means that we need to be able to live in a way that reflects the reality of what we truly are. It is important to recognize, however, that being real doesn’t happen in a moment. Learning what it means to be a real person is a process of unfoldment and transformation. It is not something you fall into or recognize all of a sudden, as it sometimes can be in the discovery of or awakening to true nature. It is a maturational process. And it begins with being honest, truthful, and real about where you are and investigating that. Every moment holds the possibility of more realness and more in-touchness with the presence of essential Being.

The beauty of life is that it can be a continuous opening to the full range of experience and richness possible for the human being—the dynamic unfolding of the human potential. This life can be a celebration of the mystery of our Being. We can live a life of love, taking joy in ourselves, in other human beings, and in the richness of our home planet. Our life can be full of appreciation, sensitivity, and wonder in all that surrounds us. Such a life can be a thrilling and exciting adventure of learning, maturing, and expanding. But it can also be a life of strife, struggle, misery, and depression, which frequently becomes filled with suffering, frustration, envy, and aggression. We can easily find ourselves leading a life of selfishness, antagonism, and exploitation. When this happens, life soon becomes dull, boring, superficial—while the undertone can feel sadistic and brutal.

This line of thought demonstrates that in some fundamental and literal sense our life is our soul. Our life is constituted by the various forms that arise in our consciousness, which is our soul. Our life is actually the transformations and unfoldment of the soul. This is the Essence of our life, the felt core of our experiences. To put it differently, our life is the life of the soul, where the life of the soul is her flow and unfoldment.

In our view, life is inherent to the universe, rather than merely being a potential that arises when self-organization reaches a high level of complexity … the universe is not only alive; it is growing. This growth is what we see as cosmic evolution …

If we explore our relationship to the world, we recognize that we have a tremendous love for it. We have a deep love for the world even though many of us have difficulty with it. We have fears and conflicts about the world, and there is much suffering, pain, aggression, and disappointment. Some of us sometimes hate the world. But when we explore very deeply, we usually recognize that we feel love for it as well. At the same time, we have another love. Many people in the world are not aware of this other love. They are only living out their love, their attraction to, and their need for the world. But when somebody becomes more mature or sensitive, the conventional world is no longer enough. The life of the world, regardless of how much we love it, feels incomplete at some point. Every aspect of it, regardless of how beautiful, how wonderful, it is, has something about it that is not completely satisfying. Even with people we love, in our intimate love relationships, and in our connection with nature, we hunger for something else, something more invisible. We can’t even define at first what that is. We become aware of this love in different ways. Some of us feel discontented, incomplete, or we become aware of a sense of meaninglessness. Some of us have a lot of pain and suffering and want to end that; so we seek happiness or freedom. That is why many spiritual teachings see as the motivation for enlightenment and spirituality the need to develop compassion, or to free people from suffering, or to have love for God or for truth. But if we explore all of these, we begin to recognize this other love, the love for what is beyond this world. Anyone who becomes interested in inner work, spiritual work, starts to be aware of this love.