Satsang  –   Volume 16, Number 10: October 25, 2013
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Diwali Is In Your Heart, Not In The Future

In the middle of the heart of everyone, there is a place which is even, which is shaant (peaceful), which is vishraanti (easy), which is pure, which is free, which is forever the same. Because a child was born, it did not change and so become different. It is not that the child’s heart enlarged or became bigger because of his size, so that Space became bigger. The child became old—that Space has not become old. It is not that some transformation took place, a person changed, a caterpillar became a butterfly, so it changed. No. That Space is unchanging. It is never going to change. It is never going to die. That which never dies is that which never takes birth. That which ends must have a beginning. But that Space in the heart of a human being, in the being of everyone, is unchanging—because it is not born.

All human beings think that the whole body is born, so anything inside the body is born because it came along with the body. The eyesight is not these eyes, but because it came with the body, so people think that the eyesight is the eyes. The listening power came along with the ears, but people hear that because of the ears the listening power is made, because of the eyes the seeing power is made, because of the tongue the tasting power is made, because of the nose the smelling power is made. Whereas when these people were not in the body born, the senses, the organs, the molecules, the cells were not born at one time.

When children are born, only then can you make a movie of them. Otherwise, when children are not born, who will photograph them? That means a camera is useful only when something appears. However great a camera you may have, you will not succeed in taking a photograph of that which has never appeared. So in you, in the middle of your heart, a camera cannot go. But who knows that the heart is there? If you keep your heart on a table, it will not know, “I am the heart.” There must be some space, some agency, some photographer, some knower, some type of mind, some type of knowledge who knows that the heart exists. Many times doctors transplant a heart from one person to another, but the heart does not know anything when it is on the table. And if the doctors were dead, how could they transplant that heart?  That is the place from where each one, on the level of the mind, has become conscious that before the mind functions, Space is there. In the dream, before the mind functions, the dream was in existence. But unless a human being is born as a human being, there is no possibility for anybody to watch a dream. If a human being is not born as a child, how will there be any possibility for there to be a waking state and for him to know things and forms outside?

You are listening to me and you are applying your thinking mind. Something you understand, something you do not. I am talking something which I understand. All of you who are here have some special type of awareness, which is in the cavity of the heart—not in the cavity of the mind, not in the cavity of the eyes, not in the centre of the ears, not in the centre of human life. That means it has nothing to do with things and forms. When things were not in appearance or manifestation, nobody would know what that was. But how is it that you know? Each one knows that when the world was not, you did not cancel that which was. Why? The world is in appearance, so you know that there must be something before it came into existence. You know that. But you do not have the confidence to say that it exists. Why? Each one sees vastu, or matter, he sees things and people, and he could not know this if he were dead. So he should have something that sees matter. What is that which sees matter, or vastu? Vasana (the sense of otherness). Vasana and vastu.

An earthen jug, made by a potter, was not an earthen jug when it was mud. You can understand that an earthen jug had its existence in the heart of the mud. So it is not a jug, it is mud. By taking these examples I am indicating, Have you ever thought what your thinking vehicle is which is called the mind? Have you ever seen your thinking vehicle? Yet everybody says, “My mind thinks.” Psychology and professors of psychology, psychiatrists and professors of psychiatry say you are a mind, and so you are a man-ushya (a man, the root of which is man, or mind) or a human man—because of the mind. When the mind is not there in a dead body, how soon you become aware that he is not a man now, he is not your relation. What makes you not identify with that with which you used to love him? Where has that person gone? That person is still in your head.

Some things you have not been told. You have not been informed that there is no fault in you, no mistake that you have committed. You have been made a human being. Nearly daily, I describe a human child who has been made a wolf-boy [by being raised by a wolf mother]. How is it that a human child can become a wolf? His hands and feet, his eyes and nose are human, but how has he become a wolf? This means that the child was never a wolf. But then a child can also be made a human being. This means the child was not a human being. Then who was that? That is what we welcome.

Welcome to these people, who are just divine. Divine has no name: no rakshasas or daityas (demons); no devatas, or gods; no self, or atma; no paramatma (collective self). It is Divine Existence. It is hidden. If it cannot be seen by you, how are you expected to believe that you are divine? Nobody says, “I am divine.” Everyone says, “I am a man of ribs and blood, with a jacket, coat and shirt, with rules, colours and all kinds of qualifications.” But somebody who knows this has a great sense of compassion, or a sense of oneness, to consider why all these people in the human group have become unconscious of their own Self, the Divinity. Instead they are made conscious as a female or male human child, having forms and movies, with changing this and emotions that, having this knowledge and that profession, and then the death of their own kind—somebody by an accident on the roadside, someone who dies in bed, someone who dies while falling down, all that. So it is birth and death, plus all the imaginary movies, festivals, exhibitions—Hollywood, Bollywood and Familywood. [Laughter]

See, all of you. I haven’t given any kind of lecture or information about anything. But you are Divine and have come to know that Divinity is there. Yet why is it that my eyes do not see it? Why is it that the eyes see these mountains and at this time cannot say you are on the plains? It is a kind of magic show. All the intelligent persons sitting in the hall are watching the magician’s show, and they do not know how it is happening on the stage. All the elders are saying to the children, “Don’t go there, it is a magic show.” This means they know the magic show does nothing effective for your life. But still… In the dream, it is a magic show, yet everyone loves their dreams and sings the glory of dreams. You have seen dreams, but you have never become the elephant of your dream. Many times I saw myself becoming a lion moving in a forest, or a sailor moving on the water and all that, but when I woke up, I had not become any of it.

Diwali (The Festival of Light) is still in the heart of time. All the lamps are burning in time. On that day, they will all come out of that. Where are the flames of those lamps, which are in hundreds and millions sitting in the baskets of potters? Somewhere oil is sitting, somewhere cotton and wicks are sitting, but there is no flame. How will the flame come on the day of Diwali, and we will all enjoy the light? Why? We are sick of darkness. [Laughter] Even if for one day we can get light, we are happy. In the same way, even if for one day you get realization, you are happy for your whole life.


You are on a very difficult journey, path or attainment of a goal. How did it happen that you want to be free from diseases, sickness, death, destruction, worries, tension, agitation, failures, confusion and all that? How did you come to know this? Because you are a special person. But nobody allows you to know that you are special. They know you by your profession, by your games, by your family status, by your country, and then tell you all these things. But here, when you join, you don’t know Diwali in the future. Diwali is in your heart, it is not in the future. In the future, your grandchildren will be worried and agitated, but they are not in you. But when you will be in the future, then you will be siding with all that.

Here the time is siddhant kaal. Siddhant kaal means there exists no mind, no time, no space. A couple of years before, I used to say this. But now many of you also agree with me, that Oneness exists. And Oneness is never found to be in front of the eyes in the world forms. When you close your eyes, such as now—close your eyes everyone—you are not in Goa, not in Delhi, not in England. You are not with your relations. You are not with the people sitting over here. You are not in Kullu. But those who have no hole in their pearl [to be strung in a mala, or meditation rosary, by Guru] will not succeed in hearing me, because the information will not reach there where your originality is—it will only reach your ears and then your mind, and the mind is already conditioned or impressioned with your language, your forms, your relations, your work, your money, your business, your creativity and all that. At this time, it is only me who will say, “There is only Space. No division. No I in it, no you in it.” You are not seeing. You are watching, with your Awareness, that Awareness alone is. Call it Space, or Self; or call it unknowingness; call it non-existence seeds, and forms, and trees or countries.

This choice belongs to the one who has chosen to make itself a Sheetal boy. The same is now, at this time, becoming aware that “I am before Sheetal is born and becomes changing matter.” This Space is unchanging. This is Amaram. This is Madhuram—that too, this name has been given to those persons who say, “What should I say over there? What should I do?” Then I say, “No, no. Don’t get confused. You are the Space.” But if your mind does not say it is the Space, then to the mind you can say, “I am Immortal, I am Blissful. Mind, you shut off. I am Immortal, I am Blissful.” The mind says, “No, no. You cannot be immortal, you cannot be blissful. You are bound to be unhappy. You are bound to be small. You are bound to be deprived of your persons, relations, wealth, business and body.” But you are saying, “Look mind, I have decided and come to know and realize that I am Immortal, I am Blissful. I am unborn, unchanging, undying.” If you do not do this, you will never succeed over the mind. The mind will always come to your head. That is why you prefer not to understand anything that is deeper or eternal. You want to be in sleep.

I am not saying that you are sleeping. You are all aware—not in the waking state. This is not deep sleep, it is not a dream, it is not the waking state. It is the fourth state, which you have never seen, so we say it is the fourth. It is the first state, which you have never seen—your second is sleep, your third is dream, your fourth is the waking state. You have seen these three, so from that side, it is the first. And from these three sides, it is the fourth. And you are in it.

Since you love it and I talk about it, and all our associated friends also know it, so you like to be in it—to be in it again and again. But when you go out of it, they are all in the three states. You have received the sapidity, the Oneness of the fourth state, and they don’t want to listen to you. Therefore, you tell them only that much which they listen to. But this is the Space. It has been created at this time by the last forty-five years of efforts. We grew every year, bit by bit. Every day up, up, up, up, up, up. We have traversed time.

At this time, you cannot judge time. You are in timeless Space. You cannot make a place for this Space, that it is in south India, it is in Sri Lanka, it is in Afghanistan, it is in Siberia, it is in the sky or it is around the sky. It is all over, everywhere—where time is not, where space is not. And your mind says, “No, it is in the heart, in my stomach. I’m closing my eyes, so it is in my mouth.” That is where the human mind is a kind of maya, a magic, with a preventing power which it has in its hand. In satsang, we break it. And you cooperate. You do it. I am not responsible for breaking it. You have to do it yourself and know that “I am Pure Free Forever. I am not Jacob, a player, a coach, not a Dutch associate, I am none of them. I am the Space. Space—Space—Space.”

Having realized this light, it is neither darkness nor the white light of the sun. It is Awareness. It is called the enlightened state. But it cannot easily be retained on the level of your mind, for this is Free Being. It is the Being of all love, all harmlessness. But if you make your mind free, your body free and your senses free, then you will become much more caught in the mental trip. This is the enlightened state, which has nothing to do with the sense of duality. … This enlightened state is free like the sky. The sky has no profession. Even if you say that the sky is blue, it is fictitious. The sky is never blue, never red, never rainbows, never white. It is just sky, the Self-existing Self. This Space promises that you will not be worried. You became free from the fear of death, disease and destruction. … Nobody dies. They are all in Me. They never go from Me—anywhere. They just live in Me. They work in Me. They are sick of Me. They are happy of Me. They get blown in Me. Me, the Self. That Self you are. You are Sky.


People do not think. Human beings just block their thinking. As soon as they are born, their thinking is blocked, and viparya, the opposite imagination [sense of duality] begins to work. It is to know the source of imagination in a human being—that is why a human being is very important. All the nerves give you either sleep, dream or the waking state. But there is one nerve, the sukhmana, which we open in meditation. Only that nerve gives you the fourth state. That is called the Self-realized state. That is why for us, meditation is the first thing. …

Mind is the seed at the navel point. It is a hub. Without this hub moving, the world wheel will not move. It is for anybody to make the mind still, which all of you are doing. When you meditate, you do not gain anything, but you are making your mind still. We call it sthir pragya, the Self-realized state. Maybe it is for ten or fifteen minutes, but you gain stith pragyata: the mind becomes still. When the senses come and you drop meditating, again the mind comes and makes you the same nature. People say, “We are born of nature. We have struggled, and we have happiness, we have unhappiness, we have birth and death, we have to plan this and that.” Enough. Since all people are two hundred percent natural, you can never get any supernatural information, other than in this satsang. Thank you very much. [Applause]

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