|Satsang –||Volume 4, Number 10: November 26, 2001|
The Mind Moves and the Whole World Appears
The sun is always there. But if one is blind, there is always darkness. A human being is there, and with him his knowledge and body are always there. But watch, the body invites neither suffering nor happiness - because when the body is asleep, there is neither suffering nor happiness in it. So the body is free. And God is God alone, so God is free. Then in the middle, who is that who has darkness? This darkness is called the human mind. The moment that the human mind comes, darkness comes. But darkness is not permanent. If the sun, or Knowledge, comes, then darkness is not there. Yet we have all developed a notion that darkness comes after sunshine goes away, or you say that if Knowledge is lost, then the mind comes.
Mind is that darkness that always sees things, forms, and differences. For darkness, there is no non-difference. For sunshine, there is only non-difference. Wherever sunshine is, sunshine is, whether in the room or outside the room. Watch. Sunshine never gets involved in the garden or the tree, in the house or on top of the house. In the evening, you see that sunshine is not found there, which means that the world over all the objects, things, and persons could not catch it. Thus, Knowledge is equated with sunshine. When Knowledge comes, your body cannot catch it. When Knowledge comes, your mind cannot wrap it up, it cannot get it involved. When Knowledge comes, then all your senses cannot influence it, they cannot get You in it. Knowledge is always free. There Guru says, "Thou art That. You are That," which means, "You have always been That."
But That became you, and you call yourself the body and mind, which have never been there. The body never likes anything to get wrapped up in it, neither happiness nor unhappiness - especially when you have seen that when one is asleep, the body does not need happiness or unhappiness. And when one is enlightened, he does not have any idea of happiness or unhappiness, because he has no such idea that they are different from Knowledge. Everything is Knowledge. Knowledge alone is, therefore Gyan, Knowledge, Love, and God alone is.
This is being said everywhere, in every house, by every mouth. But see the colossal darkness of the human construction or imagination that he has made the idea that the mind exists. It never exists, yet he has made it, admitted it. It could easily be understood to not treat as real that which never exists. But when the mind comes, watch, everything is real. If you are hungry, it is real. If you need a fridge, it is real. If you need a car, it is real. If you need satsang, it is real. [laughter] Who makes reality and who makes unreality? The mind.
If you know that the mind is not there permanently, that the mind is an illusion…[then you know that] illusion, the river in the sandy desert, is not there. If you have inquiry, vichaar, and stay there, you will find there is only sunshine. The sunshine appears to be simmering in such a way that darkness goes to your eyes and they are blinded, and then they see a river which is not there. It was not there before, in the morning. But you kept standing there, and soon, after twelve o'clock, there is a river. You get thirsty. Now you are going after that mirage, after that illusion. Why? You think it is there for sure. Raag [attraction, attachment] for the illusion comes like this, and dwaysh [aversion, rejection] for the illusion also comes: "Not on this side, on this side there is water. No, not on this side, on that side there is water" - raag and dwaysh.
When a human head, which is dark and is made dark by birth, sees people taking birth, plants getting planted, and things coming into existence, he thinks they are all born or produced. Immediately, he develops the notion that they will all die or change. You have raag for all the things that are developed, you love them. And when you think they are all going to die and change, then you have dwaysh. This is raag-dwaysh consciousness - you call it attachment and aversion, or happiness and pain. This is human life.
Now watch, due to this mistake or darkness of a human being, there are wars and battles. They all seem to be true.…If it is not an outside war with battles and enemies, then the war is inside people. In the morning it is a war, in the afternoon it is a war, in the evening it is a war. [laughter] And Guru says, "No, no. Have shaanti, have peace." But they don't listen to the peace proposal [laughter], because peace does not serve them and their desire to get so much. In this way, it is the darkness that blinds you. It is the sunshine, light, or Knowledge that brings about the readiness, the peace, the movement, the work situation, the eating and drinking, the sowing of seeds for the crop, and everything just goes on.…It is all sunshine. Sunshine never changes its religion. It never changes its state of childhood, youth, or old age. It always remains sunshine. The sun of Knowledge is like that. Whenever it has come to you, you become forever free and enjoy.…
A snake appears. You have heard from me that the snake has never been - the rope has been, the Self has been. The outward movement of the Self, its manifestation, has never been the Self, just as you have not become your eyes and nose: if your eyes are closed, you are still you; if your nose smells or does not, you are you; if your hands paint or do not, you are you. But it appears that you are all the forms, including your clothes. This is a point of knowledge: that which appears to be, cancel it; because that is sleep, that is illusion, that is bhram [illusion, whirling] - not Brahm [Reality]. These [words] are very close. They have tried to put before man bhram and Brahm; they must have created bhram because of Brahm. Bhram means that it moves. Watch. You are sitting in a boat in the ocean and it appears to you and all the passengers that the trees are running behind you, whereas your boat is going ahead. In that movement, bhram takes place. As a wheel does bhram, it moves.…
The very Self has a hub, the mind. The mind moves, and the whole world appears to be. When the wheel moves, which means this birth-and-death thinker - the mind - moves, then it looks as though the world appeared and the world disappeared. Wherever the eyes are in the wheel, when they face something, they see that something appeared; but if they don't face it, they think it has not appeared. This is what happened to the Knower, so that the Knower is not the Knower in its pristine glory, it is not Self-effulgent. The Knower becomes that about which you, in the waking state, say, "I became the mind," or "I became I," or "The Knower became I," or "I became that due to which if somebody speaks to me and calls me Mud Nath, I'll be affected." This is what the Knower is not. That is why we say that the Knower is the Knower, without any object. Knowingness is Knowingness, without any subject and object.
We have found by experiment that human vision works in a trio. There must be a subject and object, and then the vision must be tuned in to it. Therefore everybody in the waking state is dependent on the trio. If someone wants to be independent, then the trio is to be eliminated, which means the mind has to enter in the Self. When the mind enters in the Self, then you say it is in sleep; and when it comes in the morning then you say, "It came again." Now, who teaches you this? This is, by itself. Who teaches you that the snake is appearing in the rope or the river is appearing in the sandy desert? It is, by itself. So that comes, by itself, which was not - and you believe in it. That is man's predicament.…
Where in you is there very good or very bad? You are the Knower, the free Being, which is not good and not bad, not happiness and not unhappiness. But you have gone to the school in which your attention is only on happiness. You eat the things which give you happiness, and those which do not give you happiness you discard, or have dwaysh for them. Raag and dwaysh is man's consciousness. You must know, "Well look, from my very childhood up to this time, virtually I'm raag and dwaysh. And Swamiji says, 'Be divine.'" Divine means no raag, no dwaysh. So whenever raag comes, don't have it. Divinity will not have it. Sunshine will not have it. When hatred comes, be Divine, don't have it.…
Me is Pure, Free, and Forever. We use extra words - it's Pure, that's all. In the beginning, they used the word Brahm for God, but bhram takes place. [laughter]…You are Shiv. Shiv is that which cannot be compared with any of the situations. Shiv lives at the cremation ground. [laughter]…Why do you live at the cremation ground as Shiv?…No ordinary person goes to the cremation ground - unless he dies. [laughter] Only God can go there - because nobody catches God. When God found that everybody tries to seek him and that they will find him out, be very close, become devotees, and will not leave him, what did God do? He became a dweller of the cremation ground. And what is that cremation ground? The mind. [laughter] It just happens. It is born and it dies. So God is always found at the back of the mind. If at all you have to find him, you'll find him at the back of the mind. So it's all right that you have a mind - at least God comes! [laughter]
Anyway, it's not a joke, it's Knowledge. Pure you have been, Free you have been, and you are Eternal. We say Unborn, but it's not that you have to get back and become a jeev [soul]. Do you not know that a woman develops a little gene and from that develops a boy? A woman can do this. Do you not think that God can develop the whole world? [laughter] Is he not such a mother that he can? From where does the child come? He's the same mother. From where did the world come? It's the same God. That's why it's said that God alone is.…
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