At the time when you die, there is no human condition. But we do not want to wait until death!
People like you have to understand, when you talk about conditions, what you mean. Condition is not your five fingers or ten fingers. Condition is not your hair. Condition is not your shoulders, stomach, food, drink, or water. Your condition is the intellect. We call it buddhi.
The trouble is that you have never been given the meaning of intellect. Intellectually, you have learned so much; each one of you feels intellectual, including Don. So now you are intellect. But you do not use your intellect to know what intellect is. Thus you do not know who you are, above intellect.
You are above intellect, and intellect is ignorant of you. The intellect has snuck in and made this body out of you, even though you are the one who has made the intellect—like a king who made the prime minister, and then the prime minister snuck in somehow, usurped the king, and became the king. The intellect has snuck in and made you into the body. This is the meaning of condition. And as long as the condition is maintained, you know that “I am the body.”
Nobody tells you that you are the body. When you bring green peas, then somebody says, “Swami ji, Kaanti sent some green peas.” And she is such a nice person that I left the subject! The subject is intellect, not green peas.
When, through intellect, the attention is on no intellect, that is called Guru. So when, with intellect, your attention is on Guru—who is not even born—then your intellect is in oneness with Guru. Then your condition is over.
It is very clear today that nobody knows each other. Each one thinks, through intellect, that he knows himself, but nobody knows himself. So the scriptures say that now you are on the path of unfolding that which is hidden, and that is intellect. You have intellect folded within you. This world is all intellect, but it is not visible how many vrittis there are. You can get millions of words and names from the Atlas; they are all intellect. A person becomes well educated in varieties of subjects and experiences of forms based on words, forms based on words, forms based on words—and words were never there. So he remains sleepy, under the deception that words are wonderful. They were never there! Thus we human beings, through no mistake of our own, are victimized by name and word. And for one hundred years, we have to live in this deception. So, first of all, we have to know who is not under deception.
A small child, one day old, has no deception. But deception comes, from nowhere, like lightning in the cloud. You do not know which corner it came from. This deception, this intellect, is the condition of a human being; name is the condition of a human being. And now the explanation goes on: “I am a person.” This is erroneous intellect. Intellect does this. Without intellect, the child is okay.
Then many of you read scriptures, and they talk about Maya, and you begin to speak of Maya. There is no Maya anywhere! You will get involved in “Maya,” and then “Lord,” and then this and that and this. You should just directly come to satsang, and know that the main problem will be when somebody twists your name. He is Dikpal, but if somebody among you says, “Hey Dickie! Hey Dickie! Hey Dickie,” then Dikpal will say, “Shut up! Three times you have said it, it is enough!” They call, “Dickie, Dickie, Dickie”—the name that was never yours. So now you can understand how much work you have to do.
Make efforts! Abhyas karo Amaram ka, Madhuram ka, as Gil has said. His talk was perfect, but he avoided including the birth of Gil. He said, “I am Amaram Madhuram, Amaram Madhuram”—but without birth, who will say Amaram Madhuram? Birth is essential! But I said that Amaram Madhuram is not born, and so, with his intelligence, he has figured out his speech. And to us he looked very nice; rather, he looked like the only realized person. Intellect!
Intellect is making you take birth. Intellect is not after you are born; before birth, intellect made your body. So you cannot be free from intellect. You can grind the body into powder, but intellect is not a monkey or a snake, that you can find and catch.
So there is only one—I will not say “one way,” because then you will say there is some way, some path. I say, Guru alone. Guru says that intellect was never there; You alone are. You have never taken birth, because You alone are. Everyone! Now the intellect will hear this and will leave its functioning. Guru says, “That You—unborn, unchanging, undying, no form—that is your existence.” And the intellect will give up automatically.
You have to attend only the unborn. Unborn cannot be compared with born, because whenever the idea of “born” comes, you will make a form—“This is my form, this is this form, this is that form.” Therefore, I take a seat here so that you cannot make a mess when I say, “Unborn is pure; it cannot take birth. Unborn is free; it cannot take birth. Unborn is forever; anything that is born will die, so whatever is born is not forever. Unborn is pure, free, forever.” If a person who is born practises this, he should know, “I am born, and I have the power to practise that I am unborn, when Guru says it.” Then the problem is over, and the intellect will not create any trouble for you. You will be free from deception, as you are now.
Do it yourself. Each one has to close the eyes, and then the self who is bound begins to smile and know, “Now I am free. Pure, free, forever, the Self.” Practise! I say this just to make your intellect know that some power, higher than the intellect, is there, whose name is Knower, Gyata, Knowingness, Oneness. After hearing this, you can consult any elder and ask, “Is Swami ji wrong?” Every elder will say, “No, he is right, but we cannot do it. What can we do?” You can say, “No, you can do it. I have done it,” because anything that has been done by somebody can be done by another person. So if I have come to know that the one Self, Amaram, is the reality throughout—though appearing to deceive you that there are many names, many forms, and many persons—then you, being Swami ji’s friend, will know that human beings were never born, so they never died. They seemed to be there one hundred years before; it was all deception. One hundred years after, it is still all deception. One hundred years after that, it will all be deception. And Guru ji says, “You are free from deception.” You have to listen to him!
Take your own time.
Every person, as a human being, should not throw away the name and form and human being. You should not try to take it by your hands, snatch it, and throw it. Rather, each person has to know that he is born to unfold or bring in knowledge, to bring in that Amaram, that Madhuram, which will help eradicate the intellectual deficiency and replace it with the awareness that before the child was born, he was not born. If the child was not born, he had no name and no form. If the child was not born, he did not go to an educational institute, he did not get into first class, second class, third class. If the child was not born, his mother and father were nowhere.
All this which you are hearing is not the speech of the intellect. Yet you can check: you like to hear it. This means that nobody among you is intellectual. You came and joined us, sitting over here, and you are not intellectually weaving a carpet or shawl, you are not using books to read scriptures. You are sitting—taking a seat which was never there, which never knew that you would come and sit on that seat. But you have come, with your intellect. That is the main point. A human being is born only to a state of intellectual know-how which says, “I am a person, and that person is my brother, that person is my sister, that person is my mother, and that person is my father.” Nobody is there around him, yet he knows this. This knowing is your ahankar, your ego-intellect sense, which sees only form. And now that you have been given a form, the form has become an avaran, a cover, as a seed becomes a wood piece and the wood piece covers the fire, and then we cannot ask the wood piece where the fire has gone.
So we refer to the human being, who is the main point. You should not give up the main point. Just refer to your intellect and know that as long as you are meditating, any thought of ego-intellect-mind has not captured you, has not influenced you. Even if such a thought arose, you were so far away, so far out, so far in heaven, so far in the space, that you knew that you are the space. That is what Guru says: You are pure, free, forever, space. And our nine Gita verses validate this. Please sing.
Ya aynam vaytti hantaaram, Yash-chainam manyatay hatam, Ubhau tau na vijaaneeto, Naayam hanti na hanyatay. You will find that there are always two persons. One will say that someone died, that death killed him, and the other person will say that the person is alive and death has not yet come. These are two persons, and the Gita is saying that both are incorrect. If both are incorrect, then do not listen to them! Next.
Na jaayatay mriyatay vaa kadaachin, Naayam bhootwaa bhavitaa vaa na bhooyaha, Ajo nityaha shaashwato ayam puraano, Na hanyatay hanyamaanay shareeray. This is the definition that scriptures like Gita are giving you, telling you that this is your truth. You listen to it, but you never pay attention. In satsang Guru ji says daily, and today also he is saying, that you have the power, or Pure Intelligence, or Pure Knowing, which never makes you come down. The moment you are down, treat it that it is not your fault. Just rise! That’s all. Be a phoenix. It is burnt, but it rises again. It is burnt, it rises again.
That is what a human being should know: that he has never committed any mistake and he has never come down. So all these pairs of sukh and dukh, happiness and unhappiness, raag and dwaysh, they are fictitious. The moment that this ghost enters, it is very hard for any mantra to do the work. It is not your fault.
I have medicine for removing a ghost physically, but I never recommend that. The best thing I will say is that whenever a ghost has entered in you, come to satsang!