A practical way to embody the vision of the Ashtavakra Gita is to begin by shifting identity from the changing body–mind to the unchanging awareness in which all experience appears. This shift is supported by self‑inquiry: repeatedly questioning, “Who am I?” and examining whether thoughts, emotions, roles, and circumstances can truly define the self. In this contemplative light, the body, personality, and life story are seen as objects known, while the knower remains untouched. Such inquiry is not merely intellectual; it is a sustained recognition that pure consciousness is distinct from all mental modifications. Over time, this loosens the grip of egoic identity and opens a sense of inner freedom that does not depend on external conditions.

From this foundation, the cultivation of effortless witnessing becomes central. Rather than striving to control or suppress thoughts and emotions, one allows them to arise and pass in relaxed, choiceless awareness, maintaining the understanding, “This too is seen; I am the seer.” This stance can be carried into daily activities, including moments of conflict or stress, by noticing that awareness itself is never disturbed, even when the mind is agitated. In this way, spiritual practice shifts from doing to being, from constant self‑improvement to resting in what is already present. The seeker identity, with its subtle sense of lack and struggle, is gently questioned, and practice becomes an expression of natural curiosity and love of truth rather than a project of attainment.

The text’s radical non‑dual vision may be contemplated as seeing the world as a play or dream in consciousness, without denying the practical reality of relationships and responsibilities. One can regard experiences as scenes in a movie appearing in awareness, which softens clinging and resistance and allows for greater ease and compassion in action. This perspective is deepened by recognizing that the same consciousness underlies all beings and phenomena, dissolving rigid boundaries of “self” and “other.” As attachment to outcomes and desires relaxes, there is a growing trust in the inherent completeness of the present moment, and actions are performed with less anxiety about success or failure.

To stabilize this understanding, brief but frequent “non‑dual breaks” can be invaluable: pausing for a few seconds, sensing the body, and recognizing that all sensations, thoughts, and perceptions are appearing in awareness. Key verses from the text may be taken up as living contemplations, read in the morning and silently revisited throughout the day as touchstones for remembrance. In emotionally charged situations, inquiry such as “Who is angry?” or “Is awareness itself affected?” can reveal that even intense feelings are transient appearances in an unchanging background. While the teaching points to the unreality of bondage, it does not require neglect of psychological or relational issues; these can be addressed with appropriate means, all the while grounded in the insight that one’s essential nature is already free, untouched, and whole.