Satsang  –   Volume 11, Number 6: April 3, 2008
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Change Your Method To Attain Satisfaction

“A human being.” [Pause.] The moment I have uttered these words, there is something in a human being’s head by which he could not get the point that before I had uttered this, I was quiet. So to you I’ll communicate, “Try to understand that which the words ‘I was quiet’ conveyed.” But you will not find the answer. Immediately you will respond, “You were not speaking.” Right? So by everything that is negative, you want to know the positive. But if it is already negative, its positive will also be negative—so you are not getting what is positive. Then, how to get it? That is the main point with all of us.

There must be someone who knows that your difficulty or non-understanding is not a drawback. Somebody should let you know from your very childhood that your parents had never seen you nine months before you were born. When the flower appeared in the spring season, the capacity in a human child was not yet grown to know it was only Essence. Now we are grown up, so we know Essence. But again you cannot describe it.

If the effect as a flower were not seen, you could not conceive of its cause, as in the winter you did not know whether these branches would be flourishing or not. It is just possible that our minds had thought they were dried. Many trees looked completely dried, like that myrtle. So what is it that a human being knows? He only knows that which he sees. As a child, you were not knowing that which you saw. Your eyes were also there then. Your mind might have been hidden, but it was there in your body. In what form was it? It is now being said it was Essence. Now, seeing your body, you will say, “Essentially, I am this person.” Essentially means truly, or “The way my eyes see, essentially I am not that person, I am essentially, truly, this person.” So your essence has become the truth which is an effect.

Effect and cause—that is our consciousness as human beings, by which we make sense. In deep sleep, the personal body is there, but there is nobody to see an effect and then conceive of a cause. A cause is never known without an effect. If an effect is known, it must have a cause—this is what you conclude, so it has been used by teachers to communicate. Now, how did you get cause and effect? Why could a child not have it? It is simply because the system of a form of a human being was not developed. …

So we are engaged in the unfoldment of that which is lying dormant. But you don’t accept that it is lying dormant, so you say, “I want to understand”—with the help of that which is lying dormant. Guru says, “Let me work … [laughter] and cause some unfoldment of a little bud or flower.” Then knowledge appears—knowledge of your pooh bear. If your parents had not brought you a pooh bear, you wouldn’t know what it was. When they gave it to you, the pooh bear became your own, and you kept hanging on to it. A little boy with a pooh bear in his hands is drinking water and holding it—so the sense of possession came.

You can develop your understanding that there is something which is not known. When that is not known and you find someone who knows it, then you have to hear about what is that which is lying dormant and what is that which is obviously seen and for which your eyes are the instruments. The eyes do not see that which is lying dormant, underlying, underground or hidden. So the hidden aspect is your reality and the obvious aspect is your flower, tree or body. Every human being is dealing, interacting with the body in relation to another body. This became your unfoldment of your mind or understanding. This understanding will be limited to not let you be that which you are. This you have understood now. …

You may be a grownup human being, but there are certain things which you don’t like. So we go first with those things, with that which you don’t like. But you hide them, you don’t tell me. You are compelled to like all that which your parents and people said were yours. So you began to call them mine. Anything which became mine, you like it. How did it become “mine” when it was not there once? But it takes time to listen and analyze again and again. In that process, your mind oozes out something like a spider does, and a web comes out, and then you begin to see that there is someone who makes this web. Who makes this web, he must be knowing it. That must be your Knower, who has knowledge, and out of knowledge he makes this web, becomes the object, and forgets this is me and mine. Guru works on this—that why is it that it is all yours, yet you have forgotten that it is? When there was no bulk of network, or the body, or the eyes and senses, you were there. Suppose you have made them, then why do you hate this body, why do you hate this network in which you are caught?

You will answer, “I made it, but at the time when I made it, I didn’t know.” Guru says, “If you didn’t know at that time but you have come to know now, then change your habit, change your mind, or change your understanding.” That’s called transformation. So Guru is helpful, but it is you who have to do it. Guru cannot do it, scriptures cannot do it, all the religions cannot do it, nobody can do it. Here we follow the injunctions about the Indestructible Reality, because we came to know about it through the Gita. But if I do not get that Indestructible Reality, why should I not become Arjun and continue asking, “What is that Indestructible Reality when I only know everything which changes and is destructible?”

So there must be someone who does not get disturbed by your questions, by your questioner, by your noise, by the one who makes noise, by your wrong doing—when you do certain things which you don’t like, it became wrong doing. But when there is someone doing something which you don’t like, you don’t blame you—for why is it is that you don’t like it, you’re doing the same thing. In this way, a human being has to accept what Guru says, that you call yourself a body, but Guru says that this body was not there. Now, I know you will never accept this. That is why I have to say it. …

You are sitting all alone in your room and you say, “I want to see someone.” You are not satisfied with your own body, yet you seek satisfaction from the contact of all the bodies and all the things and forms. So Guru says, “That is your wrong way of trying to attain happiness”—then he has to convince you—“because they all change, they all die. It will not work.” Then the disciple says, “Then, what should I do? Everybody does this.” So Guru says, “Be everybody.” But the disciple says, “No, no I don’t want to.” That is what the whole thing is, that you are not knowing that your mind is not made to get the answer which your Inner Being knows. In between the two, the answer and this, there is a great mountain of this manifestation of your body. So unless you transcend the body—which you do not like to transcend... You want to maintain the body, and then want to transcend. It can never happen that you want to go to Canada and you sit down in a motorcycle here. It cannot be. You have to get to the flight. So the flight is the Guru carrier, who says, “Fasten your seatbelt…[laughter]…just listen to me, it’s a dangerous situation…[laughter]… it’s a bad accident being a body-born.” [Laughter.] …

You question, “How did this baby come?” You have no answer, and you are asking Guruji. Guruji says, “It never came. And it is never present. There is no present tense, no past that was, and no future that will be. It has never been there. Yet the human mind makes it, that it is there.” But the disciple says, “Maybe Guruji you can tell me that I was in the past?” So Guruji says, “Yes, yes, you were there. And you will be good in the future”—whereas you have to check and analyze, for which Guruji says, “You have the power.”

So you can answer a few questions. Have you seen dreams? Yes. Did you see any images in the dreams? Yes. What kind of dreamer did you see yourself as: were you a dog, a cat, your body, a male, a female? So you see all the dream figures, but not yourself. You do not see your form. You can say, “I do not see my form in dreams.” Yet when the same person—who knows “I saw a dream but I did not see my form, I only saw the dream figures”—is woken up he says, “First thing in the morning, I see my form.” That is the mechanism you have to break. If you accept this mechanism that you are born in the dream, then you will die in the dream. If you think I am born in the waking state, then you will die in the waking state. And you are that who does not like this. That means you are none of them. That is Self. That is Pure Free Forever. …

Knowingness is not all-permeating. That is also a kind of cover-up—as if you are so big you are all-permeating. When there is nothing except you, where will you permeate? [Laughter] … When I say to meditate on timelessness, you are that which I am saying. That who is timeless will know timeless. And that who is this with the eyes and body will only know that which is in time and space. So in the dream state, the dreamer is timeless, faceless, that’s why you never see him. That with which you see and know, that is the dreamer. So that is not a form, it is Pure Free Forever. For you I say this, because these are words in language, but there is no language over there. It is That. When you come to know, “Oh, so then why do I cling to the form?” then it will be easy, and you will have a very simple, easy thing. Because at this time, you see “I am a body,” whereas that I does not see in the dream. For the dreamer, you do not go to get a coat. But about the one who is awake, you say it is there. That is the worst mistake. …

When I am Pure Free Forever, I can move anywhere, I can sit in front of anyone, I can talk with anyone, I can deal with anyone, I can buy anything, I can go anywhere—provided I know I am Pure Free Forever. What a great facility you will be as a human tool. Everyone will like you if you know I am Pure Free Forever. You will never make anyone miserable. …

At least I reached a decision in your contact that I should not waste time, neither yours nor mine. Because talking all those things which you know pleases you. Talking all those things which you act, pleases you. Listening to you talking pleases you. But you are never satisfied. You get pleased, but you are never satisfied. Whereas you are seeking satisfaction by our satsang situation and talking and hearing. And I know that satisfaction will not come unless you realize your true nature, which I say is Pure Free Forever. But you don’t accept this. So you think, “Whatever my mind says, if I do that, if I execute it, then it will give me pleasure.” And you get disappointed.

So you are a man of action, a man of thinking, a man of knowing, you are not that who is in Samadhi [the vision of Oneness]. Samadhi is maun. Maun means no form and no name. But why should you be silent? You can talk the way I’m talking—I’m taking the names and seeing the forms, but I have already decided that names and forms is a drama, a movie, a fake. And yet I have to do it, because I am in the middle of the ocean of the drama and I have chosen it. If I have chosen it, at least I should know how to swim and not be wet—I should remain uninvolved. That is what you have to know. If you have come in this world and you became worldly, you are going to be miserable. Even if you are all alone in your room, you’ll be miserable. Having realized this fact and having confirmed it with your experience—that whatever you have done did not give you satisfaction, that’s all—then you change your method.

The method is this: dealing with all these people, treat it they do not exist. Dealing with you, you do not exist. Dealing with me from my side, I do not exist. And my brain knows this, that that which does not exist does not displease me. That’s all. That is Pure Free Forever. That can be understood and known by a human being. So give thanks to yourself and salute yourself and know that you are made so wonderful. … The realized one is ever established tasting the indivisibility of Self. The indivisibility of Self is only knowledge—not of good, not of bad, not of confused, not of suffused. It is only peace. …

Who is making mistakes and who is doing this [making two opponents alternately lose and win at tennis]? It should not make any sense. Then you are Pure Free Forever. The moment you make sense, it means there are two. Sense can only be made when there are two. So this mind is the sense of duality maker. As long as it is there, you have to accept its functioning—or with vengeance you should reduce the functioning of the mind. I say the possibility is there, just take it to the centre and it will become the centre. It is so connected and centered it will never be on any tangent, it will be just there. And from there, it will be all blessed, and with its own presence all the things and persons move about. …

The mind is moving all the time. If you do not train it—which means if you do not know you, the Self, who is more powerful than the mind—then you will either become the victim of the mind, or you’ll be agitated and running around. So you should know that when you are silent, that is important. When your mind moves and wants to go here and there, treat it that it has it’s own realm of functioning where it wants to cater the desire of its own. That’s what a human being does. …

When we have meditated, that Space has no description. In this way, we realize. With the mind, we have to understand. Whatever we are understanding, that we are. Whatever we are not understanding, that too we are. If you realize this, then there is no doubtful state about what you understand and what you do not understand. Then it remains as if left out from your description of the intellect.

It has been a wonderful time, and that’s meditation, which is essential. It is the main purpose. Every day at home, we begin for some time and just train the mind. When the mind is trained, the mind does not function the way it functions, which you have known and seen. Without meditation, your awareness would never have become Anubhav, the translation of which is Experience or Experiencer. But the mind wants to call experience that which is its own knowledge of names and forms, of appearance and disappearance. In that state, people do not get peace. So peace of mind is not of the mind. Peace is your true nature, which is the true nature of the mind. And everybody wants to have peace. …

Opening the mind is where it’s all Space. We have knowledge of all kinds that we have experienced. It becomes satsang when people talk and you hear them and know it is as if you are talking. You begin to know, “Whatever they have talked, I know it. Whatever they have put questions about, I also had.” After realization, everything becomes a joy for you. When you have come to know that everything you have done up to this time didn’t give you satisfaction, you don’t repeat it. That’s all. So this is an extraordinary knowledge that one has come to grasp and live with, and that’s peace, joy and happiness. Thank you. [Applause.]

 





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