Satsang  –   Volume 6, Number 7: April 25, 2003
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Use That Who Sees with Closed Eyes

A human being has to make efforts, but while making them he has to know what result is gained. Without efforts—without knowledge—action cannot be initiated. In our case, the action is awareness. When it is said that the mind functions, it means that the mind acts. When it is said that a person wakes up, it means that somebody acts and the action is waking up. A human being does not know in which direction he has to make efforts. He knows that the hands, legs, eyes, ears, nose and all can function or move and that the mind can also know the things experienced by the senses. But then, who has to make efforts? The one who is not making efforts. [laughter] Right?

So you know that there is someone who has the power to make efforts, who makes efforts, and who has the power to drop or not make efforts. That is called the jeev, the ego-sense. The sense of ego is formless. It is not the eyes, ears, nose, tongue, or hands, it is the ego-sense. The ego-sense does not come in deep sleep, rather it arises along with the waking state. Everybody knows the waking state. When it arises, the knower of the waking state—the I, the ego—arises. The ego is first, and the waking state is made by the ego. So the ego is one’s own Being who has forgotten from where it arises. It just arises as if by itself, and when it arises it brings the waking state with it. Then this ego-sense associates with the senses and the mind, and it becomes the associated ego-being: it becomes a person and personality, an individual and individuality. As it arose in one person, so it arises in seven billion people. So you cannot say that it arises only from one cloud, one cave, or one head.

Efforts have been initiated from here: they have been initiated to know from where this ego arises. The moment you get the answer, that is your realization. As long as you have not been convinced of from where this ego arises and you say that "The ego arises because of the waking state in my head," then you will say, "Well, where does the ego go when deep sleep takes place?" It is not that the ego goes somewhere. The ego has turned into the waking state, and it turns into deep sleep. In deep sleep, the ego does not assert its authority that "I’ll do only that. I’ll hear only that. I’ll go only here. I’ll find it out there." There are no efforts made in deep sleep, but the ego is there, because a person does not die or become eliminated. In a dead body, there is no ego—no symptom of awareness, consciousness, or I. … [Charles and Jane arrive from England]

Efforts are to be made. The one who makes efforts is the one who did not make efforts before. This means we take into consideration the body and mind together—a human being—and know that he is the type of manifestation in whom there is the possibility of making efforts. He can go to school, learn things, and devise things. He can have a better mind and please others, and he has the capacity to displease others. He has the capacity to become angry and possessive. A human being has been studied. You will find that all human beings have these tendencies—you can call them talents, but they have them. [laughter]

Human beings want to be loved by everyone. From where does this ambition arise? It does not arise in deep sleep nor does it manifest in an unconscious human being. One wants to be loved and one does not want to die. From where does the thought arise that "I am the one who does not want to die," and from where is the thought plugged into a human being’s system that "You are going to die"? He is confused. In the heart of hearts he feels, "I’m not going to die," but everybody around him says, "You will die if you don’t have food, money, and a house. You will die if you don’t have a husband, wife, or companion. You will die if you don’t have knowledge and know the rules of the country, the living situation, and all that."

This is the whole culture. A human being has the talent and capacity to gather all these things, and he has the sense that he does not want to die. He wants to possess everything to keep him alive. He keeps the company of all the persons and depends on them, thinking that they will allow him to live. He makes efforts just to save himself, because everyone says that he will die; and he knows that he will not die. So he thinks, "Fine, you keep saying that I will die, but I will not. I’ll have this, this, and this, and I’ll not die." He plans everything, yet the body is seen departing. He gets confused when he sees someone disappearing. He begins to conclude that "This will also happen to me." Why? Because he thinks that the body will die.

This is my information: I will not die, you will not die. I never say that the body will not become old, that it will be alive, or that it will not die. I do not say this. I say, "You are That who will not die." Why do I say this? Because I have come to know that you are not born. Anything that is born must die. So you have to make efforts. Why? Because you think that you are Matthew with a body and with this brilliant mind, love, joy, and appreciation, and you know "I am this." So you need to make efforts. …

You can do hath yog, read books, have dinners, and have all kinds of things and forms, but if you have not examined, you will not know. The moment you examine, you will know who examines. When you examine you will know, "My shirt, fingers, or senses do not examine." You will immediately know, "I examine." If I examine, then I must be knowledgeable of I. Where is that I? Then you will say, "Without a body, we cannot know I." Your I is dependent on your body, so when the body will die, your I will die. Therefore, your fear is not going to be removed.

So what is necessary in making efforts? You have to examine where the I is when your body is in deep sleep. Why in the waking state do you not say that the I is in deep sleep? We have heard Dikpal and others say that because there is no mind in deep sleep, so there is no I. Fine. That shows that when the mind is there, then the I is there, which means that a human being calls his mind as I. He says that the mind is the mind because of the body, therefore the mind must be the body. So to him, the body is the body, the mind is the body, and I am the body—and this body perishes. So your conclusion that "I will die" is correct. The majority of people say, "Yes, you will die." Grandpa says, "Look boys, now I am too old. I will die." That is human nature, human understanding. There must be someone who should speak to you clearly, "As long as you are a human being, you must die." Then you have some time to ask a question: "Then why is it that I feel that I should not die?" The answer will be, "You are That who never dies, who is never born."

But neither do you examine this and know it, nor do you accept the words of the one who has examined it. You are hanging in between and making efforts uselessly. If your ring is lost in Manali and you make efforts in London, how will you get that ring? If you have lost your I in the waking state and you are getting that I picked up in that very waking state—which is a sleep—then the waking state loss and the waking state gain is nothing. In the dream state, you receive a lot of money and are very happy. But soon the money is lost there, and you are a little bit sorry. But then you get a horse and think, "What do I do with money? At least a horse is useful." You are happy. In a moment, you become happy. In a moment, you become unhappy. Is this your nature? You have not examined this. Somebody says, "This is not your nature. Your nature is forever Pure, forever Free, and not fitful. It is eternal. It is timeless." There is no time that reaches there. There is no thought that reaches there. There are no senses that collectively reach there. And there are no billions of people who can make efforts and reach there. That is what You are.

So when you know you are That, or I am That, then you know That was there even before the world appeared or dissolved. I never appeared and I will never die. I never speak, so I’ll never commit mistakes. I never see, so there is no problem of beauty, no beauty, or ugliness. I never hear, therefore there is no question of music or non-music. That I does not do anything. When somebody understands this, then he begins to say, "I am non-doer. I do not do anything."

Now, if the listener has not reached this stage, he wonders and says, "Speak something more. I’d like somewhere to get what you are saying." I am saying that you have to make efforts [laughter] and you will get it. That’s all. You will get it when I am I is opened. You say that the I in deep sleep must be free and pure, but that it is the deep sleep I. You say that the I of the dream state must be haphazard—here, there, and not, for it is all confused in dreams—but that it is the dream state I. And the waking state I is even more confused than that of the dream, because the confusion in the dream state lasts for five minutes, while the confusion in the waking state lasts for a hundred years. So how would you know the I?

I have the information that you will never get it by reading, writing, possessing, having pets, or having green bills. You will come to know this I only in meditation. Because in the waking state your I is coloured in this colour that "I am Matthew." … As long as you have the waking state, you will see all the scenes, you will be the seer, and you will have the power of seeing. That is a human being. Now, you want to have freedom from these three things, because all the scenes annoy you and all the words insult you—because the trio is there in you. The trio remains in the dream and waking states. The trio does not remain in deep sleep and in samaadhi—the fourth state, the yog state. We say this and recommend meditation, and all of you have done it.

If you do it, then you know who is meditating. Your pants, chair, and shirt do not meditate. Normally people say, "My mind meditates," as if they know where the mind is. It’s not the mind that meditates. These are not the eyes or ears that meditate. Meditation is not deep sleep, dream, or waking, so why would the answers of these three states be given for the state of meditation? But you always take these three horses in the meditation state and either say "I was asleep," or "I was dreamy," or "I was wakeful," as if three people go to meditation. No. I say drop everything, which means don’t use them. Use only that who sees with closed eyes. Close your eyes. This is effort. You are a human being and you are making efforts. For what? My answer is that you are not yet dead, you are not asleep, and you are not dreaming. Of course, you are thinking or imagining. But You are there. When I say that your shirt or body do not meditate, then who meditates? You meditate. Why? You are there. And you meditate on whom? On You

But you do not get this in a few days or a few years. So we say, "Practise this knowledge that this is Me, the Knowledge." There is no seer in it, no scene in it, and no seeing in it. With your open eyes, you do not see it. With your open eyes, you can see three states. You can see a person who is asleep, you can watch a dream, and you can see mountains; but in these three states, you do not see it, you do not know it. It is the informer who knows it—that this is what you are. This is Knowledge. This is Knowingness. He keeps saying this. He does not expect you to understand. He keeps saying this just like the rose flower sitting over here is not speaking, yet all of you are smelling it. Those who have a sharp power of smelling can smell it. Those who don’t can put it near their nose and smell it. You can watch—smell is not gold or silver, it is not even a flower. In the same way, Knowingness is not bones, blood, skin, or hair, it is just Knowingness. And That never dies. It is always there. That is why you say, "I will not die." It is not conviction, it is your true nature that you never die. Amaram Hum Madhuram Hum, I am immortal, I am blissful. I am that which is Unborn. I am that which is Undying.

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