Many times people have talked about their
own questions, doubts, and problems. But you understand that all human
beings are confronted with a question, which remains forever with them,
and they feel that that question should be eliminated. And what is that
question?
We are born as human beings, with a nervous
system, and we are taught that we have life in us; praan we have,
breath we have, eyes we have, ears we have, senses we have, and thinking
we have. And with that nervous system, we feel that we can do so much.
At the same time, we feel that we cannot do everything. Yet we feel that
if we try, nothing is impossible; we can do it. So this is the state of
existence and consciousness of a human being, to which Joya indicated,
that sometimes it is a practical life, in which things are visible and
practical. All that which is audible is practical. All that which one thinks
is practical, and all that which is seen is practical. Practical means
the sense that things and forms exist.
If we say that things and forms, or worldly
objects or the world do not exist, this idea or statement conveys that
which is impractical. Impractical is that which can never be practiced,
which can never be used, never be eaten, drunk, or thought of. A human
being is endowed with a capacity of understanding that this is a practical
world of earth, under the heaven or sky, and I am a person who has to daily
practice eating, because hunger comes. And hunger is such that if we are
not practically involved in it, nobody is going to feed us, nobody is going
to eat for us, so that is inevitable.
For a human being, everything is dependent
on his thinking. In his thinking or knowledge is the idea that the life
is inevitable. The world forms, food, and drink are inevitable. This means
that I have to exist—exist as a body—and for keeping the body in existence
it has to depend on things, which can be practiced and can be used. So
the world appears to be practical. Therefore, the talk of the spirit, or
of spirituality, is totally non-existent in the field, or in the view of
the thinking of a person who is practicing practical life and living. So
mostly people have left; this means they have left looking towards the
direction of the spirit, which in their view is spiritual or non-existent
or non-practical. Therefore, all human beings are involved in the practical
life, or are living the practical life.
But what is that which is the question before
a man? In the practical life, whether things are available or not, whether
people around us are available or not, relations are available or not,
a means of sustenance is available or not—but the question remains. Or,
the world is and the world is not; body is and body is not, which means,
it has got nothing to do with us. The main thing is, I am. So, we boil
the question down to the fact that each person thinks, I am—and nobody
denies it, nobody can deny it. Whatever subject you bring in—I am. If each
person is I am, then there must be something to which it is connected.
I am—but we do not say, "I am a house." We do not say, "I am a car." We
do not say, "I am cloth, or I am a coat or I am a child, or I am a mother
or father or brother in front of me, or a friend." So, a human being is
capable of understanding this. That’s why Joya brought the point, and I
continued with it, regarding what is it that each human being knows—I am—and
to what is it connected? If it is not connected to anything, which I have
described, then to what is it connected? I am not Abhaya, not Reta, not
DikPal, not a carpet, not the mike, not the flowers, cap, chair, not this
or that. I am connected only to my body. So, check now. All human beings,
each one of them, says, "I am." But "I am" is not a thing. Very often I
say, it is not gold, it is not silver, not copper, and it is not hair,
wool, it is not cloth, cotton, a jug, not teeth, tongue or ears. Then what
is that which I am? So "I am" is a question.
I am giving you an opportunity to just be
together with whatever understanding you have. You are using your understanding
and are knowing, "I am." And each one knows that I am. Is that correct?
Yes. Then each one knows that I am that which is not connected to anything
outside. You understand? But why is it connected to the skin or teeth or
ears or hair of this body, when it is not connected to this and this and
this. [Swamiji indicates other forms] No—nobody is saying this. I am not
dust, so I am not connected to dust. I am not air, which takes the dust
into the air—I am not connected. I am not sunlight—I am not connected.
I am not sky—I’m not connected. I am not my relations—I am not connected.
I am not the office, job, or any kind of paper, books, teacher, degrees,
everything—I’m not connected with that. So then why is it, when I am not
connected with anything, how am I connected to this? [My own body] And
this you have never thought of—though you might be thinking—how is it that
I am connected to this? Not only connected, if you have two things, two
links, perhaps they are connected; but how is it that I am not connected
anywhere to anything, but not only am I connected to my body—I am this.
That is mind, that is intellect, that is senses, that is action, that is karm,
and that is knowledge. That is consciousness, that is matter, and that
is what the matter is, and we have to deal with that. [laughter].
If this is accepted, and you have never been
care-ridden, never thought of it, and you have done everything up to this
time, then how is that the question remains? Many people do not ask, thinking
that if I ask the question, or speak about it or express, then it might
look like I am not perfect. But what is that—you have to answer—I’ll be
waiting and it doesn’t matter how many years you take—but how is it that
I am this body? It has not only been connected, but I became this—or this
became I. Whereas, for a small child—which we take as our example—the child
does not say, "I am this." Neither does he know, "I am this," nor does
he say, "this I am."
So this is to be answered, and then, as Rishi
said, it will be complete—whatever I wanted to do, I did. Whatever I wanted
to know, I have known, and whatever I wanted to achieve, I have achieved.
It will only happen with this practice, which has been recommended; that
you have to study, because man has the power of understanding. It doesn’t
matter how much he has, but most brilliant people have the power that they
can understand that I am, and I am this—and what is the kind of quality,
characteristic and nature of these two things?
So let us begin with the person herself, you
let me know—"I am," we say, and "I am this," we say. And also, we know—this
much understanding we have—that I am not really connected or hooked in
to anything, anywhere—that’s the kind of I that I am. Nobody’s I is connected
to a flower or fruit or cloth—I may repeat the same thing, but the matter
ends here—I am. What is it that man would like to answer? He feels that
I am, but why, when it is not connected to anything, is it now connected
to his body? When has it been connected, who did it; and why is it that
I am connected, so much so—that now Ken has passed, [Shiv Nath’s brother]
Joya’s mother also passed, but just the day before yesterday, Ken passed—now,
where is Ken’s I? Can I know? That’s it. …A human being has not been able
to know that a body is never I, yet everybody says, "I am this body." And
then, mine, m-i-n-e; this is me, and this is mine. Me is this, and mine
is this. So what is that? As long as it has not been solved, there is no
emancipation in any way. Only to that extent, emancipation is felt, when
you are sleeping or dead, or you are in satsang. Call it, in front
of Guruji…I came here about a quarter to ten and since then we have been
sitting. Where is your I at this time, during this period? Your body is
there, but I is not there. And now, when each person opens his eyes, he
observes that for a couple of seconds there is no I, but he exists. But
his vaasana is there, his sense of duality is there, which means
it will sprout in I. The seed is there, so it is the seed of existence,
the seed of consciousness; and existence and consciousness are considered
to be your I, in the morning. And now, this I was not there in the night,
in deep sleep. So this I is now made; by whom it is made? Well, I keep
giving answers and you say yes, yes, but I want you to share and participate.
Joya: Swamiji, when you say, by whom is it
made, I’m very sure I’m not making it, and I just want to know, is it something
that my awareness can dissolve, or is it part of the construct, that I
have to accept? …My beginning question was: do I have a lack of acceptance,
because my Knower awareness says, it doesn’t exist. …
Swamiji: You are not sure that on the canvas
of an artist, the fire does not exist. You know it, and in this way, you
say that it does not exist. But you do not accept the quality of the fire—that
you cannot use it. So when you know that it does not exist, then why are
you making it exist? It cannot be used.
Joya: …but in the waking state, I want to
live it. I don’t just want to accept, oh, it’s a construct, it’s an illusion,
but to live it.
Swamiji: That belongs to everybody, not just
to a particular person, she or me. Everybody is living. You are living,
but not knowing what you are living. All of you are living, but you know
you are only the body living. And this is where we want to reach—that which
is subtler than the subtlest. They say that Being, with which you are living,
is like this: take your hair and cut just the top of it, just a little
bit, and make a thousandth part of it. And the last thousandth, you make
a further thousand of it. It is subtler than the subtlest. In that Knower,
the whole sky lives, as the whole banyan tree lives in one seed. And that
is where a human being is not living—but if you live with that, or anybody
will know he is living with that, then he will not continue accepting that
he is living with a truckload of cauliflower! … So that is where the question
comes, of living with it. …
Your Knower is all that there is. Knower is
your hair, your teeth, your eyes, your eyebrows, your eyeballs. Knower
is your flower, your sap, your fruit, your tree, your sky, Knower is air,
Knower is water and fire. And Knower is earth, and Knower is all of the
friends, and Knower is this body. So why are you not living with that?
Joya: So, this awareness is…
Swamiji: The word awareness is devised for
the sake of the unfolding of that knowledge which I am talking about—the
whole. Awareness is a construct, it is not there, though people have made
it. …Are you not living with this awareness, that everything is known,
and as long as you are knowing, you are living with this awareness. …you
want to live with that which is the truth. …just close the eyes and you
are there . …it doesn’t take too much time. Watch, in deep sleep, are you
not living with it, which you say, "I want to live with it." But for seven
or eight hours the deep-sleeper is living with that. So in deep sleep,
why are you not living? In deep sleep you are living with it, and in the
waking state, you are dead to it. …So awareness you are living. The one
in deep sleep is living awareness, but many people have interpreted awareness
as knowing a flower, then you are aware. To know that the fragrance is
there is thought to be aware, to know that senses go for this or this or
this, then they say, "I’m aware of this." People also say they are aware
that the body will die; I’m aware that things will not remain forever,
I’m aware that the body is already decaying—that’s what they call awareness.
But that’s not what we are saying, or that’s not what you are asking for.
Awareness is that which is in deep sleep, and it is not aware of any dead
material, or that which is going to change. That is called the Knower,
having awareness or Knowingness. And then Knower and Knowingness, and that
aware Being and awareness, is one reality. And that awareness has not been
given to a human being who has been born. That awareness has been snatched.
And a fictitious awareness, an illusory awareness, a praakritic or
natural awareness has been introduced in his head.
Joya: How can I snatch it back?
Swamiji: That is what everybody’s question
is. It depends actually, on you. You can do it the way I did. What I did
is: that it is not there. …You do not exist the way you think. So this
thinking is ahankaar. And that belongs to everybody. I do not use
the word ahankaar because it is very conventionally being used,
that you drop your ego. And you are going to drop your ego with your ego!
So you maintain your ego by dropping it, but that is not what I have said.
…you want to maintain your existence, and you want realization at the same
time. There is a way for that, but you have to understand it: that the
whole world is nothing but I, the Knower. So why would you like to give
the world up? The waking state has never come, you alone are. … That which
is never there, why would you like to believe in that?
This is another point of view—that the world
and your body do not exist in the dream; then why would you like to believe
in anything that you have seen in the dream? But you say that is a dream
and this is not. Here is the question, and here a person is not able to
sort it out. That’s why you are studying. …so, I am saying, that when deep
sleep takes place, does the waking state remain? No. Now in deep sleep,
the waking state does not exist and the dream state also does not exist.
Right. Now comes the question, that when the dream state takes place, the
deep sleep also does not exist. Yes or no? Yes. And then, when the waking
state exists, then the dream state also does not exist. Right? So now,
when the dream state exists, then the waking state also does not exist.
Right? So you have answered that all the three states do not exist. And
you want to again say to me, "I want to live it, I want to live with it." They
do not exist—then why would you like to believe in them and then live with
it? They are not there. Now still—it’s not over—they are not there, but
who answered this, that they do not exist? That is Knower, and that is
to be known. As long as you do not know that, you have to work on it. …
I have proven to you that the Knower exists.
…and the Knower is not the idea, of your own ignorance, that the Knower
is the body. But the moment the ego sense arises, saying I am awake, not
only one body, the whole world body appears. So this point you should understand,
and understand means you should realize it. … the main thing for us is,
that when we are meditating, then we come to know, or realize—at least
I came to realize, somebody has to take the responsibility for that—that
when meditation takes place, then the senses, body, intellect, mind, and
ego; and the dream state and waking state and deep sleep state and imagination
state—nothing remains. That which remains is the Knower. In front of me
you realized it, but then you say that you would like to retain it. That
is not realization. When realization is there, you will not say that I
want to retain it. It’s there. …and you can live with it when your Knower
alone is. There is a possibility for you to remain free under all circumstances,
provided you know that the Knower is there.
… Existence, which is visible to the eyes—all
the scenes— whether they are in the dream or in the waking state, do not
exist as you see them. But as I see them, the Knower exists, therefore
all the dreams are to be enjoyed. And in the same way, in the waking state
the Knower alone is, therefore everybody exists and everybody is wonderful.
… You can meditate, and in meditation you should remain you, which I said.
I have been saying deliberately, You, Pure, Free, Forever—that is not compared
with the dream state or the dreamer. That is not compared with the waking
state or the wakeful person. It is not equated with the deep sleep. Pure,
Free, Forever is You.
Amaram Hum Madhuram Hum
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