Many people live from the perspective of ego, which is a localised, distorted and limited expression of the full breadth of existence. Not satisfied with the conditioning that veils what you truly are, you are following the call of true nature. You can feel it, can’t you? That palpable sense and knowledge of “I am” or “presence”.
At once you exist, then through the play of imagination which gets filtered through the ideas of desire and fear, you exist as “someone” or “something.” Memory constructs continuity and solidity, and you end up feeling separate and isolated.
Aliveness itself is nothing perceivable, or imaginable, nor is it caused—it just is. To be, and to know that one exists, is key to nondual meditative inquiry. Just being itself is the only assurance and the only certainty needed. Being something is characterised by doubt and insecurity. There’s authenticity in the assertion “I am”; every other is a poor translation of being. Nothing sticks to you. You are the Source of life, but none of your expressions capture your entirety as that Source.
You’re not limited to any dualistic identity the mind can conjure. Behind your personality is the existential sense “I am” which you can’t relinquish, but you can attach it to any belief. You do this verbally when you assert “I am…” statements. But such self- proclamations, however relatively useful and meaningful, are ultimately inaccurate and the cause of suffering when believed to be absolute. I think of them as creatively hinting at me but never capturing me in the same way as a single leaf (a single portion of aliveness) is one expression of its greater whole—the oak tree (oneness). Being, aliveness, localised consciousness, or what we could call “Life,” is felt and witnessed by all because it is One; the focus of aliveness is all that varies. Beyond differing focal points, it’s the one life that “we” are.
At first, it seems as if aliveness is our higher identity, that we have our own share of beingness, that there’s a being called “me” and a being called “you.” It is clearer to say that you are oneness—you are principally the same universal consciousness that animates absolutely everything. And so the quality “I am” should only be used a temporary pointer—a great pointer, but a signpost nevertheless. Poetically speaking, consciousness has two bodies: the individual (or local) and the universal. The personal fluctuates, whereas the universal remains stable. The personal and the universal are flawlessly linked. They are expressions of the same seed. This is the teaching of nonduality. Atma (the indwelling knowledge that you are beyond ego) and Brahman (the substratum behind creation, ultimate reality) are one. The Supreme Being has no ultimate form at all and yet is inherent in all forms, in all expressions.
Because you exist, all is possible. The seemingly unlimited multiverse is only a minuscule display of your inexhaustible power to be. To be a human being, however exquisite and successful in worldly terms, is not your final manifestation; you are something else beyond the limited domain of form, something unimaginably more magnificent, which isn’t a thing.