Introduction: The Hindu Concept of Moksha
This article draws inspiration from Eastern thought, especially Buddhist and Hindu philosophy. The basic concepts underlying our discussion are two: Samsara and Moksha. Both words originate from Sanskrit and fall within the scope of spiritual search. While the first notion, that of Samsara, is fairly well known even in the West, the second is still uncommon and definitely more mysterious because of the many interpretations it can hold.
Samsara refers to the cycle of reincarnation. According to this view, we human beings are immaterial, immortal entities who incarnate within a physical body to have certain experiences. Once we enter within this dynamic, souls become somewhat trapped inside the wheel of Samsara and, following the abandonment of the material body (death), begin a new earthly life again in a different body. The process continues indefinitely, like water flowing in an eternal river, never reaching the ocean of liberation.
Thus, we come to the concept of Moksha, or spiritual liberation. The fundamental problem underlying reincarnation is that souls, when they leave their old body and take on a new one, lose all memories of their previous life(s). A question arises at this point: what sense can this make? If it is true that souls come to Earth to have certain experiences, and thus learn something, then they forget everything, there is at least something strange about this phenomenon. It’s as if we attend university only to have our diploma and all knowledge erased upon graduation, forcing us to repeat the same courses endlessly without progress.
Samsara Eventually Turns Into a Prison
Underlying the concept of Moksha lies the idea that Samsara is essentially a trap for souls. Someone or something apparently wants to keep them in a state of ignorance, prompting them to continually return to planet Earth in the form of extremely consciously limited biological entities. Here an almost endless range of potential interpretations opens up, from the most conspiratorial to the most trivial. There are those who see nothing wrong with it and simply accept the situation as it is, like fish unaware of the water they swim in, and those who speculate on the existence of an actual matrix (drawing inspiration from the 1999 film “The Matrix”) on a planetary level that would make Earth a kind of prison for souls.
We do not wish to delve into these theories since we possess no certainty about them, but we advise the reader to do their own research and always keep an open mind. To get off on the right foot, we recommend reading this article we wrote entitled “The Enigma of Near-Death Experiences: Scientific and Spiritual Interpretations“.
What follows is our own revisiting of the concepts of spiritual awakening and Moksha, inspired by both ancient Eastern philosophies and the Western philosophical tradition, with particular reference to the Platonic and Stoic schools. These 14 stages represent not a linear progression that everyone must follow sequentially, but rather a map of consciousness—landmarks on a journey that may involve leaps forward, temporary regressions, and unique individual expressions.
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The 14 Stages of Spiritual Liberation
1. IGNORANCE
(or state of unconsciousness)
Ignorance is a condition in which the individual is unaware of both their true nature and ultimate reality. Souls who incarnate on Earth lose all their memories, finding themselves in this exact situation. In Hinduism, this stage is called Avidya, or the fundamental ignorance that keeps us bound to the cycle of birth and death (Samsara). Ignorance produces a distorted and unconscious view of reality, in which the true self is confused with the body and mind—like mistaking the clothing for the wearer.
The ancient Greek thinker Plato used the metaphor of the cave to illustrate how human beings can live perpetually in a state of illusion, perceiving only the shadows of reality. People at this stage are like the prisoners in Plato’s allegory, who mistake the shadows on the wall for the entirety of existence, never questioning the limited nature of their perception. Emerging from this state of blissful ignorance requires a process of introspection and research, which generally arises following a trauma that upsets the certainties taken for granted up to that point.
Plato’s teacher, Socrates, argued that all wrongdoing stems from ignorance, claiming that no one willingly chooses to do evil if they truly understand what is good. He believed that people commit harmful acts because they mistakenly perceive them as beneficial, highlighting the importance of knowledge in moral decision-making. Thus, the essence of evil lies not in the actions themselves, but in the ignorance that leads individuals to misjudge their choices. Consider a child who hurts an insect out of curiosity, not yet understanding the concept of suffering—the action springs from a lack of awareness rather than malice.
2. SENSORIALITY
(or passive perception)
Sensoriality involves a superficial connection with the external world through the use of the five senses, but in the absence of active processing by the rational mind. At this stage, the individual lives reactively rather than proactively; sensory experiences are received without critical reflection, passively, as happens to an infant experiencing bodily sensations for the first time after separation from the womb. Life becomes a series of stimuli and responses, like leaves blown by whatever wind happens to be blowing.
Those who remain particularly attached to the sensory phase generally manifest a strong attachment to the physical body and its needs, focusing on physical sensations and, more generally, on the enjoyment derived from them. Consider the person whose entire existence revolves around physical pleasures—food, sex, comfort—with little interest in abstract thought or spiritual inquiry. The body is a prison for the soul, so identifying with it makes advancement in the spiritual realm absolutely impossible, just as a bird cannot fly if it believes itself to be the cage rather than its occupant.
In Hinduism, this moment can be interpreted as an attachment to the senses (Indriya), in which people seek satisfaction in temporary pleasures rather than inner fulfillment. Plato would describe this state as an existence imprisoned by sensory illusions, emphasizing the need to elevate one’s soul toward contemplation of the world of ideas (Hyperuranion) in order to gain access to higher truths. Just as someone obsessed with shadows cannot perceive the objects casting them, those trapped in sensoriality cannot glimpse the deeper realities beyond physical experience.
3. FEAR
(or sense of helplessness)
Fear is one of the most primal emotions and can be seen as a significant obstacle to spiritual growth. In Hindu philosophy, fear is often associated with attachment to the material world and our identification with the ego. This phase represents a time when the individual feels helpless in the face of life’s challenges, unable to see beyond their limitations and unable to govern their emotions. Fear stems fundamentally from ignorance, as one fears primarily what he or she does not know. Physical sensations and sensory perceptions can easily be interpreted by the unconscious mind as danger signals, generating irrational and even counterproductive behavior. This type of reaction is typical of animals and young children.
Fear manifests in countless forms—fear of death, fear of change, fear of abandonment, fear of the unknown—all of which create invisible barriers to spiritual growth. Like a traveler who never ventures beyond familiar territory, the fearful soul remains confined to narrow pathways of existence. Consider how many people remain in unfulfilling jobs or relationships simply because they fear the uncertainty of change.
In ancient Greece, philosophers such as Socrates spoke of the importance of acknowledging one’s fears as the first step toward wisdom. Awareness of one’s vulnerability can entice one to embark on a deeper search for the meaning of life, prompting the individual to question what really matters and how much of what we perceive, which is often irrational, guides our choices. As Socrates demonstrated when facing his own death with philosophical calm, confronting fear directly can be a powerful catalyst for spiritual awakening.
4. CONSOLATION
(or self-deception)
Consolation represents a stage in which the individual seeks relief in illusions and comforting explanations rather than directly confronting the hard truths that life places before him or her. This self-deception may manifest itself through various forms of dependence, or attachment, to positive but unrealistic ideas concerning the functioning of society and politics, interpersonal relationships, life, and so on. The same is true for dependence on objects, habits and vices. As a matter of fact, all these things are nothing but distractions, the purpose of which is to shift attention from the inside to the outside.
Think of the person who drowns existential anxiety in alcohol, shopping, or endless entertainment—these are modern manifestations of consolation. Or consider the comfort many find in rigid ideological systems that provide simple answers to complex questions. Like a child clutching a security blanket, the soul at this stage clings to whatever offers temporary relief from uncomfortable realities.
It is worth observing that power power structures takes considerable advantage of this innate human aptitude; they panders to the need for security and protection embedded in all of us by proposing particularly simplistic narratives about reality, so that we never reach the stage of uncertainty and questioning, since it is precisely from doubt that the process of inner transformation begins. Throughout history, from ancient empires to modern nation-states, rulers have offered their subjects comforting myths and distractions to prevent the awakening that might threaten established orders.
In Eastern philosophy, this state can be described as a temporary refuge from suffering; however, it does not lead to true inner liberation. Greek philosophers such as Epicurus argued that the pursuit of pleasure and easy gratifications must be counterbalanced by wisdom and moderation to avoid the pain resulting from attachment to material goods or worldly illusions. Is it better to have a sweet lie or a hard truth? In the short term the first definitely wins, but the soul is not fooled forever. Eventually, the consolation wears thin, revealing the emptiness it temporarily masked.
5. UNCERTAINTY
(or dissatisfaction)
Uncertainty emerges when a person begins to realize that sensory experiences do not lead to true happiness or lasting satisfaction. This phase marks a critical point on the path to spiritual liberation; dissatisfaction becomes a catalyst for soul-searching. The spiritual quest always stems from some form of discomfort or suffering, never from a comfortable, jolt-free life. Like a seed that must crack open before it can grow, the soul often needs the pressure of dissatisfaction to break through its comfortable shell.
Consider the successful individual who has achieved all their worldly goals—wealth, status, family—yet feels an inexplicable emptiness. “Is this all there is?” becomes the pressing question. This persistent dissatisfaction, though uncomfortable, serves as the compass pointing toward deeper truths. It’s like an internal alarm signaling that we’ve been searching in the wrong places.
Some modern spiritual gurus, in an attempt to ‘sell’ spirituality to the widest possible audience, advocate the idea that the world is perfect as it is, life too, and therefore there is no need to suffer and struggle to reach a state of higher awareness and happiness. The deception lies in mixing the concept of happiness with that of spirituality. Becoming more spiritual and aware does not imply being happier in the world; on the contrary, it involves distancing oneself from it. Just as a fish becoming aware of water might find itself more troubled by pollution that other fish ignore, the awakening soul often experiences greater sensitivity to worldly disharmonies.
In Hindu terms, this stage might symbolize the first step toward discernment (Viveka), where one begins to understand the differences between what is real and what is illusory. Greek philosophers such as Aristotle would have argued that dissatisfaction can drive individuals to pursue higher virtues and nobler goals in their lives. This is a delicate moment; in fact, many immediately interrupt it by regressing to the consolation stage. Like travelers who glimpse a distant mountain peak but turn back toward familiar valleys, many retreat from the discomfort of uncertainty.
6. DOUBT
(or questioning process)
Doubt represents a key step in the long process of spiritual liberation. At this stage, the individual begins to question his or her previous beliefs and convictions. The act of questioning is essential to the advancement of awareness, as it allows the individual to critically examine the ideas he or she has passively accepted up to that point. Doubt acts like a chisel, slowly chipping away at the edifice of unexamined assumptions that form our worldview.
Imagine someone raised in a rigid religious environment who begins to question not just specific doctrines but the very nature of belief itself. Or consider a successful business executive who suddenly finds themselves asking whether the pursuit of profit and status has any genuine meaning. These moments of doubt, though often painful and disorienting, are as necessary to spiritual growth as pruning is to a healthy tree.
From the Hindu perspective, doubt can be seen as a necessary move toward discrimination (Viveka), one of the basic tenets of Advaita Vedanta philosophy. Discernment helps to distinguish between what is real and what is illusory (Maya). Similarly, the Greek philosopher Socrates emphasized the importance of doubt through his Socratic method, which encouraged interlocutors to question their beliefs in order to come to a deeper understanding of truth. “The unexamined life is not worth living,” he famously stated, highlighting doubt as not just permissible but essential.
The phase of doubt represents the first real emotional and consciential shake-up for the ordinary person who begins, still with great difficulty, to perceive themselves no longer as one of the many members of the human flock, but rather as an entity with their own specific individuality. It’s the moment when one steps away from the crowd to observe both it and oneself from a new perspective—like someone who suddenly rises above a maze they’ve been wandering through, seeing for the first time its patterns and possible exits.
7. RESEARCH
(or activation of consciousness)
The searching stage marks the first active intervention of consciousness within the individual experience. The person actively engages in the search for truth and higher understanding. This step requires considerable conscious effort, and may include the discovery and exploration of certain spiritual practices such as meditation and yoga, as well as the desire to delve deeper into sacred texts. Unlike previous stages where life happens to the individual, here the individual begins to happen to life—becoming an active participant in their own evolution.
Consider the person who, having questioned their inherited beliefs, now devotes themselves to studying various philosophical and spiritual traditions, experimenting with different practices, and seeking out teachers and communities that might offer guidance. This quest is not random but driven by an inner compass that increasingly recognizes resonance with truth. It’s like a thirsty person who, having realized they’ve been drinking saltwater, now actively searches for fresh springs.
In the Hindu context, the search can be viewed through the prism of “Jnana Yoga”, the path of knowledge and wisdom. Practitioners seek to understand the true nature of the Self (Atman) and its relationship to the Absolute (Brahman). In Greek philosophy, Plato spoke of the importance of seeking the “good” through philosophical education; the philosopher must constantly pursue the truth beyond sensory appearances and be guided by an incorruptible moral compass. Like climbing a mountain whose summit is hidden in clouds, the seeker persists despite not knowing exactly what awaits at the journey’s end.
If, until a little earlier, the individual did not possess a true subjective consciousness, preferring rather to uncritically follow common feeling, he or she is now beginning to experience the first attempts to connect with universal consciousness, although not yet in a fully conscious manner. It’s like a radio that, having been stuck on a single station, now begins to search the dial and catch fragments of broadcasts from across the spectrum—hints of a vastly expanded reality.
8. ASTONISHMENT
(or reinterpretation of reality)
Astonishment marks a decisive point in the spiritual path: the individual revisits reality with new eyes after going through all the previous stages. This reinterpretation of the world results in a renewed view of reality; each experience is lived with wonder and gratitude, as a sort of intellectual rebirth. It’s as if scales have fallen from one’s eyes, revealing a world so vibrant and interconnected that it appears almost magical compared to the dull, mechanical universe perceived before.
Imagine someone who has spent years questioning, searching, and studying suddenly experiencing a moment when everything clicks—patterns emerge, connections become visible, and the ordinary world reveals extraordinary dimensions. A sunset is no longer merely a physical phenomenon but a dance of light, atmosphere, and perception that connects observer and observed in a profound relationship. This astonishment resembles the wonder a child feels upon first seeing the ocean or a night sky full of stars, except now it’s infused with mature understanding.
In Greek philosophy, Plato described the world of Ideas as something to contemplate with a sense of wonder; only through this contemplation does it become possible to approach ultimate truth. We may compare this stage to the feeling experienced, as children, when we received as a gift a new and fascinating toy just waiting to be discovered. The resulting enthusiasm opens the door to a deeper and more authentic feeling, typically connected to the immaterial dimensions of our being.
In Buddhist tradition, this corresponds somewhat to the concept of “beginner’s mind” (shoshin)—seeing things as if for the first time, without preconceptions. A Zen master might say: “In the beginner’s mind there are many possibilities; in the expert’s mind there are few.” This fresh perception strips away habitual responses and allows direct experience of reality’s richness.
It should be added that this phase generally does not last long. The initial excitement soon turns into something different; it may in fact regress back to the uncertainty or doubt phase, or evolve toward that of disenchantment. Like morning dew that evaporates under the sun’s heat, the initial astonishment gradually transforms as one continues to integrate new perceptions with lived experience.
9. DISENCHANTMENT
(or awakening of the soul)
Disenchantment constitutes an early and significant awakening of the soul; here the individual begins to peek beyond the veil of Maya and acknowledges for the first time their own divine essence, although not yet fully aware of the implications. This awakening coincides with the development of a new form of realism, in which one’s earthly expectations, be they work-related, economic or relational, are greatly scaled down.
Unlike the initial astonishment, which often carries euphoria and excitement, disenchantment brings a sobering clarity. Consider someone who, having glimpsed spiritual realities, now sees human affairs with new perspective—ambitions that once seemed paramount now appear trivial, social conventions show themselves as arbitrary constructs, and the ceaseless acquisition of material goods reveals itself as an elaborate distraction. It’s like climbing a mountain and looking back to see how small the village appears from this new height.
Aristotle emphasized the importance of self-realization in achieving genuine happiness; in order to find one’s way, one must first determine their place in the world and what goals they want to pursue. The phase of disenchantment could be metaphorically depicted as the transition from adolescence to adulthood. Youthful enthusiasm and hopes must necessarily be scaled back at some point, because society requires everyone to choose a specific role and carry it out.
In Hindu tradition, this stage resembles the beginning of vairagya (detachment)—not a rejection of the world but a shift in relationship to it. The Bhagavad Gita describes the ideal of acting in the world while remaining inwardly detached from results, like a lotus flower that grows in muddy water yet remains pristine. The disenchanted individual doesn’t abandon their responsibilities but fulfills them with a new understanding of their relative importance in the cosmic scheme.
Some people stop here and remain in this stage for the rest of their lives. Others regress to the stage of consolation and self-deception, so that they do not have to admit to themselves that they have definitely given up their youthful dreams and hopes. Others turn this form of personal disappointment into something potentially useful for the community, thus entering the phase of social commitment. Their journey resembles a river that can either stagnate into a pond, flow backward into familiar territories, or continue forward into new landscapes.
10. SOCIAL COMMITMENT
(or interested help)
Social engagement emerges as a practical manifestation of the need to give higher meaning to one’s existence. Once an individual achieves a greater awareness of their own being and their interconnectedness with others, they feel compelled to act for the common good. This concept is strongly rooted in Hindu philosophy through the principle of Dharma, which implies ethical duties and responsibility to the community.
Imagine a person who, having undergone substantial spiritual awakening, channels their insights into environmental activism, community service, or educational efforts. They recognize that spiritual growth without practical expression risks becoming sterile narcissism. Their assistance to others becomes a natural overflow of their own inner development—like a cup that, once filled, naturally spills its contents to water surrounding soil.
In this context, social involvement is seen not only as an altruistic act, but also as a natural expression of one’s spiritual fulfillment. Aristotle treated the importance of civic virtue in his ethical thought; he argued that individual happiness was intrinsically linked to the welfare of the polis (city-state). Social commitment thus becomes a way of manifesting one’s spiritual growth and contributing to collective progress, thereby approaching the condition of eudaimonia, which is a form of happiness related to the exercise of virtue and the pursuit of goodness.
In Buddhist terms, this stage embodies the bodhisattva ideal—one who, having gained significant enlightenment, dedicates themselves to helping others achieve liberation rather than pursuing their own final liberation. The bodhisattva vows: “May I attain enlightenment for the sake of all sentient beings.”
At an even deeper and more metaphysical level, since all things are interconnected and there is no separation of any kind between you and others, we can infer that doing good to others is simply an illusion. You and others are one, so what possible meaning can there be in helping your neighbor? You are actually helping yourself, but if you are still identified with your own mind, you will perceive yourself as separate from others. From a purely spiritual point of view, if you are evolving, all of humanity is evolving along with you. By working on yourself, you are already helping all of humanity. This perspective resembles quantum entanglement—particles once connected remain influenced by each other regardless of distance, just as all consciousness remains fundamentally unified beyond apparent separations.
Many spiritual gurus, or self-proclaimed ones, find themselves exactly at this stage. The mere fact that they call themselves “spiritual guides”, or even worse “spiritual leaders“, shows that they are still victims of the illusion that they can help others and get something in return. Like merchants who have discovered a treasure and now offer maps to others—not realizing that each person must find their own unique path to enlightenment, which cannot be precisely mapped or sold.
11. DISILLUSIONMENT
(or resigned acceptance)
Trying to change (or help) others inevitably leads to the stage of disillusionment. Not everyone goes through this stage, and not everyone stays there for the same amount of time. Some jump directly to the detachment stage, while others remain stuck in the previous stage (social commitment) for the rest of their lives.
Consider the dedicated teacher who, after years of passionate effort, realizes that only a small percentage of students truly absorb and apply what they’ve been taught. Or the social reformer who, despite decades of activism, sees the same societal patterns re-emerging in new forms. This disillusionment isn’t merely disappointment but a profound recognition of certain fundamental truths about human nature and the material world.
The moment of disillusionment can be painful, but it is also liberating. Resigned acceptance implies a surrender to life’s circumstances as they are, without trying to force or change them. The disillusioned person, provided that he or she has reached this stage after passing through doubt and astonishment, understands that society cannot be changed and that people cannot be changed either. Only those who want to change can do so. Everyone else will take a different path and nobody can possibly instill awareness in them from the outside. You evolve only if you want to; will is the key word.
This understanding resembles the Taoist concept of wu-wei—non-forcing action that works with nature rather than against it. The Tao Te Ching states: “Nature does not hurry, yet everything is accomplished.” Similarly, the disillusioned soul learns to act appropriately without attachment to outcomes, like a gardener who plants seeds, provides water and light, but understands that growth follows its own intrinsic timing and patterns.
Stoic thinkers of ancient Greece such as Epictetus advocated the importance of accepting external events as part of human life; what matters is our inner reaction to these events, and the interpretation we give to them, not so much the events themselves. Everything is relative to the observer’s point of view, and there are no indisputable truths in the illusory world of matter. As Epictetus wrote: “Make the best use of what is in your power, and take the rest as it happens.”
The stage of disillusionment marks the first point of no return in spiritual evolution. Those who reach the tenth stage can still retrogress to the previous stages, while the disillusioned soul can hardly go back to pretending not to know. It’s like someone who has seen behind a magician’s illusion—they may still enjoy the performance, but can never again experience the same wonder as those who believe the impossible is occurring before their eyes.
12. DETACHMENT
(or silencing of the mind)
Detachment represents a second and crucial moment of soul awakening, after that of disenchantment. It should not be interpreted as indifference or apathy toward the world; rather, it implies a silencing of the mind and a reduction of attachment to material things and selfish desires. In the Hindu tradition, this detachment is usually associated with the practice of yoga and meditation, tools that help calm mental turmoil.
Imagine someone who has weathered severe life storms—perhaps grave illness, profound loss, or radical change—and emerged with a serene centeredness that remains unshaken by circumstance. Their joy no longer depends on external conditions, their peace no longer requires particular arrangements. They have learned to exist fully in the present moment, neither clinging to the past nor anxiously anticipating the future. Like a tree that bends with strong winds rather than resisting rigidly, they flow with life’s currents while maintaining inner stability.
From the perspective of Stoicism, detachment is seen as a form of wisdom. Epicurus, for his part, taught that the highest pleasure came from the ability to rid oneself of superfluous desires. The Stoics also emphasized the importance of peacefully accepting all that we cannot control. Detachment allows the individual to observe life without being overwhelmed by it, opening the door to a higher form of consciousness.
In Buddhist philosophy, this stage corresponds closely to the concept of upekkha (equanimity)—one of the four Brahmaviharas or sublime states. The Buddha taught that attachment to desire (tanha) is the root of suffering, and that liberation comes through cultivating non-attachment. This doesn’t mean abandoning love or care for others, but rather loving without the poisonous elements of possessiveness, expectation, or conditional affection.
The mind produces continuous needs, hopes and desires. It is influenced by the world around it through sensory perceptions, but also and especially through the acquisition of ideas and beliefs inculcated from outside. In reality, the outer world is a projection of the inner one, so weak and uninformed minds will only generate a society that is equally superficial and materialistic. The detached individual has begun to unravel this mechanism, observing how thoughts arise and dissolve without necessarily identifying with them—like watching clouds pass across the sky without mistaking them for the sky itself.
13. CONSCIOUS INDIFFERENCE
(or spiritual consciousness)
Conscious indifference represents an advanced state of spiritual awareness in which the individual recognizes the impermanence of human experiences without being emotionally affected by them. This condition is generally described in Vedic scriptures as a state of equanimity (Samatva), in which one experiences deep inner peace regardless of external circumstances.
Consider the spiritual adept who meets both praise and criticism, success and failure, pleasure and pain with the same balanced awareness. Not because they have become numb or resigned, but because they perceive the transient nature of all phenomena. They remain fully engaged with life but are no longer tossed about by its ever-changing tides. Like the depths of the ocean that remain serene regardless of surface storms, they maintain unwavering tranquility amid life’s fluctuations.
Philosophically speaking, this conscious indifference can be compared to the Stoic ideal of apatheia – not confusing emotions with reason – in which emotional resilience is developed through the rational understanding of life. In this elevated state of consciousness, the individual lives in harmony with the flow of existence without attachments or aversions.
In the Bhagavad Gita, this state is beautifully described: “One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both good and evil, and who is full of devotion, such a person is dear to me.” This isn’t cold indifference but a warm equanimity that embraces all experience with equal openness—like a mirror that perfectly reflects every image without preference or distortion.
Only one element distinguishes conscious indifference from carelessness: self-awareness. It may appear as an obvious and superfluous distinction, but in our opinion it is not at all. Careless people are far more numerous than the consciously indifferent ones, so we must be careful not to get them mixed up. The difference between the two categories is the same which leads two different people to say that studying is useless. Except that, while the first person has studied for a lifetime before making such a claim, the second has never opened a book. One speaks from transcendence, the other from ignorance. One has climbed the mountain and discovered what lies beyond it; the other hasn’t even attempted the ascent but presumes to know the view.
14. INNER LIBERATION
(or Moksha)
Inner liberation, or Moksha, is the culmination of the spiritual path in Hinduism and many Eastern philosophical traditions. It is the third and final moment (we are not quite sure) of spiritual awakening and coincides with the interruption of the reincarnation mechanism. Moksha is understood as liberation from the illusion of the material world and the cyclical nature of life and death (Samsara). Philosophically, it can be seen as a return to unity with the divine, where the individual recognizes their true nature as Atman (the soul) which is identical to Brahman (the absolute).
To attempt to describe this state is like trying to explain color to someone who has never seen—words inevitably fall short. Perhaps it resembles awakening from a dream so vivid you had forgotten you were dreaming. The boundaries between self and universe dissolve, revealing a consciousness that was always present but obscured by identification with the limited ego. Time and space lose their usual meanings; the eternal present becomes the only reality. The separate “I” that once seemed so solid and important is revealed as merely one wave in an infinite ocean of being.
In Greek philosophy, thinkers such as Plato explored similar concepts through the idea of a reality higher than the sensory. Plato, in his allegory of the cave, describes the process of liberation from the bondage of sensory illusions to achieve knowledge of the true good, metaphorically represented as emerging from a dark cave and meeting the bright sun. The liberated individual not only sees reality directly but understands the mechanisms of illusion that formerly constrained them—like a master chess player who not only makes excellent moves but comprehends the entire structure and patterns of the game.
Inner – or spiritual – liberation is realized the very moment one embraces this awareness. As soon as we become aware that the earthly world has nothing more to offer us, reincarnation is no longer necessary. What will happen after abandoning the body cannot be known for sure, but it is legitimate to assume that it depends entirely on the individual will, and that no form of deception or matrix can any longer hold sway over the awakened and liberated soul.
This state resembles what Zen Buddhism calls satori—sudden enlightenment that cannot be explained rationally but must be directly experienced. It’s like a knot that has been tangled for countless lifetimes suddenly unraveling, revealing that there was never truly a knot at all—only the appearance of one.
What is certain is that once this state of consciousness is achieved, one is spiritually ready to face the abandonment of the body and the material world. If there are indeed traps and deceptions aimed at bringing souls back to planet Earth, they will no longer have any effect on the liberated soul. After duality has been transcended and attachment to the physical world has dissolved, a new form of free will takes shape, this time not mental but spiritual.
Consider the metaphor of a butterfly emerging from its chrysalis. The caterpillar, bound to crawl upon the earth, enters a transformative process and emerges as a creature capable of flight, perceiving the world from an entirely new dimension. Similarly, the liberated soul, no longer constrained by material identification, experiences existence from a perspective that transcends ordinary human understanding. The laws that once seemed to bind them—karma, cause and effect, the cycles of birth and death—are understood as partial truths that applied only to a specific level of consciousness.
In the Upanishads, this state is described as “Aham Brahmasmi” (I am Brahman) and “Tat Tvam Asi” (That thou art)—recognitions that one’s true nature is identical with the ultimate reality. It’s the realization that the drop of water has never truly been separate from the ocean, even when it appeared to be an individual entity. The boundaries that seemed so real were ultimately illusory constructs of mind and perception.
This liberation doesn’t necessarily mean immediate physical death or disengagement from the world. Many traditions speak of “jivanmukti”—liberation while still in a physical body. Such individuals may continue to participate in worldly affairs but from a completely transformed consciousness. Like the lotus flower that grows in muddy water yet remains unstained by it, they operate in the material world while maintaining their spiritual awareness.
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