If you hear me saying the world is causeless, or a human being and humanity are causeless, you won’t understand. Then what is to be done? That which can be brought so understanding can take place should be brought first; then it will be called “unfoldment.” If unfoldment is not there in a human being, he will not understand. But unfoldment of what? He is not a paper that rolls down and then he is unfolded. When we talk to human beings, we know they were born small children, who had no power to understand. But when they grew big, they began to understand what their mother, father, house, pets, and exhibits were and what the lawn, trees, and ground were. They knew how to play by sitting, picking up grass, taking it out and putting it in mud and mud in grass—all this a little child does. What happened to him that he began to do this? When he was being led in a perambulator, there were only his head and eyes and nothing else.
Swamiji: We look like forms, but when forms were not there, what was there? When Nandi was not there, what was she? And now that she is, what is she, Shaardaji? Shaarda: Space [Self, Oneness]. Swamiji: Then what was she at that time? Shaarda: Space. Swamiji: And what is your blanket? Shaarda: The blanket is
Parents have talked about name and form, which is why they are known by a child. Yet the child is such a small unit of existence that neither has he the knowledge of his senses, nor of his form-body, with skin and limbs. It is parents who are responsible for giving their child knowledge. We
Swamiji: This is a unique program. “Unique” means it is not a program. Everybody knows what unique means from his own side. That is why I do not have to ask each of you what you know, but what I know I will tell you. I know that a unique person cannot exist as a human head, heart, and hands if he is only a born human being. As such, he will never have any unique program. Everybody is understanding a unique program as “my concept, my idea, my knowledge,” when all three are not there—neither an idea, nor a concept, nor any information about what is unique is there in unborn.
Swamiji: … We are here on earth and became human beings. What wrong is there that we are human beings, with senses, minds, and organs? What is wrong is that we will die! That is the only wrong. [Laughter] Otherwise, a human being is most wonderful. If he is most wonderful, then what is his purpose? This has not been recorded in books written by our elders, or persons who have the sense of otherness. The sense of a human being is the sense of otherness, or that there are chaytan (sentience) and jar (insentience), an aware mind and not aware feet and teeth. Why is it that a human being believes he is aware because of the mind, intellect and ego-sense, but his ribs, shoulders, stomach, feet, and hands do not have awareness?