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Harih Om Tat Sat. Jai Guru. Jai Guru.
See, God is the foundation as well as goal of religion. The Supreme Reality is similarly the quest and the goal, the objective of reality. The Self is the basis as well as experience of spirituality. Yoga is a process by virtue of which all these three which are the same can be reached at and merged into. On this basis and also in the light of what I discussed last evening, last night, I would like to say something that comes from my mind.
There are so many devotees who are very much devotional to God. But why is it that they are not able to say, “I have experienced God, I have seen Him, I am one with Him.”? That fulfillment, clarity, I think somehow this is elusive. Is it to be so? Our life is generally nowadays extending to about sixty to eighty years. Within this period, at least some ten years or fifteen years we can use and we are using for our Godly pursuit. And is it something that we cannot achieve anything in? I don't think. There is something evidently wrong, and what is that wrong? We are not applying the agency or the factors which should be applied in our quest.
Though we are seeking God, the seeking is a quality or an expression of the mind. If this mind is what has to seek and find, the whole process and development are in the mind. I don't think the devotees are conscious of this fact. I may call out to God, but if I have to clinch the issue, I must be focused on my mind. Is my mind godly? Is it devotional? If it is not devotional, what can it be? It be worldly. So remaining in the world, can I still be devotional? If so, what is the secret? What is the process? This enquiry should be there. This enquiry is generally made by the intelligence. Unless you employ the intelligence in the quest for God, I don't think this quest is going to be strengthened, deepened or completed. Now listen to what I say.
In the whole world, the entire universe, we have only matter-energy outside. Now these are in different forms fundamentally. Earth - the solid form, water - the fluid form, air - the gaseous form, fire - heat and light, the different forms of energy are represented by it, then the ground for all these things which is indescribable, namely Akasa or space. These are the only five items in the whole world. And all of them are inert, insentient. Matter can be converted into energy, energy can be converted into matter. This inter-convertible process is going on ever and ever. When a plant grows, energy is converted into matter. When we speak, matter is converted into energy. When we are moving, breathing, then again matter is converted into energy or force. So, the inter-conversion is going on. Now, in addition to that, either you call them five - the panchabhutas, or two - matter and energy, my dear children, there is only one item at all in existence. And that is the presence and power that animate your body.
In a living body, what constitutes life is consciousness, the power of animation. This is the only sixth or third item ever present. Now you tell me whether you are a conscious being or not. If you are a conscious being, that clearly says and makes you feel that this is that Godly element you are looking for. There is nothing else. What you call the mind is an expression, a functional unit, a functional note of consciousness. Intelligence also is equally so, the ego also. They are not different from consciousness. Mind feels. The power of feeling belongs to consciousness. The intelligence understands and argues. That is also belonging to consciousness. “If this is so Swamiji, then in God realization, is it realization of this fact?” Yes, yes, yes. Even when you realize God, where is that realization as an experience coming? In your own consciousness. It is called consciousness because it makes you conscious of other things as well as itself. I am conscious that ‘I am’. I am also conscious that ‘I have a body’. ‘I am surrounded by a world’. One is the consciousness of the objects. Another is the consciousness of the Subject itself.
Can you ever extract a thought and show to me that it is there? Similarly, can you extract any image or any imprint of the mind and show me? When I see a mountain and experience it from here, that mountainous experience is by the mind, in the mind, of the mind, for the mind. Now can you extract that mountainous picture and show me? No. In as much as your thoughts, feelings, emotions, ideas, knowledge, doubt, memory, nothing can be extracted and shown. Then how dare you call it a fact? The standard and principle that you apply to establish facts are that, “Swamiji, the world is there, whether you die or not.' That means it is there. You can see it. Similarly, you tell me. Extract the thought, extract the knowledge and show me. As long as you cannot show, which showing you take as a proof for the world, how dare you call it a fact? All thoughts emerge from the mind. They subside in the mind. How long do they remain, nobody knows. So, a phenomenon that emerges and subsides. In the whole process, the fact that continues is your mind, your consciousness. So, the consciousness alone is.
The thought, in the thought, you have no product other than the mind. In the mind, you have no product other than consciousness. If this is so, why are you allured by thoughts, repelled by thoughts, frightened by thoughts? Why are you becoming intolerant of thoughts? I think this is a jugglery, a delusion. If you can focus on the very thought process, you will find there is no physical addition within the body in the emergence of a thought, there is no chemical or any other transformation also in the mind. But, but, but, the mind has got the power to generate and make you feel so many notions and ideas. Just like grossness is an idea, subtleness is an idea, subject is an idea, object is an idea. Just like we have evolved from zero to infinite numbers, and similarly we have evolved numerous words from the mouth, numerous words, infinite numbers. In the same manner, the mind can also produce infinite notions. And these are notionally there, notionally there, substantially not there, substantially not there. In a thought, there is no addition to the mind. In its extinction, there is no reduction to the mind.
You may have thousand items physically with you, but none of these means an addition to your inner personality. Your inner personality is mind, intelligence and ego. They never increase or decrease, either in size or in this or in that. Are you not filled with air now, full with air? Are you not full with matter? Suppose ten liters of blood are put into your system, can it take it? Similarly, a lot of air pumped into your system, can you take it? We are already full with air, to some extent, blood also. Similarly, we have water. If physically the body is full with substances, mentally are you un-full? Absolutely full! The question is you have to become very fortunate and blessed. A lot of Guru-bhakthi is necessary to say “Swamiji, what you say is right. I am full.” And you should start jumping, giggling with joy. Some people are able to say, some are not able to. What can we say!
Try to become fortunate and start feeling that this whole world can add nothing to me inside. I have realized my fullness, abundance, affluence, opulence, comprehensiveness. I think this is something very, very, very, very true. So unless you start thinking in this manner, this emotional vacuum, the religious incompleteness, the philosophical insufficiency, the spiritual bankruptcy will never vacate from your heart. So try to feel fullness, abundance and affluence of your own mind.
Harih Om Tat Sat. Jai Guru. Jai Guru.