In the Clarification I have explained how in Buddhism enlightenment was marginalised into the highest secret knowledge. Zhabkar however, of whom my feeling is that he could be very obstinate and contrarious – his autobiography shows – says that this is not the case. Allegedly many of his students have reached liberation.

But what ís then liberation?
Zhabkar himself tells in the Garuda that ‘this’, meaning also the mind itself cannot be pointed at. Further he says about himself that he has left behind all having-to. This means that he has left aside all the fictitious necessities of what we call reality, the imagined orders that we have stuffed with all kinds of must-do’s.
This is the one side. The other is that one learns to see that the manifestations, which means all and everything that we see as objects, not are what they seems to be, but that what we see is something that is gnarled into an object we do not like through the judgments that we have about all and everything. These judgments transform the manifestations into reflections of ourselves, images as in a mirror – a metaphor that is mentioned several times.
You can test this yourself: in a conflict is what you think about your so called adversary for certain the reflection of your own inner conflict. If your find him dishonest, then look closely at your own honesty. You might not like it, but looking this way, you will for sure be able to solve this conflict, and prevent further conflicts on this topic. This is why Zahbkar in Song 13 says that agression, hate, desire, depression, pride and envy that you have really met, that you not have abandonded, are Buddha-wisdom, are the constituents of the knowledge of who we really are deep down.

Liberation, I think, is in the end the realisation of the cosmic balance of everything, where you can sense and feel and know that all and everything, and the changes are the lively expression of this balance. Thereafter everything will become effortless. Your hand then does what it finds to do, like Jesus said, and at a certain moment he emptied the temple square of the money changers, because of his annoyance with the economic activities that he felt not proper there. You will not become a zombie smiling indifferently on whatever happens. You may and you will be able and willing to contribute to the idea of the realisation of a better world. Or you might become outraged about a wrong, and set yourself behind solving it.
The big difference will be that after liberation this conduct will not be about you, albeit you still will be the acting person. Your effortless acting will not spring any more from deliberation and premediated efforts. This seems a paradox, but you might look at it this way: while on the surface of the ocean the storm might be raging, a few meters deep complete quietness and peace reigns. This for me is liberation.