The ceiling of impersonalism is the beginning of transcendental personalism
Impersonalism is the notion that ultimate reality is without any personal attributes. It conceives of spiritual perfection as freedom from all emotions and reciprocations, the underlying basis of personal and interpersonal existence.
The Gita (18.54) mentions this state, wherein one sees all things and beings with equal vision. Intriguingly though, the Gita declares it to be not the spiritual zenith, but the prelude to the zenith, which is pure devotion.
Gita wisdom explains that emotions and reciprocations are innate to us as sentient souls, parts of the all-attractive Supreme Being, Krishna (15.07). We become entangled not because of our emotions and reciprocations per se, as impersonalists misconstrue, but because of our misdirection of those intrinsic features towards temporary material things. So, spiritual perfection requires not their eradication, but their redirection from matter to Krishna.
Consequently, the ceiling of impersonalism, the state of being free from material emotions, is the beginning of transcendental personalism, the arena of bhakti-yoga, a world filled with spiritual emotions centered on Krishna. Such divine emotions not only liberate us from the miseries of material existence but also elevate us into higher and richer states of rapture and ecstasy in his remembrance.
And bhakti-yoga is so accessible that it enables us to start relishing transcendental emotions even in our present entangled state. How? By training us to use material things in Krishna’s service. Thus, bhakti-yoga bypasses the demanding progression required of impersonalists: first, laboriously raise themselves up to the ceiling against the gravity of their material desires; and then, if they somehow realize that there’s a world beyond the ceiling, find a way to break through the ceiling, that is, give up their attachment to the impersonal conception.
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