In simple terms, what we have to do is to return home from where we came. We have all come from the Supreme Entity, the Nucleus of the universe. We have to return to the same destination. The child has played throughout the day away in the fields, and now that evening has come, he returns home. He thinks that his father must have returned home: “Let me return home and sit near him.” When one is tired of this world and worldliness, one yearns to go back to spirituality – one’s home. And what is our permanent abode, our home? The Supreme Consciousness. Spiritual practice (sádhaná), therefore, is the process of returning home. It is a simple task. It requires no scholarship, no knowledge, no intellectual faculty, no long and tedious lecturing.
When a knower of truth merges in the Supreme Being, his petty sense of existence loses itself, and attaining unity with the Supreme Entity, he becomes Supreme himself. Spiritual practice is the means for expansion of the soul, not for its annihilation; so absorption in the Supreme (samadhi) does not mean suicide but self-transcendence. One who has known the Supreme Consciousness becomes Supreme himself, for the individual entity takes on the very form of his object of ideation. One who has the Supreme as his object of ideation, becomes the Supreme himself.
If a salt doll goes to fathom the sea, it will certainly melt and become the sea itself. Similarly, if the knower of the Supreme Consciousness goes to fathom the Supreme, he merges in the sea of Consciousness and becomes Supreme himself. Be constantly absorbed in the thought of the Supreme Consciousness and you too will become Supreme.
Subháśita Saḿgraha II, 67
The union of a spiritual aspirant with the Supreme Consciousness has been expressed with an excellent example. A river, giving up its name and identity, completely merges in the sea and thereafter cannot maintain its own existence except as the sea. Similarly, a spiritual aspirant, after merging himself in the Supreme Consciousness, can no longer think of himself except as the Supreme. Seeing the Ganges River, we can tell that is the water of the Ganges. We can tell the water of the Yamuna River, or the water of the Sarasvati River; but once they merge in the sea, we cannot separate them, nor can we distinguish the one from the other. Nevertheless they are all there. They all have lost their respective name-entities in the entity of the sea.
Subháśita Saḿgraha II, 60
For each and every human being there are two “I’s”. The name of a person, say, is Solomon. Then the name of his little “I” is Solomon and the name of his big “I” is that Supreme Entity. The name of the little “I” is Mr. Joseph, but the name of his big “I” is the Supreme Consciousness. The big “I” for all created beings is the same, but the little “I” varies – so many bodies having so many names. The big “I” is one and indivisible: for the entire universe there is one big “I”.
What is Yoga? It is to become one with that Supreme Entity. When you become one with the Supreme you are getting everything, you are losing nothing. You are losing only your little name, the name of your little “I”, and nothing else, and in return you are getting the Supreme “I”. This is Yoga in the spiritual sphere. Some people think that Yoga means a particular exercise. No, no, no. Yoga does not mean exercise; Yoga means unification.
Discourse in Haifa, Israel, 1979
In order to realize the Supreme Perfection, a human being will have to give up his or her “I-ness”; that is to say, s/he will have to merge his or her petty “I-feeling” in the Great “I-feeling”. What is this petty “I”? It is like a pot full of water in a pond. Now if the water of the pot is to be unified with that of the pond – actually, both the waters are intrinsically one – the pot intervening between the two waters has to be removed. After the removal of the pot, there will remain no distinction between the water of the pot and water of the pond – both become one. The cause of this apparent distinction between God and the unit being is this pot – the individual mind. The long and short of the whole thing is that He is infinite. If you want to realize His characteristic Self, you have to earn limitlessness yourself.
Subháśita Saḿgraha III, 62
Identify your mind with Him and you will realize that even the minutest objects are you. You are the Pacific Ocean. The universe which is the manifestation of the Cosmic Energy will appear as your own manifestation. The universe which is the play of God also gives Him ecstatic Bliss. You meditate on Him and He meditates on you.
“Bhakti Rupa Setu”
Ultimately only one entity exists. That entity may be “I”, that entity may be “He”, but the differentiation between “I” and “He” disappears. “I exist” or “He exists” – the two ideas disappear - merely “exists”. This is the stage of non-attributional consciousness. It is the Supreme Stage of Yogic practice, it is the Supreme Stance for a Yogi. But for this, one requires divine help; and I know further that one is getting divine help. And I know still further, that for infinite time and infinite space, one will be getting this divine help. You are all spiritual aspirants, you will certainly attain the Supreme Stance and enjoy that Divine Blessedness. You are sure to enjoy it, my sons and my daughters.
Discourse in Philippines, 1969