The Formula

Dictation:

There is a waking state in which chit samvaydan or mind-awareness (ego, intellect, mind) arises. Before it arises it is not called conscious mind or mind. 

    When mind arises it carries the sense or consciousness wave of 'I.' (In Hindi 'Main. Main hoon. Main ja reha hoon : I. I am. I am going). 

    This 'I' is a person belonging to any species, and this 'I' starts calling itself, "I begin. I am." It looks at the body and concludes that I am this body. Now, at this stage of human existence, ego-ness or ahamta takes place. It says, "I am body and body is mine." So 'I am body' is ego-ness and 'body is mine' is mamata or meum—mine. 

    Writers, as you are, have understood the nature of 'I' and the nature of mind and their meanings. 

    Now the body existence, as an object belonging to the nature, is the combination of all the elements getting together to form the body. The body includes the container body, senses, mind, intellect, and ego, and nowhere is there any trace of 'I' in this nature-made body. 

    Then the question will arise, "From where did this sense of I arise?"

    The answer is: "It arose as the light of consciousness from the source, sun, which is Self or Aatma." 

Thus this 'I' should be understood as belonging to Aatma or the Self. But when, on the level of the 'I,' it has, with its power or freedom, accepted and admitted the contact with the body-nature, it then and there lost the true awareness or knowledge of the Self, forever free, formless, niraakaar, nirvikaar, without any modification and never in time and space. Its name is only pure or purity. This never becomes caught by any form or part of the nature. 

    Yet, by its own choice, it has adopted the tie and the bond which is called relationship or bandhan with the body. And it is called jeevaatma or a human being who says, "I am bound and I need freedom." 

    To reach the state of freedom, this jeevaatma adopts all the means belonging to nature. Thus it becomes dependent on all the parts of nature, whereas in truth, the 'I' is pure truth as the totality of the Self.

    But just by chitt samvaydan, or the wave of consciousness, or light of knowing something, it is now thoroughly bound to the nature. The nature or body has never caught it, has never been tied to it, and its means.

    But now, the very 'I,' being mixed because of its own understanding with the ego, mind, intellect and senses, says, "I want to be perfect and I am using the vehicles which are the combination of ego, intellect, and mind." 

    Since all the parts of the nature are not perfect, because they are changing, being placed in time and space, this I-Self, jeevaatma, or human being, has never found itself being liberated, even though it lived with the body and died with the disappearance of the body and again picked up the body and again, in due course of time, died. 

    For many, many body-lifetimes it has been seeking freedom, but the adoption of the means belonging to nature is not the correct way, so it never gets freed. 

However hard a person tries to achieve wealth, relations, prosperity or knowledge gathered through various sources belonging to nature, it just cannot reach the state of its original freedom, which means it cannot break the wheel of janma-maaran, birth and death, appearance and disappearance—unless, in one of the incarnations of a human being, this human being finds someone who has realized the true nature of this 'I' that has never become anything other than itself. 

    Although it is never bound, it says, 'I am bound,' and this bound person has to listen to the voice of the realized one who says, "You have not lost everything, remaining bound all the time, because you have never been bound. It is your own freedom to choose to say, 'I am consciousness of body, so I am bound to this body, and I am not happy or free, and I want to be free." 

    This human jeevaatma is in sanyog, or mixture of chaytan-I and jarh-body, consciousness and matter, and this sanyog can be separated only when the conscious human being, calling himself 'I am this body,' starts practising by himself that, I belong to the Self. Therefore, I should give this I, or offer this I to the Self—the invisible, indivisible, Pure Being—and I should offer the means or instruments to the nature because they belong to the nature. 

    If this human being practises this—that all his activities and thinking and all his actions and results of actions and vrittis, pravrittis, thoughts, emotions, and worries belong to the nature, and that he should keep this awareness that, "No doubt I have myself chosen to become 'I am this body', and have suffered millions of incarnations, now I should listen to the words of the realized one who says, "You are Absolute Free Being and have never become anything else, or any object, or any sense of happiness or unhappiness. All that which you have passed through was caused just because of your forgetfulness of your free source: 
    Sat—Existence free; 
    Chit—Existence free; and 
    Aanand—no division between these two.'"

Practise regularly, having known the fact that 'I' am the one who has never become bound to the modifications of the nature, and 'I' am not the doer of the work which nature does. 'I' am forever Purity, Pure Being, and while being in this body, 'I' am never in it, and while the body takes the life from Me, the body does not catch Me. 'I' am just the eternal presence of the Self effulgence—Amaram, unchanging; Madhuram, never bound in appearance and disappearance.
    Now you have some formula to work with.