Devdatt: When my mind is easy, I can think I’m one with the Self because
my mind is happy. And then I go through a period of identification, where
I become uneasy. At that point I feel I can either run away to my room,
or meditate, or wait for the uneasiness to pass. Or I can get angry and say
I’m
not going to get affected…or I can just accept this uneasiness and carry
on. Or, is there a fourth, or a fifth or a sixth answer to this problem of
identification?
Swamiji: The question is very right, because it belongs not only to one person,
but pertains to humanity as a whole. Identification starts from the very birth.
Whether or not a child knows that he is, or what he is, where he is, or who
he is, yet he knows that hunger is there, and that is his identification.
In the womb of his mother he was not dependent on his hunger. I do not know
much about what happens in the womb, but certainly I know he gets some food.
But who gives him food? Not he himself…yet somehow he remains alive; which
means that you, as parents and people, can identify and know, with your understanding,
that without food nobody survives. So from before birth, the body that is
being prepared comes out, and hunger is felt by the child. That’s why, in
the same way that God must be ready in the womb of a mother, the mother is
ready outside, but she doesn’t know from where or how the milk is being generated
from her heart and mind and body. She thinks, "I am going to give milk." She’s
identified. So now, the mother is identified although she’s older, and the
child is considered to be identified because as a person, he’s hungry. Therefore,
this identification should not be treated as some mistake that human beings
have committed—it comes by birth, it is inborn.
Now, someone may have a pain in his toe, and he is identified with the pain,
but in the sleep state he does not feel that pain. In the waking state a human
being has the intelligence or brainpower to understand that this body is the
same in the waking state as in deep sleep, but it doesn’t feel pain in deep
sleep; which means it is not identified with the pain. This means that the
one who identifies with the pain is not the same person who is in the deep-sleep
state. Unless you become the same person who is in deep sleep, you cannot
save yourself, in the waking state, from identification. …
So, identification is a human being. When he says, "I am this body," this
sentence is representative of the entire bulk of his identification. With
words, he says, "identification," but he actually means, "Here
I am. I take the seat, I sit down, and I ask the question." So even without
speaking a word, you are identified. Why? Because you are a human being—you
are born like that. We never identify with horses. They don’t sit like this!
… So, human beings, as machines or as bodies are made like that—they identify.
In this way, identification is not the mistake of a human being; even though
everybody says you are a born sinner, you are born small, you are born ignorant,
you are born as a child, which is the best word they can use for identification—you
are born as a sweet child. But they are insulting you, meaning that you are
born ignorant, although they don’t say this. They say you are born as a child
and you should come on and learn things…see how identification is being piled
up, piled up…Ima, Aba, Oma [referring to Manu, the one-year-old son
of Tali and Dunn from Israel, and the Hebrew words he is learning]. So then
he has to learn everything: walking, handling things, giving a flower, looking
at Swamiji…apple, this, that—everything is identification. You call it knowledge.
Right? So this knowledge of the things and forms comes, first insentient,
and then sentient.
Mommy has got him in her lap and he’s riding over there, and he gets attached
because the highest sense of joy is the sense of touch. So when she handles
him and puts him in her lap, he enjoys it. He does not know what it is, but
he identifies with the joy of the sense of touch, with which he is born. All
the senses are like that. So every child gets attached to his Mom, but not
so much to others, because Mom handles him most often. Then, slowly and slowly
he gets attached to Aba, to Oma and to Uncle, because they are
near him. But if Manu were left alone over here, he would become a different
child. He would speak Sanskrit or Hindi. But he’s born in Israel…so if they
don’t make him an Israeli, he will not fit in there. And if they don’t make
Devdatt English, he could not live over there. …
So, all this is identification: games are identification…everywhere, every
game, every thing is identification… identifying with the sense of yes, or
joy and happiness—identification—and with pain, suffering, death, destruction—identification.
It is by birth that a human being is made identified. So how can anybody on
earth change a human being? That task Guru takes in his hands, thinking somebody
will be eager to unfold de-identification, but there are not many. All are
eager to unfold another identification, one more identification. They call
it upaadhi, or degree: one M.A. degree, then a Ph.D. degree, then a
D.Litt. degree, then a doctor’s degree, a professor’s degree—all kinds of
things, which are all not there, yet they want to call it real, identified.
…Then mine and thine comes. Now comes the question: how to be ever free from
identification? Do you need to hear about it?
Listeners: Yes!
Swamiji: Yes. You start from the gross world. Whatever you are, you call
it you, yourself, a body. But you walk on earth, so you are not earth—you
do not identify yourself as the earth. You are not attached to the earth.
I’ll not quote many examples and waste your time. I’ll come to the point:
if you are not the earth, then are you your nails? You don’t identify with
your nails that much, so you are not that. Then, I’ll say I am not the earth,
I’m not identified with the earth. I’m not the nails, I’m not identified with
the nails. Now, I’m toes—and I don’t want to change, because I feel that if
I say I am not the toes, somebody will steal them! Maybe he will put them
in his Guru Pooja room. [laughter] But still, I am not that. The one who is
getting de-identified will start expanding, or purifying his intellect. He
used to say, "I’m walking on earth, therefore, I must be earth." But
now he somehow managed to examine this, and the result is that he knows he
is not earth, so he’ll say, "I am not earth." Then he will say, "I
am not my nails." Soon he will say, "I’m not my hair." Slowly
and slowly, if his finger is cut, he’ll say, "I’m not my finger." And
that baba had come [a wandering religious man] and his arm was cut,
so he’ll say, "I’m not that arm." His leg was cut, or was not there,
and then he’ll say, "I’m not the leg." So your knowledge is expanding,
which means de-identification, detachment is coming. …
Now, a man will still say, "I am attached to my name." And if anybody
calls your body by name, if I say, "Manu, come on, Manu, come on," then
he comes. If I say, "stand up, stand up," he stands up. I’m not
speaking to his I, I’m saying, "stand up" to the body, so I am perpetuating
his identification on the level of his body. And then the body changes, so
identification is changing. Yet, it is identification, so it is still ok,
whether the body is bigger, or older, or not. Now I’ll say, I am not toes,
I am not hair, I am not legs, I am not hands. But then I’ll see a scene, and
I’ll not like to be blind, so I’ll say, "I’m my eyes." This is very
important. So I became eyes, then ears—I’m ears. Then, I’ll eat—I’m teeth,
tongue and all that. When my teeth are out, then I’m my denture. And I’ll
identify with this denture—it’s my denture, and it will actually fit only
in my mouth. Out of seven billion people, it’s not going to fit anyone else!
So my body fits only in me and nowhere else. …If this continues expanding,
then you come to know, "I am not my nose, I am not my tongue, I am not
my throat, I am not my ribs, I am not my stomach." It’s an expansion.
When I’m not this, then I am not age or time—the clock is the time… then
I’m not space. I’m not time, I’m not space, I’m not heart, I’m not mind. Then,
I’m not thoughts, because thoughts change and they come and go, so I’m not
thoughts. Then what am I? You’ll say, "Well, senses I am, because without
the senses my world is nothing, it’s meaningless." And then you will
know that without the mind, all the senses are meaningless, they are of no
use. And without the intellect the mind is nothing, it’s useless, because
it is the intellect that decides that I have a mind, or I make a mind. So
wherever the intellect decides, you go to—to Manali, or you go to Patlikuhl—and
the mind goes, along with the body. Without the intellect, the mind is of
no use, no essence, it is not useful. And without the ego, I, the intellect
is not of any use. Keep watching. And now you’ll say, "I, the ahankaar is
useful, all the rest are not useful," but the ahankaar is also
not useful in a dead man. Therefore, the soul, the spirit, the Knower, the
knowing aspect in man is real, and the ahankaar is not useful; it
is of no saar, no essence, not of any use.
So the jeev is an individual being, but this individual cannot be
individual in the deep sleep state. An individual will be there only when
consciousness arises or awakes in the waking state, so:
"I am that consciousness that arises. Then I am vaasana, [a conscious
wave of thought] and that arises and immediately starts on the trip
of making two, three, four, five, twenty, thirty, hundreds, thousands, millions,
and the whole world. And that cannot happen in a dead man, therefore, I am
also not that consciousness. Consciousness is awakened because of Me, because
of the Self. So I’ve come to know that Self alone is, and Self has no scenes,
no duality. Self is one without a second, advait, indivisible; Self
is only aanand, indivisible. Now, I am that Self. If I identify that
I am That, then there will be no wrong identification of any kind, happy or
unhappy."
Then you are free. Thank you very much.
August 9,
2004
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