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When you come to the very door of Brahmaloka as a yogī, established in samādhi—steady and composed—you take the final step. You are about to enter and become one. You knock at the door of Brahman, it opens, and you are welcomed. You ask, "And how will I live inside?" The reply comes: "You will not be there." Who will be there? There is only Brahman. "And me?" You exist only until the door. Beyond it, there is no "me." There is only "I," the One. You might then say, "Thank you. It was very nice to see Brahmaloka, but I worked so hard. I created so many things, and I have so many children. I cannot just dissolve. I want to be myself." The response is, "Yes, you will be thyself, but not in this individual form." To which you reply, "No, then I go back." This is the movement between Sabīja and Nirbīja. The final, last seed is our ego, the "I" that wants to exist. The problem is we have a fear of losing ourselves. We do not even want to die because this "I," this ego, this "me," wants to live. We do not know what will happen after death. This is called Asmitā, the ego of self-existence. Everyone says, "I love you, God. You are my Lord, my God." Can you imagine if God then comes to you? "Yes, Lord, you are everything, my father, mother..." And suddenly, God comes and takes your hand. "Let’s go." Your reaction is, "I didn’t mean this, Lord. No, no, no. It is too much. God, that’s too much. I am yours, but I am good where I am. You go, please, back." That is it. So where is the reality? We have fear inside. Imagine a beautiful chariot, a beautiful basket, or a nice chair lands here like a helicopter and says... Today, such a question is before any of you to decide and sit in. To be honest, I would say, "That’s beautiful, that’s the aim of my life. I will come, but I have to finish my Om Ashram. So come after, please." We still cling to "I," "my"—that is him. That is also called kleśa. Are you free? Even a person who is going to commit suicide, if someone comes and says, "We will take you to heaven," suddenly the thinking of suicide will change. "I don’t want to die." Thus, avidyā (ignorance) and asmitā create that ego: "I am," though you are not. You are not, but the ego insists "I am." You are not; you are just an exhalation of that Supreme, and that is what exists in you. And He can inhale again, which means only He is existing; we are not existing. That is called Advaitavāda Vedānta, which we have to realize either through the practice of yoga, bhakti yoga, jñāna yoga, or karma yoga. This is the final truth. A human being has to realize that this is the goal. But our inner vikṣepa (distraction, agitation) does not let us. We can speak for years and years about this, or listen for years and years to these words, in satsaṅgs and beautiful discourses. But in reality, we cannot endure it. Fear is there.