I am the Light and the Moth that is searching hope in it. You have achieved success, but still you’re not as fulfilled as you thought you would be. The carrot you are chasing is mind-made, and not the carrot is the problem, but the one who is chasing. Because this is the illusion in the first place. You are both the light and the moth. It doesn’t matter how far the moth flies to the light, it will never reach it. The separation through the identification will remain, only when the light becomes aware of itself, when all the veils of ego disappear, when you awaken to your true nature. The fulfillment you are missing is appearing again. You don’t see the world through a dark-toned filter anymore. You entered the kingdom of heaven as a child.

As long as one assumes that God is something separate, something “out there”, one remains within separation. Prayer, devotion, asking for help or grace all presuppose this division. This statement is a worldview articulated centuries ago by Prakashananda Saraswati, an Indian philosopher and teacher who most likely lived in the 15th or early 16th century. I recently came across his perspective and spent some time engaging with it more deeply. I want to share a short overview here as a possible point of reflection. Prakashananda belonged to the Advaita Vedanta tradition. Unlike devotional or religious movements, this tradition is not concerned with belief systems, rituals, or the worship of a personal God. Its focus lies elsewhere, on the question of what is ultimately real. According to Prakashananda, there is only one reality. This reality is not a being, not a creator figure, not a higher entity standing apart from the world. In Indian philosophy it is often called Brahman, but the name is secondary. It can just as well be described as fundamental being, absolute consciousness, or the underlying principle from which everything arises. What matters is this: it is not separate from us. From this perspective, everything we normally call “the world” has no independent existence of its own. Bodies, thoughts, emotions, objects, nature, time and space all exist and function, but they do not stand on their own. They are appearances, expressions, or objectifications of this one underlying reality. The same applies to the human being. What we usually experience as “I”, personality, biography, thoughts, emotions, belongs to the level of appearance. The true self, according to Prakashananda, is not individual. It is identical with the reality that underlies everything. In classical terms this is expressed as Atman is Brahman. In simple language: what you are at your core is not separate from the foundation of the world. This is where the initial statement becomes clearer. If reality is one and undivided, then the idea of a God outside of oneself becomes problematic. As long as God is imagined as something external, something to be reached, approached, or addressed, separation is already assumed. Prayer, devotion, worship, and the hope for grace may offer emotional comfort or structure, but they operate entirely within this framework of division.