|Satsang –||Volume 7, Number 5: March 19, 2004|
The One Who Knows Being Is Not Affected
Swamiji: You will know what is important in your life. The highest thing, or that which is most preferable, is to come in contact with the Life which is flowering and already wanting to fructify and attain the realization of its own Self, without which no world exists. … Without You, the world does not exist. When I say this, I want to lead your attention towards You, that if the world exists, it exists because of You. They ask why the sky is blue—it is because of You. A human being does not get to realize this, that he is that great that without him not only one or two persons do not exist, the whole world does not exist. … Who is that who is called You? If you think that You is Shikha, a little girl, or that You is this, a big person or the audience, it is alright. We have to say this because we see it. But what is this vision? It is not the vision of You, it is the vision of the mind, which never existed when you were born. Although the mind is not born, you treat it to be there and call it true. Everything is based on this consciousness which is illusory and ignorant of the Truth, and you began to call that which you see on its basis as the truth.
I picked up this flower, thinking it should go to worthwhile hands—otherwise it would dry. But it will have company. Without me, it did not exist. If the flower has consciousness, it will also say that "Without him, I do not exist." In this way, everybody identifies wherever the conscious mind gets awakened. So everyone is in the state of identification—that I am a bird, a boy, or a girl. This is called "condition." Now this condition is not supposed to be broken. It cannot be broken, it is made like that by nature. But if it is not broken now, then what happens that it will get broken when death comes? Would you like to wait until then, that your conditions should only be broken then? Guru says no, you are Free—free from conditions. What does "condition" mean? That "I am awake and I have the waking condition, the waking state of consciousness." You say, "I am awake." Now the very I which was in deep sleep—where it was innocent, pure, free, almighty, and free from duality—that I now says "I am the body." That is called bondage, or condition.
As a human being is naturally made, he is not supposed to be liberated from it. He has to work between his condition of birth, that "I am born," until he dies. The working machine is made up of human senses, hands, and organs, and, at the same time, the subtlest machine, the ego/intellect/mind, which appears to be there and real. Even to that where form is not, a human being says "I am there." So he moves in two spheres: form-body and formless-ego/intellect/mind consciousness, which means consciousness and matter, or form and formless. Who divided this? There is no division, yet somebody divided it. Then that must be illusion, deception, movement, or anything. Such as water is water throughout, yet water says "Now I am a wave." Who divided it? The liquidity of water, which is not seen. It is formless. So the formless mind divides that "I am the body and I am also the mind." But when the water was not, where was the water and the wave? As water cannot reach the space, so the mind does not reach its Space, its Originality. Because of this division and calling it real, you never examine that it is not there in deep sleep, and to some people in meditation it is not. But a human being cannot grasp what is that which is the reality of the whole world, of all the bodies, and of one body.
As the reality is, so it is Sat, Truth. Truth or Sat could be existence or Satta, but then what about its knowledge of Satta? Then there is the Knower. So it is not only Truth, it is also Chit or Consciousness. This became Sat-Chit. If you know that Sat-Chit is not separate, that it is Indivisible, then its name is Aanand—not joy or bliss, but Indivisibility. Our sages and saints worked hard and found this truth. As human beings, they came to know that it is not easy for anybody to know this, but out of their compassion for people they said, "Why should the children suffer?" So they began to say that you have the potential and power to unfold the knowledge that Truth will know itself, that Consciousness Pure will know itself—that it is Existence and Consciousness. A human being hears this, but since he does not know the information or have any background or experience, he does not know it. … Sat-Chit-Aanand is not a person. So we say you are That who is without world, which means you are That who is before the birth of a body. Now how will a human being who has been trained into "I am born" be able to know that he is before birth? That is why this subject is not for all people. …
What kind of realization is this when you are not free? Human beings who are not free will not realize. They will think, "Well, I’m still a disciple. I’m still a daughter, a sister, a mommy, a professor, and a teacher." So they will not even be able to express that which is the mind. If they express the mind, then surely they will be caught, because the mind is expressing this today and tomorrow it will express totally opposite. So they are afraid that "Today I’m saying this, but tomorrow it will be something else. Today I’m saying ‘Swamiji I got your point, whatever you have said.’ So if I say I really got it, then…"
Whatever knowledge of the world has been given to a human being, it is with the purpose of making him a tool of the machine, a nut with a bolt. It is so they can fix you up in society, get you work, and think that you are progressing and improving the world. A hundred years before, how many millions of people thought that they could improve the world? What improvement have they affected? So why is it not thought by you that you should improve this world [pointing to the body], which is your world? You will improve only when you know where it lacks. It lacks that it does not know who is sleeping in the night in your own bed. Yet people are very happy. They think, "I slept well and soundly," not knowing what was that I and what is the difference between that I and this I. ,,,
[To Shikha] Go from here with this sense that Swamiji said that You are the only one who counts, not the whole world. Because without You, no world appears before your eyes. How big you became with this thought. If you can’t think this of yourself, listen to someone who says that you are that who is Me, and I am the one without whom the world does not exist. When I say to Dikpal and others that the world does not exist, they immediately conclude, "Oh, the things and forms are not there, that’s why I’ll be free—if I have no house, no friends, and if my friends go somewhere, then I will be free." It is not this which should be understood by "The world is not." When I say that the world is not, then I’m saying that without you, the world is not. If you exist, then the world exists at the same time. So you and the world are one and the same. Then why is it that you are separate and the world is separate? Even if you know this, then you will do work quite smoothly and will not be upset about "Why is the world like that?" It is because why you are like that, the same thing. Whatever the world does, and you think that the world is doing it, then you are doing it, because you and the world are the same. …
People are bound by things, by age, by time, by qualifications, by parents, by children, by husbands and wives, by time and space. Where is the human being who is not bound and who is free? That is what your category should be. If you don’t have the information that you are That who is forever free, then we call it the Self to give you a great glory, because you know. But that is where you are. It is so close to you—not only the information, the practical view of it—that you can hear me, know from me, and close your eyes, experiment yourself, and see that as soon as you close your eyes, That is what you are. Why do you have to read so many books and ask so many people and Gurus to know your Self? Just mature that I am—Pure, Free, and Forever. I am Eternal, Forever Knower, Forever Space. … [Meditation.]
The bird speaks, and this remains just the same, which means it does not change. Your thoughts arise, it remains just the same. Your body grows in one hour, it remains just the same. When you were a small child, it was just the same. When you will be older, it will be just the same. It is the Knower. It is the Self. It is subtler than the subtlest, where the tongue does not reach to explain it. Yet I still take the chance to communicate to you, because it is also you. If you identify with it in identity, then your bhakti [devotion] is full. It has reached the climax. …
It is for sure for you to learn that you should remain forever free and steady, which the human mind does not allow you to be. It does not allow whom? It does not allow itself—itself means the one who has associated itself as the mind. So the one who is the Seer, the Knower, now knows the mind, or the object, and it became the object. That is where "condition" arises. This is saadhana [practice]—so much work is there on this point, that you have to sieve it, you have to separate it, and know your Self. …
Muktaatma: … When thoughts come, they have their own effect.
Swamiji: No. They have the effect known by You. So You know the effect of the mind and its functioning, but You are not caught in it. Then why do thoughts have an effect on you?
Muktaatma: They don’t.
Swamiji: That’s all. You have come to know that they don’t. Yet you don’t accept that they don’t and still say, "Well, thoughts come, and they affect me."
Muktaatma: When you say that sieving has to take place, what do you mean?
Swamiji: That means that you are still the mind, and the mind says to the mind itself that the mind is affected by the mind. [Laughter.] Such a delusion! It affects itself by itself. That’s why the mind likes to become happy. Who should become happy? The very mind. And who should make it happy? The very mind. And who should make the sense of misery? The mind. Who should be miserable? The mind. And you say that is you, because you are mixed in it. That’s what I’m saying: you are That who is never mixed, never born with it. This is the unfoldment that should take place. If this unfoldment has not taken place, then this will be the condition of every human being. He says, "The mind affects me." Then me is the mind. Then the mind will order the senses on that basis and they will act, and there you are bound. …
Muktaatma: When you were saying that thoughts come and it is the same mind, then what is that which is not the mind?
Swamiji: That which I have said.
Muktaatma: The I which is not affected.
Swamiji: Yes, you are not affected, so you are That who is not affected. But you are conditioned that the mind is affected, you are conditioned that the body is affected, and you are conditioned that "I am the body." This is not your fault. It is a condition—like an iceberg is water, but the iceberg is a condition. So the body is a condition. You ask, "Swamiji, how should I become de-identified?" which means de-conditioned. You cannot become de-conditioned. How can a bird again become an egg? That is nature. You will not know without the power of Guru, the informer, or the realized being, that the bird is not a bird, the bird is simply Flight. That’s all. But the bird says, "I am feathers." Well, we know that two days before there were no feathers. That is where Guru’s information is valid—but for people who are inquirers. Those who are not inquirers are running. Yes.
Muktaatma: Then it is to hold the knowledge of that sky under all circumstances.
Swamiji: Yes, to hold the knowledge of the sky, provided that you know that there is One who knows the sky. But the mind does not know the sky. The mind just appreciates Swamiji, that "He has said the sky so that I should hold the sky and get away." Do you know what the sky is? [Muktaatma points up to the sky. Laughter.] See, she wants to convince me that that is the sky, and not this [pointing to the space in front of him.] That’s what our parents, friends, teachers, and professors have said, and that is called practical knowledge. "You have to live with this practical knowledge" means you have to live with illusory knowledge, bhraanti darshan, the philosophy of illusion. So you have to bring in a kraanti [revolution] first: Don’t listen to bhraanti, don’t listen to the mind. You can check the mind. The mind is that which says this today and that tomorrow, or something different even two minutes after. …
Nobody told you, "You improve, man." That is what the world is which needs improvement. The world begins from the mind—which is not there. But you started saying that it is there, which is the waking state. When you are in deep sleep, where is the waking state? Check. But they say you need scientific knowledge, and yesterday Ravi was saying that they are finding that blue-black energy is the source of all that which is generated. But what is the use of this for them? That is where you are That who is not affected by the body, Muktaatma, who is born. You are taught that you are Muktaatma. I say that you are That who is not born. For that, study and use your computer to know "What is that which Swamiji says?" …
The mind comes and the mind thinks. The mind never comes and the mind never thinks. [Laughter.] The mind thinks in others, there. Here, the mind never thinks. Here You are. You handle thinking, you handle the car-mind, you handle your eyes, you handle this little paper. … She is Muktaatma, and she says that the mind comes. I have never seen your mind. Have you seen it? Tell me. [Laughter.] Thank you. …
The Being is doing everything. Then why if the Being is doing everything do you [Shaanti Aanand] come in between and say, "I made these many movies and I received these many awards. I am a great filmmaker. I did it"? If the Being has done it, then who are you? This is Mr. Illusory Ghost, and this ghost is to be understood—not to be removed. It’s just to be recognized that there is this, the name of which is Mr. Mind. So the mind is that which is never there, but it arises the way that the dreamer arises. As the dreamer arises, the mind arises. Then the mind’s senses arise. Then the mind’s eyes arise. Then the mind’s scene arises in the dream. It all seems to be very right on and true, and the person says, "I, the dreamer, see it, so it is right." When he wakes up, he is still the same, but he says, "I saw the dream." Then have you become something else? You saw the dream and now you are not seeing the dream, yet you are still not knowing who you are. It’s not that seeing the dream is real and not seeing the dream is real—it’s only I which is real. That is Being. In this way, if somebody identifies with That, the power of the Self, then the strength arises in him that this is the best tool only to know this. …
This I is the body I trained by parents, people, professors, and teachers, and you accepted that this is the I. But this is the working I. You are in an office. This is your working office. Through that, You work. If you are Being, why would you be affected by the pen and paper which you have on your desk, or the result of it, or the result of your action. So the result of action makes you a separate doer, totally away and disconnected from Being. He has said that Being alone is. This again creates confusion to certain persons. Such a person asks, "How is it that Being is Being and Being is a dreamer?" I answer, "Yes, it is." Then the person asks, "But the dreamer changes and the dreamer suffers. Does Being also?" I say no. Being has his clothes: as the dreamer he has a dress, and with this dress he works and sees all through this mask. Being has put it on and knows that it is a mask. The one who knows that Being knows this will not be affected. He will not feel inferior, he will not feel that he has lost his dignity, that he was insulted, or that someone is ego-ridden and is saying to do this and that. That is the great mathematics, and I have been speaking to you about the result of it. If you get it, then the result will be just the same in your life. …
March 13, 2004
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