Gavin: It is becoming clear that the space of the Self has nothing to do with the intellect, in the way it is associated with feelings, doings, achievements, losing, gaining, or anything like that. My goal is, I want to know this permanently. Every time I wake up, I’m very familiar with the fact I am this body. With all your energy and darshan (Guru’s presence)—and perhaps I’ll check this with you—I’m coming to see the intellect fully, wholly, and to understand it is the Wholeness I need to put my attention on rather than what I am seeing. Is that correct?
Sandesh: … From what appears to be inanimate, or the grossest, to the subtlest, all is in motion. You said the means is to bring the consciousness back to its originality, where it is the Source of all kriya (action). You also mentioned in my letter about my living, on the daily level, the state of Shanti, or peace. Do you mean that for me to have peace means to go to that point from where all action, all manifestation, emanates?
Paul: … When I am listening to your words, either on a tape or here, there seems to be a dual process happening. One is of the mind, which is listening to the meaning, and the other is of a higher awareness, which is not intellectual. That creates a sort of duality or almost an unease, for I feel I should be listening, giving reverence to the meaning of the words that you are speaking, because they are the words of Guru. But, at the same time, by trying to understand or give meaning to the words, I am removing myself from the Pure Consciousness that those words are conveying. Could you perhaps say something about this?
… After meditation, I take a chance to speak a few words to all of you the world over, to all our friends who are in the Space of Oneness and meditating. Some of these friends have realized the knowledge of the Self, Pure Free Forever, Amaram Hum Madhuram Hum. I would like to inform the audience, listeners, or all human beings that you have been Divine Space, the Space of Oneness, which is Chidakash (the Space of Pure Consciousness). That Chidakash is from where the mahakash (space underlying all), akash (space), and bhootakash (elemental space), from where all the bhootas (elements) and jeevas (beings) have appeared. These are Sanskrit words. But for your information I will say in English that human beings are born, they study, they live, they become old, and a hundred years later, one by one, everybody goes away, not letting anybody know how the millennium has been finished. This is the cycle, or revolution, of a gigantic wheel of the universe—of appearance, living in time and space, and disappearing in time and space.
If I say to meditate, you will not do it. [Laughter] That means you are able to appreciate the Lord of sound. The flute creates sound, and you begin to love the flute. But you do not like the flute to keep sitting somewhere; rather it should be on the lips of the one who can make it sound. Who is playing on our flute, with lips? The very one who loves the lips. Who is the one who loves the lips? Not a dead man. Life! So you like life. That is why we are on earth as lively human beings—as lively children, lively birdies, lively cubs, lively kittens, lively pups, lively kids, lively colts, lively calves. Why is it that they have not yet seen anything, yet you love them the most? What is that which you love? Life. So you want to hear about life. How much it is necessary for a human being to come to know that sound and the sound-maker exist. The sound-maker and sound are not heard in a stone or a rock, although they are solid. And the sound and sound-maker are not intelligent, in the way that birds, animals, and, above all, human beings are.
When one begins meditation, he understands that he is getting into a process. For an ordinary man, it is only closing the eyes and not remaining conscious of the action of the eyes, ears, hands, feet or mouth, so, for him, meditation is not the practice of any kind of action. But there are the ones who have come to know that the actions of their eyes, ears, mouth, hands and feet have not given them the unfoldment of knowledge that may allow them to know the Source of everything. A human being is born such a form, with the senses, mind, intellect and ego, that he does not know the Source of every thing, every form, every situation, every emotion and every action, negative or positive. Not knowing the Source of the whole body and its actions, and the Source of other bodies and their actions, what happens to a human being? He remains craving to know the Source, because whatever he sees and whatever he knows do not give him satisfaction. Rather everything he knows creates a new situation in him to think either “This is right” or “This is not all right.”