Satsang has nearly ended. Swami ji says:
Still there are five minutes. Since this universe was made in one little atom of time, five minutes is a lot!
We see now very clearly the predicament of a human child, which originally we all are. So we don’t have to describe the nature of seven billion children, as, when you make rice, you don’t have to touch every rice in the pot to see if it is boiled; you touch only one. So we take the example of one being, one person, one individual. One individual, who is individual because of individual awareness.
We come to know awareness only when the body is born. If awareness alone wants to know awareness, it will not know. Therefore, the body is the main subject to be taken into consideration—and that means the human mind. So the human being is a body, who sleeps and is awake, dreams and sleeps and is awake, and, in the end, one hundred years pass.
For a couple of days, weeks, months, or maybe a year or two, the human child has no questions. Then from where does awareness appear in a child, so that all the elders and other associates know that the child has begun to say, “Who? Who?” Before “who,” he is only a child, but now he says, “Who?” And there is no way for him to answer. We do not have to describe how and why he says “who,” because there is no cause, no reason that people can understand. The mother says, “You are Michael Krauss,” or Sheetal, or Bodhi, or whoever has come now.
Whatever sound comes from the mother, the sound does not come from the mouth, as sound does not come from a drum unless you beat it, and sound does not come from a jug unless you beat it. Where is the sound inherently hidden? Not in the form of the mother or the child. The sound or voice is hidden in the space.
So the child, becoming big, comes to know that without space, sound will not come. This means that space must be there first, and sound will appear later on. The sound must be inside the space, everywhere. Now, how does that sound come to be known and called sound? There must be, in the space, some imagination or knowledge. The space is total Pure Knowledge, but it has almighty power in it to emanate imagination, or kalpana, from out of the first imagination, which is I. I and then manifestation, or imagination. But I and imagination are not two; space, imagination, and sound are not three. If we know that human beings, as they are made, know sound, this means that they know the sound “who” with their imagination. And imagination is from the space. So space, imagination, and sound make the form, the body.
Now we have come to know that without space, sound will not come. But how is the sound known if, in the space, imagination is not there, or ego-intellect-mind, as you call it, is not there? So the space has in it the ego-intellect-mind. But we do not call it imagination unless it begins to know that “I am.” It has to know, “I am.” So, with imagination, the space began to say, “I am.”
The imagination was already in the space. This means that space is Knowingness, Awareness, Pure Awareness. We say “Pure Awareness” because imagination has not yet appeared. But the moment that, out of space, imagination comes—how does it happen? How does it happen that, from fire, sparks come? We do not know.
Here a human being is being described. He does not know how, from the space, the imagination spark comes. Only that spark, one little spark, makes the whole world. That spark, for a human being, is called I. So the spark became I, then it became imagination. Before I begins to emanate thoughts, it is sitting there—only I. And then, in the I, all the forms of imagination will start. So I is a kind of source of all the imaginative seeds.
The other day I gave the example of a papaya and its seeds. How are all the seeds brothers together, sisters together, seven billion people together? What is the source of the seven billion seeds? The source is not the papaya. But a human being cannot see that Source space.
The human being can begin to get the understanding of the space because, actually, he is the space. But if he is the space, then why is it that the space has become non-aware of space, and aware of imagination? It is one knowledge, one vidya, one science, one vigyan. Space.
The moment that, out of space, the air comes, how does the air appear? It is only space. Insofar as sound is concerned, out of that space which is the Source come all the sounds, imaginations, the varieties of sounds, and then the varieties of contours of sound, or thoughts, and then the contours of action, the hand, and then a line. How will the line come out of imagination unless action is there? So the same space became air, out of which action arises, and the same space became akash, or sky, out of which sound appears.
And now the human being is being addressed: Look, you have the power of understanding. Imagine that in the space, a sound is there, “aaaa.” Through imagination, that sound turns into action, and through the body, that sound turns into the forms of letters. So the body is action, or air, and the body is sound, imagination, and space, and the body has other senses as well. And so the space is almighty. We say “almighty” because all the mights will come, all the powers will come, from there.
If space is the origin, then air is something that will create action, or energy. Out of the same space, out of the same energy, fire will come, sparks. Out of the same space, when it is too hot, the power generates water; and from water, when it is solidified, the earth comes. Then come all the creatures. All the human beings are nothing but seeds in the fig; all the seeds in the fig are nothing but the creatures, the seven billion people.
Now all of that has become a human being. From where? From the space. And if, now, we take the human being into consideration, we will speak of the mind’s eye or the charm chakshu, the skin eyes. When the skin eyes are closed, the mind’s thoughts can be known. The mind’s thoughts are being seen by the mind’s eye. The mind’s eye is there because that is imagination. Imagination is not only the thinking force; it has the eye in it also, and it has sound in it also. It has all the forces in it, all the actions in it, and all the opposites, like the pit and the mango, hard and soft, jard and chetan. Matter and consciousness, both are in the space-seed, the space alone.
That space is being known only now, after we have dismantled the body form into all its tattwas—earth, water, fire, and so on, which you know already, so I do not have to repeat them. Through its imagination, the whole body form is being taken back, made to go back. Over here, imagination has become solidified into matter; now we are reducing it, reducing it, reducing it, and it is becoming space. How is it that your consciousness can know the space? Your consciousness must be space first, and only then does it become imagination, or consciousness.
That consciousness has now become space, and thus the consciousness or imagination which made all the forms in the world is gone. And so the world is gone. The world was dependent, according to human intelligence, on the mind; now the mind is gone, and so the world is gone. World and mind are both gone, and what remains is space. That space is all Knowledge, Pure Awareness. Therefore, why does space need the whole world, or the mind, or the sun, to know itself? It has created all of it, it has manifested all of it. This means that space has never become anything other than space.
But when the human mind came, there came imagination, and then imagination grabbed the being: “I am the imagination of a human being! And I can make this, I can make this, and I made the world!” So the world is attachment. The mind-imagination got attached to the form, the world, the body, and now it is so attached that it all has become one. When the mind is in deep sleep, why it is not attached? But the moment mind arises in the waking state, just like a spark arising out of a bonfire, a human being has no explanation for it, so they call it the magic show, Maya, and all those things. And now that spark has become the world body.
So one body is nothing but the universe, because without eyes you cannot see the universe. Even with one eye, you can see the universe. You can divide the eyesight millions of times, and one atom of that sight can see millions of stars. So where is the difference between the body and the world, the eyesight and the world? If you know the space, then there is no division and there is no confusion.
Confusion comes only when imagination arises, and imagination is the source of the world. But the world and imagination have their own Source. That is the Source. That Source is pure, without any definition of name and form.
So we began to say that imagination comes from Gyan, Pure Knowledge, and thus Knowledge and imagination are one. Yet if Knowledge and the imagination of seven billion people are one, then where is any difference? There are no different seeds, yet, on the level of form, one seed is a form, another seed is a form, another seed is a form, DNA is a form, another DNA is a form, another DNA is a form, and all that. But when DNA is gone, then, space.
So when we say that space alone is, then space alone is the whole world—for space. But from the side of the world, space is multiplicity, dwait, or the sense of duality. Now, how did the sense of duality come in a human being? Through imagination. Through imagination one knows mind, and through imagination he knows form. So imagination and form, they both became twins. One is jard and one is chetan, one is form and one is awareness. And the child is the symbol of that. As soon as sound comes, the child is known as having some awareness, some knowledge; but in the womb of the mother he was only jard, a little tumour, and in that tumour you cannot see the eyes and ears and nose and all those things. So here, again, I am bringing your attention to the mind. Mind is a kind of imagination. That imagination is the one who makes sound, or sky, and so the imagination must be first. Imagination is the one who will then make air. And when he makes sky and air, he is still imagination. Then imagination will make ears, and then eyes, nose, and all those things which you already know.
Now, how did you become sound, or thought? A sound will not be uttered if thought is not there. If thought is there, then first there must be some imagination power, or knowledge. And if knowledge is there, then there must be some source of knowledge. The source of knowledge, the source of form, consciousness, and matter, is nothing but the Source.
If one knows the two twins, form and consciousness, such a person is in duality, which is opposite to the space. The world begins from here, from the sense of duality. If you do not have the sense of duality, you cannot say “I and you,” or “I, consciousness, and the body.” So this body, as a human being, is taken into consideration for getting to the Source. And when he gets to the Source, that Source is free from both consciousness and matter.
Those people who are religious, they are making and beating their own drum, and those people who are artists, they are making their own. Everywhere, all is imagination. Each imagination—Buddhist is making his own, Jain is making his own. And then countries—countries are all varieties of drums, varieties of seeds of a papaya, and each seed is making his own tree. Because of the soil, sometimes the tree grows small, sometimes bigger. We give an example, so you can know yourself. Sheetal says, “I want to know who I am.” I am telling him who he is, who you are. But he has his own imagination: he is born in Holland, and he has the faculty of a game-player, he has senses to produce children, he has the love and joy to find out a wife. In this way, all the people are seeds, and the papaya is moving about, here and there. Sometimes it goes to Australia, sometimes to India.
The papaya and seeds, they were never there! But when I say that they were never there, the papaya does not want to know it. He says, “I am Papaji!” This is to be realized and this is to be known. But who will tell it to people? People are not going to hear. Someone can hear, but not people as a whole, because there are varieties of them. Among you, each person is not going to hear these things, because each one is individual.
So there must be some space which is only one, and which knows, “All the seeds are me.” Then he is Papaji! And then we figure out that all the hair is nothing but you, your cheeks are nothing but you. Then you say, all your hair, how much is its number? So we made a human being learn some numbers, some alphabets, so that he can live the life.
This life, which you call the life of the tree, is not life, because you can burn the tree at any time. In the same way, the life of the horse is not life, because you can cut and eat it, and the life of a man is not life, because many cannibals eat that. So what is it that you call life? That is imagination. Imagination has life, and life has birth and death, because life is creative.
If you remove the jeevatwa, the life, you are free. We do not have to kill ourselves, but we have to use the human system for knowing that this life was never there, DNA was never there. Then, whatever remains, that is Shyam. Whatever remains, we cannot have any name for it. That is space.
That very space, Gyan Swaroop, is now growing as a seed in the world. “World” means millions of seeds. And Gyan Swaroop can talk to them easily, because they understand. They understand matter and seed, but they don’t understand how the seed will make a papaya. Scientists can make a satellite, but they cannot make a human being. So we have to accept that we are human beings, and we have only this much power that we can know the life, we can produce children, we can have many, many children. One seed, one little drop of semen, can produce the whole world, the scientist says. If this is so, then how it produces, they must know. But that power has not been given to a human being.
Suppose all of you are here, and everybody says, “Swami ji, you created this space, you created this space.” But I know that I never create. Non-doer. How will space identify itself and say that “I am creating this world”? The space knows, “I just………wshhhh!” Imagination. How this whisper comes, how spontaneously………”wshhhh!” And now it has gone. And in all these small, small drops in my breath there must be millions of creatures, but human eyes do not see them. Human ears hear sound, and all of you say, “Swami ji, I like your tape better.” I say, “No, you can play your tape, I like your tape better.” And you say, “No, I don’t like my tape.” What is all this? Space.
Space is Sat-Chit-Anand, Pure Awareness. Nobody can describe space, so it becomes Om, or shanti, shanti, shanti, because it has no meaning. What is the meaning of shanti? In English, they translated it as peace. Then, in Russian, Tolstoy has written War and Peace. In this way we are saturated by the presence of everyone.
Presence. You like presence. You say immediately, “Yes! I am a present person.” But I am speaking about Presence. Sheetal experienced Presence. There was no person over there. At this time, everybody here is realizing Presence. But soon I will say, “Time is over, food is waiting,” and you will become a person.
But you have never been a person. This is what you have to know. So we say, almost dragging the words again and again, again and again, that you, or your I, never became food, never became blood, never became bones, never became sight, never became audition, never became your head, never became your skin, never became your form, never became your love, never became your knowledge.
All this is confusing. Love and knowledge, they are apart. Love says, “We should embrace.” Your knowledge says, “No, I will have bad vibrations.” So then we say, “We will go towards that one who is a satsangee, whose vibrations are good.” Even among all of you, you must come to know whose vibrations are good for you. But if a new entrant comes, you say, “Look, you smell bad!”
Sheetal came. He is Sheetal. Sheetal means Self, Sheetal means Atma. Sheetal means, seeing him, you become delighted.
Thank you very much. God bless!