Satsang  –   Volume 14, Number 05: April 26, 2011
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Do Not Depend On The Mind
To Know The Truth

What is that which we reach through meditation? You were Pure Awareness when you were not born, Pure Existence. Now you will not believe this, because you were born. So Pure Awareness became its opposite—solid, gross awareness. It did not remain Pure.

Pure Awareness is finer than the finest. So much so that you can observe that you can be aware of the sun, aware of the sky, aware of every star, and aware of suns upon suns.

Awareness is so subtle in its quality and nature that it can know anything presented to it. Or wherever it reaches. But it reaches through the eyes—as long as eyes see, it reaches. Wherever eyes do not reach, a human being concludes there is no knowledge, no awareness. As long as he sees things and forms, he thinks awareness is there, knowledge is there—because of the things and forms.

When things and forms are not, because a person is asleep, he thinks awareness is not there. A human being, born and in the waking state, has been trained to become a human mind that can see things and forms, know names and sounds through his ears, and food and water, and so on, through his tongue and lips.

But Pure Awareness is that which cannot be thought of by the mind, so it is called achintya, which means without being known by the mind, the mind cannot think of it.

Without the eyes we do not see things. Things, forms, and people have aakaar, form. Eyes see the forms, but when eyes do not see the forms they conclude no form. So we say formless. That which eyes cannot see, you are—achintya, or unthought of, Pure Awareness.

Pure Awareness is not known by the mind, because mind can only know as far as thinking goes. But thinking stops and Awareness is there. A human being thinks that awareness is only when he uses the senses, so his knowledge of the mind is of things and forms and his thinking process or contemplating process, concentrating process, and knowing process. But that which is Awareness is only Chaytana, Pure Consciousness.

People have known matter; matter is known by word and associated to a form, shabd-arth. So human knowledge is only of that which mind can grasp—that is name and form.

Mind knows, humans know only shabd-arth, or word and meaning. Wherever word is not, name is not, form is not, and meaning is not, a human being is quiet.

A human being is that who has a mind in the waking state and dream state that knows there are some forms that can be seen, some sounds that can be heard, and some roads he can tread on. But when mind is not found in deep sleep, the waking-state mind’s conclusion, every person’s conclusion, is that that which is there is something non-existent—no name and no form.

That Awareness that is there eyes do not see, ears do not hear—they call it formless and soundless. Alright. But if it is formless and soundless, what is its nature?

Its nature is that a human being does not feel unhappy, happy, great or small, with love or with hate. Pure Awareness is devoid of the sense of this dualistic function that I is there and you are there, I is a form and you are a form. That Space is Pure, free from the impact or involvement or attachment or projection of name and form.

This nameless and formless a human being can never get, and throughout his life he works and he dies. But in him there is a sense that he wants to be that which he feels daily: I should be that which does not change, I should be unchanging. But he’s changing on the level of his body, so he’s confused.

His real feeling is that he should not change. And not only not change in body or mind, he should not change at all and should not die on the level of the body. He knows it—he knows it, but he does not know who knows it.

That who knows that there is no word and no form and wordless and formless awareness is there, that is Me. We equate that with the knowledge of the self of a human being. But he knows “self” is his body or “self” is anything to which his body joins or loves. Whereas I am talking about that Self that is unchanging—unchanging Chaytana, Consciousness, Awareness, which is pure. If it is unchanging, then it is not born as a form. If it is unchanging, then even with a form it will not die.

But in the waking state, human beings have made chaytana, or that which speaks, that which thinks, and non-chaytana, or matter, that which is form, made of earth, water, fire, or air. And he thinks the body is a form, non-chaytana—it is without consciousness. So he has made two things: that which is without consciousness like a rock and that which is with consciousness like a man, animal, or bird. Chaytana and jar [sentient and insentient] became the knowledge of the human mind.

Ultimately, if you come to realize that the human mind was not there when you were a child, you will know what was there. You will inquire into what that was. And you will never delete your existence as I. You will say I was as a child. I did not have words, I did not have the knowledge of names, but I was.

If I was, then what was I? I say that is You, that is unchanging Awareness. It is Existence-Awareness. I lead your attention in this way because you know existing things and awareness, you have knowledge of things and forms. To a human being we can only communicate to the extent that you are aware of things and forms, which either have awareness and knowledge or no awareness.

But at one time a human being, who is living in time and space, changes and he dies. Or he sees others dying and he concludes he will also die. Because he sees bodies changing and dying and his body is also changing, he thinks he will die.

Therefore, he becomes attached. He has become totally ignorant of his unknown, undying nature, which is called Self—Pure Free Forever, Amaram Hum Madhuram Hum, unborn, unchanging, undying. When man hears this he is convinced I am That, that I am unchanging, but asks, “So why do I change?” He says, “I know this, but still I change. I can’t understand why it is so.”

In order to remove the confusion, you have to meet someone who is unconfused, who is free in the truth of your reality as I, the truth about this reality that you have made, form, and the truth of your birth and truth of your death. And he should be able to communicate that you have never seen your birth, you have never seen your death and that is what you are. Why? Birth does not belong to you and death does not belong to you. The world of birth and death, appearance and disappearance, does not belong to you.

You are beyond the whole world, which appears and disappears. You hear it and then you exercise your mind in which there is Awareness. Without Awareness mind could not be, but whenever awareness arises in the mind, you think it is awareness limited to the eyes, limited to the ears, limited to the nose, limited to touch. Thus, you remain confined using your own awareness, your own concepts, which are all erroneous. And the whole of humanity is a victim of this.

All the gurus and masters end up just saying that you have a mind, the mind is chanchal, fidgety, and if you can control it, then you will reach there. And the whole time they are telling you that the mind can be controlled and that one day your mind will not think. This is not possible.

As you have seen, when eyes are open they must see. You cannot stop that one who is giving light to the eyes. You will hear, because you have ears. You cannot stop that one who is giving you audition. In the same way, you cannot stop that one who is giving you thinking power.

Those who are not giving the right instructions say you are able to concentrate the mind and when it is concentrated then you will know your Self. But it never happens and man loses his body and then again he takes birth and again he dies and again takes birth and again dies. And in this way jar and chaytan, consciousness and unconsciousness, becomes the human reality.

I say: when your consciousness and your consciousness of consciousness and your consciousness of unconsciousness—both conscious and unconscious material—are not and are eliminated, what remains? That is Pure Awareness and that is Shuddh Chaytana and that is your reality—I am immortal, I am blissful, Amaram Hum Madhuram Hum.

And I say that is possible if you practise, because whatever you have practised you have become that. If you practise this also—I am immortal, I am blissful—you will also have that and then you will never be afraid of death and destruction, neither of others nor of your friends and family. You will still see everything with your eyes, which will remain. You will see people taking birth, you will see people working, you will see people dying, but you will remain always established in Oneness—Oneness alone, free from consciousness and material consciousness.

Some say, “I am a materialist,” and some say, “I am a spiritualist,” but neither being a spiritualist gives you the power of understanding nor being a materialist gives you the power of understanding, because mind is involved in both. As long as mind functions to know spirit and to know matter, you are bound by that limitation of the mind.

The right way of knowing the truth is that it is pure and subtler than the subtlest. Therefore, you meditate. You drop the functioning of the mind for some time or give rest to the mind, give rest to the functioning of the senses. You have that power when you sit and close the eyes.

The world that you call sentient and insentient is not there. You can be convinced that just by closing the eyes it is not there, but when we open the eyes it comes. Then again, you believe in these eyes, which see the forms. You believe that they are real and when the same eyes do not see, you do not believe that they are not real. This sat and asat [existence and non-existence] is lived by a human being. The whole life he lives like this and he remains confused and doubtful and he dies.

But all of you, those who have meditated and heard me, came to know that Guru power, which is Pure Free Forever. It is neither sentient nor insentient. It is neither knowledge nor ignorance. It is Pure Being that is the Original Sense or Consciousness or Shuddh Chaytan.

… You don’t experience Pure, you don’t experience Free. You understand there must be “pure,” because of that which is impure for you, changing. That you understand, but you don’t experience Pure. And you don’t experience Free. Because Pure Free is that which never changes and dies.

If it is that which never changes and dies, it will not be in time and space. When time and space are also not there, then it must be Forever. Because that which is in time and space is bound with time and space, so you don’t understand Forever.

And Forever what? Again, you have to know this. You need the words Forever Awareness, Forever Knowledge, Forever Self, Forever that which is unformed, unchanging, without matter, without consciousness. And with this human mind, as long as you have it, you will not understand.

Therefore, you should not depend on the mind to understand and then say that it is the truth. You already know the truth without the understanding of the mind: that you are. If you are, and you have faith or you have knowledge, then you can speak to me that which you are.

What do you feel? You are. You are—it is not experienced. Anything that is experienced has name and form. And that which is, as soon as a human being is born he has forgotten or he has finished with that. So Pure is that which he has, as it were, finished with. He does not accept the truth of it. He accepts the “truth” of that which was never there, which means his body.

And now what can you do? I can explain it, but you should understand that you are that which always knows you are. In deep sleep, you know you are. In dream, you know you are. In waking state, you know you are.

Who is that who says you are? Or I am? There is no name and no form, still I use the word “I.” “I” is for teaching’s sake, because you say “I” and you say “you.” So I take your imaginary knowledge of I and you and say it is immortal and blissful. But you are not convinced, because I am using your imaginary knowledge, I and you. For me, there is no I and no you. It is only that which is. Thank you.

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