Moksha, or perfection, consists in the realization that:
There is no ‘matter’, everything is but the continually changing forms of Reality, One without a second.
The split between subject and object is not real, and hence there is no split in Consciousness. Even the split in matter (forms of consciousness) is caused by the mind, which is itself an appearance of Reality.
The same God, sat-chit-ananda, appears as I, you, he, she, it – objects and subjects in this world. All appearances are illusory as God has not changed at all, and in reality God is beyond all forms; hence no split is possible in Existence-Consciousness-Bliss.
This God is appearing as ‘I’ and the ‘world’, but in moksha It shows Itself as without split, without form, as in Sri Ramakrishna’s nirvikalpa samadhi. This is infinite Existence, infinite Consciousness, infinite Bliss, the One without a second. This is the source of the feeling of an unchanging Atman in us, this is beyond manifoldness, this is real and absolute tranquility – all other tranquilities are reflections of this on different levels; this is the supreme good and all bliss, this is non-dual.
There is this God. He (or She) is perfect. He has no motive or purpose in creating the world that gives us the impression that He is imperfect. It is His (or Her) nature to appear in myriad forms. In fact it is the Reality Absolute denoted by ‘It’, which, without any change, without any split, appears as this phenomenal existence. We then say that there is a ‘power of appearance’, and we identify this power as feminine; hence when ‘It’ appears as having a power then It is termed ‘He’ and the power ‘She’. Sant Jnaneshwar declares, ‘It is the essence of all zeros (that is, when everything is reduced to zero, you really get to the Reality-at-the-back, which is It); but this power (to appear as the manifold) is conceptualized as a feminine entity, which makes this ‘It’ appear as ‘He’ and who Herself appears as power due to His mere presence.
We are all one, or rather non-different, in this God.