The Intellect Should Not Dwell On The Impermanent

… A human being has become the mind. But he was not a human being before he was born. There was only Pure Awareness, only Brahm Awareness, the awareness of Oneness, no division. But now a human being is born, he is visible to his mother, father and people, and they call him a form. More than this, the elders do not know. They do not know your reality was That which was not born as a human body or the body of any species. It was Pure. It was Free. It was Forever. Why? No time came out, no space came out of it at that time. It is that type of space. This knowledge cannot be understood by a human mind without the assistance of someone who is nothing but Pure Knowledge, who has no knowledge of things, forms and names, as agyanis or unrealized people do, who say that forms are apparent and they live and die. The one who is Pure Awareness has come to know that your Awareness never takes birth, so it never dies.

Therefore, human beings, whatever minds they may have, have been made to work with them in the field of appearance and disappearance, birth and death, and their life became miserable—because it has been divided. Whereas Life, Sat Chit Aanand, or Pure Awareness has never been divided. All of you who are with me listen to me daily, and Me talks in words about that which you call you—which is not your body, because the body is born or begins much later. Whereas that which is You is anaadi—it is not born, it has never begun, it is ever the same. You hear this daily. But you can examine it. Yesterday, I wrote a song about how daily we hear, but we don’t get it; daily we see, but we don’t get it; daily we touch, but we don’t get it; daily we smell, but we don’t get it. Why? Because it is not the job of the senses. And man is only using the senses—including the ego-intellect-mind, which is a deeper, invisible sense, but still a sense. Everything is narrated or described by that sense as physical. But for Guru, there is no such thing as physical. It is only Pure Being, Shuddh Chaytan, which is nameless.

Therefore, he becomes silent. Many times, in front of you, he becomes silent. Because silence is the reality, which you are. But you think that silence is nothing, silence is useless, and silence has to take birth. Therefore, the human mind is one type of mind, which has been given to a human being as a maaya, as a kind of magic formula or a magic state. He lives in it and calls it illusion when he doesn’t understand things properly; and when he understands, he calls it the truth and his intellect. This is the case with all human beings: they know sat and asat, or true existence, or form, which is seen; and when that dies, it is not seen. Man knows something is apparent and something is not. So in all the three states—in the deep sleep, dream and waking states—everyone sees that things are, so they exist; and when they do not exist, they die, so they are nothing. Whereas the Being is that which evolves both sat and asat. Such as in a dream, you see the dreamer—who is nowhere in the dream—yet he says, “I am true, and my eyes, sight and hearing are true.” All the sense of happiness and unhappiness that he experiences in the dream is true for him. But when he wakes up, he himself concludes they were not true. Still, he says, “I saw them, because they were there.” In this way, the human mind is always a confused state of consciousness. That is what man wants: to remove it, to get it removed. …

The deserving one is that person who decides to stay in the field of listening. And he is with Guru, who is never tired of giving this knowledge and repeating the same thing, again and again. What happens? Ignorance, or the covering power, is so strong when it covers that the Self-power does not become powerful enough. When that covering power gets neutralized, when it gets reduced, then the day, or Self Realization—which has always been there—appears, like the sun appears. It becomes light, and darkness is removed. As there is a possibility, so again and again Guru speaks about it. But when the disciple does not get it, he has every right to continue following the practice of “I am Amaram, I am Madhuram.” He does not see how I is Amaram, I is Madhuram, because I has no form. Yet Guruji says it will be possible. The way that you became the body and began to know “I am the body,” in the same way, you become “I am that which is not a body-born.” …

You can reflect on this and get there with closed eyes, such as now. All the forms are gone. But you should have faith that if forms were real, why have they gone from before your eyes? If your eyesight were real, then why does it now not see forms? Everything on the level of the body was not, so it is said that if it is now, then it is unreal, changing, or ready to finish. The importance of the human form is that this knowledge of Oneness can be unfolded. Then one will know, “Oh, my purpose as a body-born is that I should know I am Forever.” … That hears, but it is not involved. It is, but it is not divided. It is, but it is not born. It is, so it is not going to die. You have all read and heard about it, but we are getting it only today. Amaram Hum Madhuram Hum is its name. Thank you. …

Dikpal: Is there any kind of whetstone upon which the intellect can be sharpened?

Swamiji: You have realized that you have that sharpest intellect, which many people don’t have. The sharpest intellect has brought you over here, and it has strengthened your days of practice so that you are in satsang and like satsang, because the intellect knows that the source of the intellect is not the intellect. This has not been conveyed to you. So when the intellect functions as the intellect, it is interested in things, forms, objects, persons, qualities, games and all the things that bring about wealth, pain, suffering, happiness and unhappiness. So your intellect functions more in the relative field, knowing it to be true. You say that the relative field is also permanent, thus you can never get vairaagya [disillusionment] from the things and forms in the world—that they are unlikable, that they are not deserving of the attention of your sharp intellect.

For you have the intense awareness that things and forms are permanent and will stay permanently, thus the body will stay permanently and bodies will stay permanently. Whereas the Upanishads or scriptures again and again say, “That which is not permanent, the intellect should not dwell on.” It has dwelled on it enough, for millions of years. Now this time the intellect should dwell on that which is even Unborn. Unborn represents all the appearance of the objects: they were not born at one time. So the world was not born. If it was not born, how is it that something which is born or in appearance has some interest or some value? That which was never born is already dissolved.

But as soon as the waking state comes, the intellect says, “No.” And your intellect is real. Before the intellect is your deep sleep, and in deep sleep the intellect is not there. You don’t understand that the intellect, which is not there, is its source. So the source of the intellect is Pure, Free, Forever—where objects and subjects and the actions of seeing and hearing are not. As long as your intellect dwells on the trio of subject, object and the kriya, or verb [action], till then your intellect is not going to be purified. You will understand that the Self is, Purity is, the world is unborn, and at one time the world was not; but because you are seeing this from this side—that the world is—so you say the world was not. But from There, when you reach There, the world is nothing for you even to be remembered—whether the world is or is not.

In that way, you dwell on the Self. Amaram Hum Madhuram Hum is itself the Reality that never came, never is and never dies. But the intellect only knows that which comes and goes. So the intellect means birth and death—that which is born. You think the intellect is born out of the body, that out of the body the intellect came. Every ordinary person can know that out of a table, the intellect cannot come. Out of bones, blood, teeth and tongue, the intellect cannot come. But you think, with your sharp intellect, that the mind comes when the body comes. Whereas the body was never there.

So again and again I say, “Look, you are the same Chaytan [Pure Consciousness]. Chaytan has not appeared and is not dead.” Only because of the form, there is an indication that it was Pure Awareness. So the form level of the world is an indication, for a human, intellectual being, all this is just an indication. But it is not real. Illusion is an indication. A snake in a rope is an indication that the rope must be somewhere. In this way, the body is an indication that the source of the body must be there.

When you come to grasp this, after hearing it again and again, it is just possible that the same Being will be able to release the intellect. So unless that grace appears in you, the intellect will function. And the intellect will say, “This is important.” Everything that you are doing is important. Whereas doing will only be when a subject and object are there. Otherwise, doing will not be. So if you know doing, only doing, where there is no subject and no object, then it’s called nishkaam [non-doing]. In the Gita, Krishna has tried to make Arjun understand all that, saying, “Look, for you gyan [knowledge] is not necessary, bhakti [devotion] is not necessary. Nishkaam is necessary. You think, ‘I do it.’ But check: when you were not born, did you do it? When you will not be, will you do it? So why don’t you understand that you never do it?” But the intellect of Arjun said, “I am the doer, and now I will do it. Yet, if I come to know I never do, then who does it?” Krishna answered, “It is Me who is doing it.” Then Arjun became free and said, “If you are doing it, then bid me what to do.” Krishna answered, “Well, shoot the ignorance!” [Laughter] That’s all. And then he could do it.

You are the representative of the one who has been made to be firmly established in, “I am the intellect.” You do not observe that when you are in  deep sleep, your intellect is not there; thus, you cannot be a permanent existence of intellect. If you can examine this personally, then it will come. Otherwise, you will read scriptures, hear me or hear all the people, and say, “They are saying this, but for the sake of saying it. I don’t feel it. I feel that I am alive, all are alive, and nobody is dead among us—and those people who are dead, what is it to us? Why should I conclude that these people will also die?” So we try to convince you that your truth is Absolute Bliss Consciousness, which means it has no form of any kind, no mind of any kind, no vaasanaa [desire] of duality of any kind. It is One without a second. There is no such thing that a second world exists when Awareness exists. So we quote examples, but you think they are physical examples. Such as “Space.” I say, “Space. Can you divide Space?” You will figure out, “Yes, yes. Space is blue and space is white. I subtly divided.”

The simple answer is: you should not treat that that which is born is real. That intellectual understanding is fictitious, false and illusory which says that anything that is born will stay forever. Anything which is born, it was not. What is the value of its presence when it was not? An illusory something came. In the sandy desert, the desert is neither green nor liquid. The illusory river, a mirage, does not do anything to it. So the illusory world does not do anything to the Aatma [Self]. That is where the Aatma is. That is Brahm Gyan [Self Knowledge]. …

Gyaan: … You are neither form nor are you not form. You seem to be at the Source. In everything you say and everything you do, you are the indication to us of that Source.

Swamiji: It is a right way of representing. If I were not an indication, you would not stay here. It means you know, “He is not that which I see. But he is that which I know.” So you know who the Knower is inside. The Knower in you and the Knower in me are together. You can check the functioning of the mind or the intellect; because you have not studied it, there is no way to become perfect in getting the result of the intellect while studying it. But you can understand that if you tell any intellectual, or any person, whose dear one has died that “He did not die,” his intellect will never understand this. If to any mother a child is born and you try to convince her that he is not born separate, she’ll not understand this. Because part of her body is there, but it is separate. Now, this is intellectual awareness. You ask, “Why does the intellect not understand?” Because its nature is like that. Its nature means it’s made like that. If you tell fire, “Well, you are cold,” it cannot be cold. Fire is fire.

So just as in the beginning, all the things that are now in manifestation, the way that they were in manifestation, they still are now. You cannot change the sky. You cannot change air. You cannot change the nature of water. You use them. And you can mix them up—water becomes air and air becomes water, and air becomes fire. This you can do, because it’s all one reality. So if you know that it’s all one reality, then this is not the intellect. Because then you know one is there, but it became several leaves—the sap is one, but several leaves are also in existence. That’s the trouble with the intellect. If the intellect is convinced it is all one sap, then it questions why leaves are there. Because of the eyes. There is a defect in the eyes. So all the senses are imperfect, defective. That is where the difficulty of a human being is.

This knowledge is not given to all. It is given only to one who can know that “I am yours.” If you know, “I am yours,” then you know, “I can surrender to you.” Then you think, “I’m surrendered to you. Now, you look after me.” So, while looking after the child, when his mother and father say to him, “Well, look, you should not have bad company,” the child says, “I’m no doubt free to have bad company, but because you say so, therefore I’ll not.” In this way, man grows. So when Guru says, “You are Pure Free Forever,” anyone who is listening to me should know that “He is saying this to that I which is Pure Free Forever. He has come to know this. He is not convinced that I is bad, I is impure or I is bound. With the same conviction or reality, he says to me that that I is never bound and never born, so it’s never going to die.”

But man hears this with the intellect that has been borrowed from others. The intellect is not from the child. The intellect has been borrowed. And now that borrowed intellect is fixed in accepting, “I have taken this on loan, but it is mine.” When you say, “It is mine,” then you can say, “It is not mine.” So you say, “Yes, I see the body is changing, and all that is. But the I is not changing.” You can get it. That is the only way—which Guru says, “Look, you have continued up to this time that ‘I am bound, I am bound, I am bound.’ But you continued. So you have the power to change it. Now you can say, ‘I’m not bound.’ At that very moment, you are not bound.” So it is not difficult. …

When you know there is no world, you can say there is no world. But you can say that there is no world, when you are seeing the world. So for you there is the world and no world, sat and asat. That is the mind. That is the magic formula, the magic state, or that which is indescribable in the head of a human being, which has been given to him. Many times you have seen somebody who has a ghost in his head. He doesn’t recognize his mother and father. What has happened to him? A ghost began to act. In a human being, the mind is a ghost. So the mind began to act. When man dies, then the Holy Ghost is there. [Laughter] The ghost becomes holy. The mind is dualistic, mental and it is ghostly awareness. But it acts. Others know it is acting, so it must be there. Like your ghost is a Mary ghost, it’s not an Alka ghost or an Aasha ghost. They are different. It does not mean that a ghost is only of one type. A ghost can be of hundreds and thousands of types. But in deep sleep, why are you not in existence?

Mira: There is no ghost there.