So, you have here a marvelous microcosm.
 You have a political and social analog of the manifestation and withdrawal of the worlds,
 of the Lord playing the game, or the self playing the game of being all of us, and then
 as each individual reaches moksha, the self realizes in terms of an individual life that
 it is the self.
 So exactly in this way, the child representing the self on the way in, comes into this world,
 plays around for a while.
 There are four casts, just as there are four yugas to the kalpa cycle, you remember?
 And then out it goes, back to the forest.
 We would say back to nature.
 But you see, the outgoing stage of vanaprastha is a much higher state in the course of evolution
 than the hunting society person, who is primitive.
 He isn't simply going back to where he came from.
 He's spiraled.
 He's come round to an equivalent position, but at a higher level.
 And what he has gained in the interim is self-awareness.
 I mean that too in the ordinary sense when we speak of self-consciousness.
 See, it's not much fun to be happy and not know it.
 We need a certain resonance.
 Self-consciousness is an echo in our heads, an echo of what we do, but wouldn't be aware
 of doing it if there wasn't an echo.
 When you see yourself in a mirror, that mirror is a visual echo of your face.
 And that's why in a room such as this, it's a very comfortable room for me to talk in,
 because it has resonance.
 And so, self-consciousness is neurological resonance.
 Now you know how troublesome resonance can get if it's not properly worked out.
 You can get echoes that just won't stop.
 So you go into a great cave somewhere and you say "hiyy!", it says "hi hi hi hi hi
 hi hi hi hi hi hi hi hi hi" all up in the distance. See? That's very confusing. Now
 that's the sort of snarl that self-consciousness can get into and we call it anxiety.
 When I keep keep keep thinking, did I do the right thing in the course of some performance?
 If I'm constantly aware of myself in a kind of anxious critical way, my resonance becomes
 too high and so I get confused and jittery. But if you learn that self-consciousness has
 limits, that self-awareness cannot possibly enable you to be free of making mistakes.
 You can learn to be spontaneous in spite of being self-aware and enjoy the echo. So what
 happens that having developed self-consciousness through education, through work with other
 people, having developed all the disciplines of the culture, the Vana-Prastha then becomes
 again as a child. But then you see he has what Freud says the child has from the beginning.
 Freud called it the oceanic feeling and the oceanic feeling is the sensation of being
 one with the universe. The Vana-Prastha gets that back but it's not a child's oceanic feeling,
 it's an adult's oceanic feeling, something which the psychoanalysts don't discuss because
 according to them all oceanic feelings are regressive. But if there is a mature oceanic
 feeling as contrasted with the immature oceanic feeling of the child, which is as different
 as the oak is from the acorn. And so you can have this sensation, you see, of total unity
 with the cosmos, of the, shall I call it, expansion to infinity or contraction to infinity
 of your identity, without forgetting society's game rules with regard to you. In other words,
 it doesn't mean that you forget your address, telephone number, social security number and
 the name you were given. You remember all that and you can play that game when necessary,
 but you know it's a game. So there is no way, as a matter of fact, of escaping from playing
 these games and the only thing is that when you find out, you see, that you are thoroughly
 selfish, you inquire, what is it, what is the self that I love? What is this thing that
 I'm so interested in advancing and in protecting? And you look very closely in to what you feel
 when you think you feel yourself. And you know what you find out? That yourself is everything
 that you thought was someone else or something else. You have no knowledge of yourself, you
 see, except in relation to others. Self and other are as inseparable as back and front.
 There is no knowledge of self without the knowledge of otherness. There is no knowledge
 of the voluntary without the knowledge of the involuntary, of can without can't. So
 they go together and that going together of self and other is non-duality, that's Advaita,
 that is the Self with a capital S. So through self one finds deliverance from self.
 Thank you for watching!
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