Satsang  –   Volume 8, Number 5: March 21, 2005
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The Greatest Advantage
a Human Being Can Have

Swamiji: … In the waking state, a human being has the knowledge of those people and forms which are useful for his living, and he develops the sense of raag for them; you can call it the sense of love. He also develops dwaysh, which is opposite to raag. Why does he develop them? Because raag is that sense of the likeability or possession of those forms which are useful to maintain his life, while its opposite is a sense that brings about uneasiness on the level of the mind, or is the sense of disease, sickness, death, and destruction. So raag and dwaysh is the functioning of the human mind. And a human being cannot get out of it.

Therefore, what is that which all of you are being prepared for, whether you reach there or not? That you should have the functioning of that which has no raag and dwaysh. And where will it be? Not in your dream state and not in your waking state. Therefore, what is the work for those persons who know the raag and dwaysh movie or style of functioning? How to get beyond raag and dwaysh. Yet why is it that raag and dwaysh keeps them pleased even though dwaysh creates problems? Whenever you talk about any problem, you can easily understand that it is due to dwaysh.

You may call raag and dwaysh as possession and aversion, or perhaps love and hate, or like and dislike. But raag and dwaysh is to be understood. Such as why is it that one man has raag for a thing and another man has dwaysh for the same thing? Like you have raag that you have to support the life of people, or of the country as a whole, while a terrorist wants to explode your life and the life of others in the country, rather that of the whole country. He loves that, while you love this. So what is this? Again you are quiet. Why is it that two human beings like that which is opposite to each other? There again you have to think. That is where the work is.

Only in the waking state do you have the capability of thinking—thinking means examining, or thinking why it is that you are so individualized that you only love this body, or the nearest relations whom you call mine and all the things that you call mine? Why is it that this has taken place? And why is it that you have no raag for the things belonging to others and the individual personality belonging to others—unless a person gets assimilated in your thought, does the same thing as you, or gives you freedom for the same thing? This is where the work is. …

The main work, which we have talked about for so many years, is how not to have the sense of duality. The sense of duality is only found to be in the waking state. So how not to have the waking state—which you cherish? You think it is the only life that you can live with, and you don’t want to see it terminated, at any cost. Yet only when the waking state is terminated are you at peace! … You are trying to run away from the waking state, and at the same time you are perpetuating the waking state—because you think that only in the waking state are you able to work and produce action. This is your confusion or doubt.

Now doubtful consciousness and confusion can only be removed in the waking state. Yet if you don’t remove the waking state, then the waking state is full of ignorance. … So you have to bring about a change in the waking state. There, the peace lies. Then you take ten to fifteen minutes to transform the waking state. … The transformed state means that the waking state should not be there. But it is not transformed into deep sleep or the dream state. It is transformed into what you think you want to have. You think that you want to have the sense of deathlessness. The sense of deathlessness will not come in the waking state. It will come either before birth or after death. You can perceive this. But you want it now, in the waking state. So two opposite things cannot happen—you must be sure. Either keep the waking state and be miserable, or have the transformed state and cater the need or ambition of your Self and get the result of it. That is called the fourth state. …

Let me narrate the advantages of the fourth state for you:

In the fourth state, you’ll be free from your relations. Number one.

In the fourth state, you’ll be free from your deep sleep, dream, and waking states.

In the fourth state, you’ll be free from diseases, sickness, agitation, and fear.

In the fourth state, you’ll be free from the sense of gain and loss.

In the fourth state, you’ll be free from the sense of raag and dwaysh.

In the fourth state, you’ll be free from the sense of birth and death.

In the fourth state, you’ll be free from the world—from whether it exists or does not exist.

In the fourth state, you’ll be free from the sense of whether God exists or does not exist.

In the fourth state, you’ll be free of whether you exist in the body or not.

These are the advantages. Do you want them? [Applause]

How to go about it, that is the technique. Now the fourth state can be given many names. Roop [a master of the sitar] will give it the name Inner Silence. It is the name of the fourth state, which means the name of God. Peace is the fourth state. Freedom is the fourth state. Liberation is the fourth state. Health is the fourth state. Happiness is the fourth state. Freedom from death is the fourth state. Freedom from poverty is the fourth state, and freedom from confused richness is the fourth state. That means that the fourth state is that peace, that sense where you get completely absorbed in the state of freedom, where birth and death are not. That is the greatest advantage that a human being can have. …

Purification is needed for the fourth state. Purification starts first with the body, which you have already known about, so I will not get into long details. … Purification is of the mind, which can be purified in a minute, or can be purified by taking millions of years. What is that purification? Listen to the voice and words and meaning of Guru. Because that fourth state is Guru, who is in you. Since Guru, who is established in the fourth state, is speaking and you are hearing, therefore that Oneness has come. Unless Oneness is there, you will not be able to initiate into the fourth state. …

How to go about it will be through your mind. The mind will always be in your head in the body, and the mind will always be associated with the senses, especially the eyes.

So the first step to get into the fourth state is to close your eyes.

The second step is that you are a thinking human being, therefore start having a vichaar, a thought.

In the third step, what thought is the most precious and beloved to you? That "I should remain forever."

Therefore, the next step is to locate your I. The master makes it easy for you. So he says, in the fourth point, that your I is at a place where your Knower is. It is the I who is the Knower. And the Knower is knowing, even when you are closing your eyes.

How to check this? The fifth point: Amaram Hum. I am Forever. This became your mantr, your thought. Amaram Hum. Your Knower knows Amaram Hum. Your Knower can use your tongue to speak it. Your Knower can use your mind to speak it. Your Knower can stop the tongue and the mind and still speak it.

So the sixth point is to repeat this mantr, "I am Forever. I am Forever. I am Forever." There are no three times—past, present, and future. I am Forever.

The seventh point is, "I am able to find out I only in my head and heart."

And what is that? The eighth point—the Space, the colour of which is Shyam. The seven colours of the rainbow are not there. So the eighth point is to watch the Space and repeat the mantr Amaram Hum, Amaram Hum, Amaram Hum.

The ninth point is that when you are not able to repeat, just keep quiet and keep sitting.

This became your meditation. I’ll be quiet for seven minutes. …

February 27, 2005

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