Satsang  –   Volume 18, Number 8: July 7, 2015
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It Just Cannot Be Associated At All
It Is So Pure

… When you hear, you hear what your habit is with your habit. Habit is inhabited in the body. But you do not know your habitual pattern. Hearing me all the time, all these forty-six years, you are terminating all that which you have known through the habit of the sense of duality. Then, whatever remains with you—that Knower—is always there, ever present. But because of habit, the sense that you are only the body becomes rampant, and the body becomes present and obvious—it becomes your reality, your truth. When you hear that a body has died, then your kind of thinking that the body is the truth also dies. When you hear from me that the Truth never dies, you forget one thing that I am saying—that the Truth is never born, so why should it die? All of you, after hearing me, realize the Truth. That is why you are beloved to me, because Me is the Truth and I love it. Love became known to you as existing between two persons. Persons are visible, but love is not visible. So love is invisibility, and not inside the stomach or head, or outside of the head. …

You made yourself a human being. Then if Guru speaks, you also make Guru as a human being, because he is also born. This is the habit pattern of a human being. “Habit pattern” means it is the nature of a human being. “Nature” means that all the human senses are meant to know the sky, or the ceiling, or to hear words and interpret their meaning, to taste with the tongue, and all that—it is all the body. You think the body is knowledgeable. If the body is knowledgeable, then when it dies, why is it not knowledgeable? But your attention, studded in the head, does not become able to interpret what exists after the body dies, and does not interpret what exists before the body is born, and what exists in between when the body lives. This acute problem is being known by you. And you want to grab or use the problem—or the problematic body—in order to solve the problem!

You have been hearing me say you are unborn. Some people say that this is a very elevating thought. But an elevating thought and a non-elevating thought are both a thought, thing or body. Each being—only because of the body—does not get that which was never a body. You can use any power that exists in the body, but it is not going to give you the answer. You think, “We have a body, it is born and it dies, so the question is why this happens.” Then you think, “Let me hear somebody who says the truth.” Guru says the truth, but you cannot hear it, because you think he is one of the elders, a form, he has eyes, ears, sound and all that. That is why even if Gurus are available, suppose, still you do not get the truth—because your habit is that you are a person who is born, other persons are born, and the universe is born. Thus, that Awareness—unborn—never gets opened. It is blocked, and blocked by your habit pattern, which is the intellect, ego and understanding.

You want to remain open. Guru says that your avastha, your time, has a beginning in time, a middle in time and ends in time. That avastha is half understanding, and half understanding is your agyan (ignorance of the Self). Through half understanding, you cannot know full gyan (knowledge of the Self). Even when you have full gyan, it does not work, because it is also understanding. Between your gyan and agyan, you think something should work. When agyan has not worked, you think gyan should work, so you go for gyan. But neither gyan works nor agyan works to realize your unborn state. Thus, you hear about Pure Awareness, but you misinterpret it. You think, “It must be that the consciousness of a human being is birth and death, so Pure Awareness must be that which excludes birth and death”—which means that birth and death is to be included, even by excluding it. What a great difficulty it is! You are dependent on words, and words must be spoken by someone, and whoever speaks the words must be a human being, because Space cannot speak it.

So before all of you go travelling with your bodies, keep knowing that these bodies never existed. Then the world will also not exist for you. If bodies do not exist for you, if individuals are not there for you, then Prakash (Light) will come, another avastha, another awareness will come—or it has come. Another avastha, another awareness, is not your deep-sleep prakash, or light, is not your waking-state light, is not your dream-state light and is not your imaginary light. It is not the light at all of the kind which can be compared with the light of the sun. The sun also gets light from that which is not light. But for a human being, the sun is the only source of light, things and forms, and of terminating the things and forms and removing all kinds of appearance. Thus, where the sun can be terminated, where the waking state can be terminated, where the rays of the sun can be terminated, you have the power to know. It is not hidden. It is very obvious to you. Guru says, that is unborn. Let it be the light of your kind. Close your eyes.

Your kind of light is darkness. Know that through this the sun has been made. And that is You. So who is the first of all? That You knows. And that says “I.” Now you can use your half understanding, or knowledge of a human being, to question, “What is that which is I?” It is forever the same. It is ever present. Time cannot kill it. Space cannot kill it. Forms cannot kill it. Death cannot kill it. All the things that you are going to think of cannot kill it: weapon

Everything has gone that you thought. And nothing can kill it. Then it must be that which cannot be killed. That cannot be a long-lived body and be immortal, or a long-lived body-bliss of eating, drinking and seeing. No. It is that immortality which has nothing of the sort or kind that a human being ever thinks. For him, the original thinker is only the vehicle of thinking. He thinks that because he thinks, he is a body. But when the body was not there, who thinks?s cannot kill it, fire cannot kill it, water cannot kill it, air cannot kill it. Then, what remains with you?

In this hearing and speaking and knowing, it becomes clear to you that there must be a Knower—nameless and formless, relations-less, friends-less, enemies-less, world-less, sun-less, moon-less, sky-less, nature-less. That is ever present and available to you. Why would you think you are a small ahankar, or ego, that makes you a little, tiny ant? An ant is also ego-ridden, it only makes the ant form. I say, “Well, never treat your ahankar to be true, even when it is there in your understanding.” So whenever you think you are there in your understanding that the body exists, never treat yourself to be there.

Who is telling you this? This Space—which you think is darkness, is nothing, and does not speak. It is uttering out loud that this body does not exist. When you see a dead body, you still think that the dead body exists, therefore it should be burned—as if burning exists. That which you call existence through your awareness never exists. Since there is no word for that, I use the word only “pure.”

This Space has no association with birth and with death and with living—and with living again. That Reality, the Truth, has no association with appearance, living and disappearance, with time and less time or more time or no time. It has no association. What a miracle it is, what a joy it is, that you know it! Knowing it as something else means this body is not you. It is One. That One cannot be compared with any second.

This Space does not get associated with pride, or abhiman, with ahankar, or ego-intellect-mind, or with the body. It does not need any kind of pride. It is so much higher than the highest that it is vinamra, it is utter humility. Having realized that, you cannot say tomorrow it will be lost, or next year it will be lost, or it is going to be lost now. It is that kind of unborn immortal ever-present which is nothing to associate with your body born and your body going to die, or with your relations who are born and who are going to die. It just cannot be associated at all, it is so pure. Thus, it is not to speak the truth or to not tell a lie. No yam (injunctions). No niyam (regulations). No asan (postures).No pranayam (breathing  exercises). No dhyan, no meditation. No samadhi (the even intellect). No kayval (one alone), no not kayval. [The path of Patanjali’s Ashtang Yog, or eight-limbed yog, leading to Oneness]

Even when you say it is kayval, you will be caught, because it is the body saying kayval. It is niralambh—you cannot have any light of consciousness to assist it. We use the literature, we use the Gurus and their statements, and we use our own statement, saying “Self-effulgence, Self-effulgence.” “Self-effulgence” is a word, and you are hearing that which has no association with any words—neither with Om (mantra of the Self), nor Pranav (Om), nor Ishwar (God), nor Parmayshwar (Supreme God), nor Param, nor Supreme Reality.

Proof. You want to prove it. It is none of them. Having realized this, you are warned by Guru, or by the one who knows the Truth, that no one is going to listen to you if you say, “I am unborn.” Therefore, be in the pond of water with the lotus flower leaves, for their nature is that water does not touch them. Do not bang on, saying that water does not touch the lotus—but you are touched. No one is going to listen to all such abstract things. Live in the world of human beings as they are and as they know. But you should live in your world as You are—alone, not even the body, not even the eyes or ears. That You is not the world. That is world-less, individual-less, universal-less. Thank you.

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