It has been demonstrated by researchers into the physical world that we are the outcome and manifestation of an Absolute condition (call it Energy, God, Soul, Brahman, Atman, Consciousness), back of our present relative condition, and are going forward, to return to that Absolute.
This being granted, the question is: Which is better, the absolute or this state? Life invariably draws its meaning from a higher existence.
Let us try to understand this: A tree grows out from a single seed, though it has many leaves.
A seed, in itself has no meaning unless it sprouts into a sapling; a sapling has no meaning in itself until it grows into a tree; a tree in itself becomes meaningful only when it has come to fruition and to the blooming of its flowers; the flowers again, draw meaning by releasing its fragrance to the winds, and the fruit going back to the earth, as seed.
The cycle is complete.
The one becoming many, and the many again becoming one.
The many is seen but the One, the seed, the original cause, becoming the earth upon breaking, remains unseen.
So also it is with living entities and God, the Unseen.
It is generally understood that to achieve this level of perfection is beyond the capability of man, because the technique is not known to us.
Graded Sadhana or spiritual practices, Yoga, Pranayama, Dhyana - Union, Control of Breath, and Concentration - are available, not as concepts to be understood by the brain, but through realization, as an experience of the heart.
Today, a bit of Yoga is being discussed, but not the method as such.
All that this requires is to be able to remain in a state of wakeful awareness.
The equilibrium has to be such as not to disturb the various constituents of the body.
A measured use of the senses gives an increased satisfaction to the mind and regularity makes for intensity.
This is the natural prerequisite for Yoga, in the same way, as wealth arising out of a good fortune does not precede, but follows effort.
He, who has regulated his existence in this manner, when he turns to practice Yoga, will even casually receive the fruits of Self-attainment ('Atma Siddhi').
The confluence of methodical control with Yoga practice is like the confluence of the Ganges and the Yamuna enabling the mind to settle down like a steady flame undisturbed by the winds.
In the beginning you will see nothing but difficulties.
Your mind will frightened and the senses will turn back from this path.
Does not the tongue detest medicine which saves life? Whatever leads to one's true welfare is always disagreeable to the senses.
Constant practice, is, therefore, required to subdue the senses, but, the best remedy against the distraction of the physical senses is Yoga.
Removed from the disturbing influence of the senses, the mind automatically starts to meet the Self.
The recognition in the mind of the unity with Self results in supreme bliss, beyond which there is nothing and which is unattainable by the senses.
Contact with this bliss removes from the mind even the memory of desire.
This bliss, which is the aim of Yoga, and which is the final goal of all knowledge, is attainable, even though encumbered with the body.
Once, realization of the Self is experienced, dualism will be eliminated and the inner light arising out of the unison will shed lustre on the universe.
Just as the sky remains when the clouds are dispersed, so Brahman (Chaitanya or Consciousness) remains, when the mind evanesces.
Eschewing the desires, the bliss of the knowledge of the Self comes about and contact with happiness dissolves the lives of such Yogis in the Para-Brahma, as salt is dissolved in water.
After the actual experience, the whole world becomes a temple of Joy.
The drop has become an ocean.