Satsang  –   Volume 19, Number 9: August 17, 2016
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Anything Will Be Over
But You Will Not Be Over


All human beings, even all sentient beings, have never themselves seen when they were born. Human beings were never born—there is only one unborn Self—yet they see what they know as born, so they all say that they were born. Thus, we never attain our own knowledge—which is unborn. Then we compromise, and we want to see somebody who knows unborn. Whether this chair is occupied by me or remains empty, all of you like to see who it is who says he is unborn. Why? Because to all those human beings who know they are born, he says, “You are unborn.” In this sentence is hidden “I am unborn.” If in the presence of every human being “I is unborn” is hidden, then we have to unfold that hidden reality, which born human beings have been trying to do. Each one says, “I know I am a person with a name, but do you know who I was when my name was not learned?” No named person can tell you.

You never meet a Guru on earth, except for the systems of mother and father and Guru and disciple. They are two systems. The mother and father system is unchecked, and the Guru and disciple system is unchecked. The results of the actions of born human beings are going on, and each one is able to see and talk and hear only in a born system, or in a system in the areas related to being born. Thus, all human beings are talking about someone, saying, “He is like that.” He also talks about himself saying, “I am like this. I cannot be like him. I can be like him.” This is a human being.

A human being will remain a human being, unless somebody sees him dead and says, “Now he is no human being.” You are such human beings, for you too have seen somebody who is not now visible, and you say it is because he is dead. For you, invisibility has become death. Thus, that which is your true nature—which is real and true, but invisible—you call death; and you are visible, so you call yourself birth and a form.

Thinking this, your intelligence, which is the negative intellect, makes you human. All intellects say, “I am a person like this, with a name and form.” When you do not hear a person, when you hear Me, you cannot hear Me if you are not Me. Yet, mentally you know you are a person, you are a form. Me is pure, but it is never seen as pure—it is always seen with form. …

Human language, unless it is corrected, is human. Human beings are all bound to be forgetful of their true nature—unbound. They have to be bound. And a bound man dies. He again takes birth, bound. He again dies, and takes birth again. That you have been seeing. People appear, they are alive, they are visible, and then they die and disappear. And some others appear and are alive, even children appear and are alive, and then die. This is human. Those people who have settled with being human beings will never realize their true nature. That is why every day each one of you is reminded, “Check where are you at.”


Prakash Anand: … When there is the appearance of the individual, there is a pull towards that. Yet I know I am not that individual, I am just Space. Is the practice of being Space rather than being the individual, to keep doing that, is that good for me?

Swamiji: Yes, that is right. That is the answer. That is the only way you should use your intellect—for not acting as the intellect. Everybody thinks with the thinker. From where does the thinker bring the words of thinking? When the mouth is closed, the eyes are closed, the ears are closed, and you think—you think in words, but the words are silent at that time—what is the source of that thinking or those silent words? That you are. So the Source remains just the same. Because of the Source, you are a man. Because of the Source, you are fear-stricken. Because of the Source you come, you go, you walk. The Source alone is. Because of the Source, it is happening. Because of the Source, there is the result of action. Because of the Source, there is birth. Because of the Source, there is death. The Source alone is.

If you got that the Source alone is, then wherever your eyes see, the Source alone is. Then it is not that the Source alone is somebody, and he is thinking, and he is fear-stricken. Division will never take place if you know the Source alone is. A human being is always divided, because he is born. He cannot know, “I am the Source.” His forgetfulness starts with “I am a child of my mother.” Nobody has taught him this, but because the Source alone is, the Source is telling him this. It is only the Source that is working: that is a flower, that is fragrance, that is dry, that is nothing; that is the Rakhi (a string tied on the wrist, symbolizing the protection of Oneness), that is the Rakhi tie-er and that is the one who is tied with a Rakhi.

You can hear this, but, after hearing it, if you can hear that the Source alone is, why are there so many things? Duality. So a human being is dualistic. All sentient beings with form are dualistic. And the Source alone is—which is all dualistic, all materialistic, all holistic; and, at the same time, the Source alone is and nothing else happened.

Take the example of a dream. In a dream, there are so many things—you are born and you are flying. The dream is real at that time, all the forms are real, and all kinds of time, making many forms in a very short period, are real. And when it is over, who are you? You are That. Always That. Anything will be over, but you will not be over. That is you. I have found that all of you need to know That. There is no way for you to exercise it except by closing the eyes and meditating. …

Imagination is making you human. Any time you become Pure, imagination immediately comes and says, “No, no. Listen to me. You are a human being.” So if you practise with imagination, you will not succeed. Knowing that imagination does not exist, people do not exist, the world does not exist, action does not exist—then meditate. It will be successful. Otherwise, you are seeing that we have passed forty-six years meditating, and the result only each one knows. I can answer, but you can get it. If you don’t, then you will remain Prakash Anand, and prone to adopt whatever people say.

Prakash Anand: I can see that, Swamiji. It was very clear that “Don’t practise with imagination.”



Swamiji: Imagination will make you small or big. It can make you an elephant and an ant also.  And a man. You will remain a man, because you are not going to leave the idea of born. Born, you are a man. Even if you are dead, you are a man. Where both birth and death are not, you are. That is all.


In the Gita, there is only one Arjun, not plenty of people. In Vashishth Yog, there is only Ram. But the knowledge has to be given—and for years, for millions of years. Without supreme knowledge, this many of you cannot exist. How to make that supreme knowledge obvious to you is the work. The work is always of a Guru, not of a person. Unless a person meets a Guru, he will never know he was not born. This is after forty-six years—Siddhant Kal (Time of the Principle), Siddhant (the Principle) alone. There must be one Being: That is Siddhant. You call it many; these are vrittis (mental waves).

As Prakash Anand said, you tend to obey and follow relations. A child cannot act by himself, he follows his relations, and they do not know that Guru Consciousness is not a human being, that it is not born by birth, that it is not going to die. So human beings remain deprived. When Guru is there, then he says, “Look, you have never become Ruthie. Your mind says you are Ruthie—mind, which is not there. It is imagination.” You hear this daily, so a little bit must be coming.


I said yesterday or the day before that your nails and your toes don’t speak, and you said yes. Your knees don’t speak, your stomach doesn’t, your neck doesn’t, your hair doesn’t, all the senses don’t, the mind, intellect and ego don’t. Then, who speaks? You are quiet. Even today, you are quiet. Tomorrow, you will be quiet. Yet, you speak daily.

Pragati: The Self speaks.

Swamiji: Imagination speaks. Imagination assumes to be the Self, and then speaks. So the Self turns into imagination: that is the difficulty of the Self. The Self has been all alone, but a human being does not want to know that. He wants to know that the Self must be somebody or something. So he makes the Self his self, and calls the Self his own body, his own name and form. I say you have always been and you are the Self—but it is unborn. The moment born came, you made the Self a born person, so the Self became a person. Somehow, after hearing this, you have to not recognize imagination.

Pragati: So if imagination is speaking, Swamiji, then myself is…

Swamiji: Imagination.

Pragati: So where is my Pure Self?

Swamiji: You say “Pure Self,” and imagination is saying it.

Pragati: So where is it, then?

Swamiji: It is nowhere. But a human being, with imagination, wants to see it, wants to know it—its spot and its time. When time and space come in it, then, according to me, you have not known the Self.

Pragati: How do I know the Self?

Swamiji: You will know the way I say:  give up that you are born. It is very simple. But imagination turned into you and then acts as Pragati. So imagination not only speaks, it acts. All the senses are acting because of imagination. Among you, whoever has a purified intellect does not listen to the intellect—because it is purified. Then, the intellect is not the intellect. So with my words, confusion gets created. I do not speak, but you want to listen to me. Thus, your listener is always a human being: imagination. He is looking for some food—if not Guruji, then somebody else should speak. And you talk anything.

As long as a human being is a human being, you are a scientist, you are atomic energy, you are DNA, but you have no Anubhav (Pure Experience of the Self by the Self). Anubhav is when you are sitting and hearing me. I cannot say you are not hearing, because you have ears. If somebody among you is meditating and hearing, he is not hearing with ears. To this extent, I take a chance to speak. After that, eleven o’clock comes, and we go home.

We have found that it is for you to hang on, with whatever, to knowing you are unborn. You do not need to practice it. From here you just sit down on unborn. But you have come from unborn and sit down here.

You can learn a lot, because you have enough time. But all words are non-existent, so whatever you learn, you learn only whatever you are. If you calculate, or analyze, “My goodness, without words, there is no realm of the intellect, no realm of words, no realm of a human being,” then you are not. So this is also spoken.


Neelima: Swamiji, I hate to contradict you, but you said just a minute ago that when you speak, you create confusion. My experience is so clearly that it is only when you speak that I am totally unconfused.

Swamiji: I say confusion so that the result should be this. [Laughter] Otherwise, people take confusion. They say, “How is it that he says all words do not exist, yet he speaks daily?” So they get confused. But suppose you have come to know this, then you are just Me. Without Me, nobody will be Me. Everybody will be some name, some form, but not Me. Again and again, you have to hear that Me is Pure Existence, not time-bound is Eternal Existence. Then there remains no name to be uttered. …

Human beings when they are young are called children. Children have a child intellect, each one has a bal buddhi. Even if you become a man of fifty years, you still have a bal buddhi. Because of his bal buddhi, a child does not know, but when it works he sees a ghost in his own shadow. Now, what explanation can intellectuals, mental beings, or egotistic beings have for this? That is what they know. If an egg breaks and a peacock comes from it with hundreds of colours, what explanation for this can you expect from an intellectual? He has a bal buddhi, a child’s intellect. Therefore, I never disturb a human being. …

What do I have to do to make you know? I have to wash your negative intellect. Just wash it. Whatever remains is the Truth. If you are not a man, not the senses, not the ego-intellect, then you are nothing, no home, nothing. What remains? The Truth. And the Truth is so great that it can give you the whole universe. But a human being makes himself so small that he is miserable his whole life. And I want you to become free from misery. [Applause]

I am the symbol of your prosperity. Thank you. [More applause]

Thank you.


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