Kena Upanishad 2-5:~ God can be realised in one life. If you do not realise in one life, you are a great loser.+

All these experiences as a father, son, guru, and pupil were one and the same consciousness appearing differently. All these distinctions disappear when one realizes the ultimate truth.

God cannot be brought down to the domain of duality. There is only one being in reality, and it is the Soul, the Self.  The soul is present in the form of consciousness. The Soul, which is present in the form of consciousness pervades in everything and everywhere in all three states. Thus, the Soul or consciousness is the ultimate truth or Brahman or God in truth.  

When one realizes the form, time and space are one in essence. And that essence is the consciousness, then he realizes there is no second thing that exists other than consciousness. Thus, everything is consciousness. Thus,  consciousness is God in truth.

God based on blind belief is not God in truth. Holding a   God based on blind belief is holding the illusory universe as reality because the belief is possible only within the realm of duality. Duality is merely an illusion from the ultimate standpoint.  Without the belief in God, the belief system holds no water.  Belief is not God. Belief needs the believer.  

The believer needs to be born in this world. If the believer is born then he is part of the illusion.   Without the believer, there is no belief.  The believer and his world and his belief of GOD are part of the illusion because the self is birth-less. After all, the self is formless. The one, who is born, lives, and dies, is not the self.    The innermost self is a formless substance and witness of the falsehood (universe or waking or illusion), which is the Soul or consciousness, consciousness is the ultimate truth or Brahman.

Bhagavad Gita:~ brahmano hi pratisthaham Brahman (God) is considered the all-pervading consciousness which is the basis of all the animate and inanimate entities and material.  (Gita 14.27)

Karma, Bhakti, and Raj yoga are not the means to acquire Advaitic wisdom. Mixing them up with the path of wisdom and trying to assimilate Advaitic truth is an impossibility.

The orthodoxy is based on a personal God. The orthodoxy accepts the experience of birth, life, death, and the world as reality, whereas Sage Sankara declares the world is unreal, Brahman alone is real.  Thus, the experience of birth, life, and death happening within the unreal world is bound to be a falsehood. Thus, the religion, religious belief, and ritual based on the birth entity are bound to be a falsehood.  Thus, the seeker has to realize ‘what is that is real and eternal?

Mythological stories are a myth. Whatever is based on myth is merely a superstition.  Mythology was introduced in the past for the ignorant masses. It has to be discarded as one progresses in his spiritual advancement. 

Mythology breeds superstition, blind belief, senseless rituals, and most irrational and gives them a divine outlook.     Religious Gods are not God. One must know God in truth. Idol worship and the rituals are addressed to the ignorant populace.

Adhyasa Bhashya of Sage Sankara:~ (11) As regards the rituals, Sage Sri, Sankara says, the person who performs rituals and aspires for rewards will view himself in terms of the caste into which he is born, his age, the stage of his life, his standing in society, etc. In addition, he is required to perform rituals all through his life. However, the 'Self' has none of those attributes or tags. Hence, the person who superimposes all those attributes on the changeless, eternal Self and identifies the Self with the body is confusing one for the other; and is, therefore, an ignorant person. The scriptures dealing with rituals, rewards, etc. are therefore addressed to an ignorant person. 

Adhyasa Bhashya of Sage Sri, Sankara:~ (11.1) This ignorance (mistaking the body for Self) brings in its wake a desire for the well-being of the body, aversion for its disease or discomfort, fear of its destruction and thus a host of miseries(anartha). This anartha is caused by projecting karthvya (“doer” sense) and bhokthavya (object) on the Atman. Sankara calls this adhyasa. The scriptures dealing with rituals, rewards, etc. are, therefore, he says, addressed to an ignorant person. 

Adhyasa Bhashya of Sage Sankara:~ (11.2) In short, a person who engages in rituals with the notion “I am an agent, doer, thinker”, according to Sage  Sankara, is ignorant, as his behavior implies a distinct, separate doer/agent/knower; and an object that is to be done/achieved/known. That duality is avidya, an error that can be removed by Vidya.

Adhyasa Bhashya of Sage Sankara: ~ (12) Sage Sankara affirming his belief in one eternal unchanging reality (Brahman) and the illusion of plurality, drives home the point that Upanishads deal not with rituals but with the knowledge of the Absolute (Brahma Vidya) and the Upanishads give us an insight into the essential nature of the Self which is identical with the Absolute, the Brahman.

Sage Sankara: ~ Atman, the  Self is verily Brahman (God), being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. Atman is not the body which is non-existence itself. This is called true Knowledge by the wise. 

Kena Upanishad 2-5:~  God can be realized in one life. If you do not realize in one life, you are a great loser.

To know what God is, we must know what the self is. In deeper Self-search, we become aware that our body, ego, and experience of the universe are created out of a single stuff, which is the Soul or the consciousness.

Due to ignorance,  we identify the soul with the body and we become egocentric.  When we become aware that, the Self is not the form, but the Self is formless,  then we become Soul-centric and realize that all the three states are merely an illusion created out of the consciousness.  Thus,  the Soul or the consciousness is the ultimate truth.  The Soul or the consciousness is the Self.    The ultimate truth is God or Brahman. 

                                                                             

Thus, the seekers move ahead and reach the nondual destination through this mental (inner) journey.:~Santthosh Kumaar