Summary: Elaborates on a śloka from the Gītā. Explains how the constantly Changing Reality is yet the One Changeless Truth. Teaches that when one begins to see the oneness behind the gross form then one would act differently, conflict would cease. Further emphasises that the disciple often takes the Master’s presence and patience for granted and cautions about the lower nature taking over the disciple. Teaches that oneness in diversity is the future of humanity.

M. reads a passage from the Gîtâ:

Sarvabhûteshu yenaikaṃ bhâvamavyayamîkshate

Avibhaktaṃ vibhakteshu tadjñânaṃ viddhi sâttvikam

Know that knowledge to be sattvic by which is seen the one immutable being in all beings, indivisible among the divisible. – Bhagawad Gîtâ 18:20

To see the Timeless in time, to see the Immortal in the mortal, the Infinite in the finite, and the Imperishable in the perishable: this body is perishable; everything that is in manifestation is time-bound – slave to time, meaning that in time it will disappear. It comes into birth and then it passes away into death – this is time-bound, this is perishable. But to see in the perishable that underlying Truth – the Imperishable, the Immortal, this is complete knowledge. This is true knowledge. If we identify with the body, we identify with the perishable; if we identify with the Spirit, the Soul, the Âtman, the Timeless – that is the Imperishable.

That is the objective of meditation: to understand this, and to arrive at the experience and realisation where you see the one Reality, the Imperishable in each and every one, in each and every thing. In the divided see the undivided, in the diversity see the unity. This is X, that is Y, this is A, that is B and C – in the many to see the One. In the multiplicity, in the diversity, in the dividedness to see the oneness because it is the one Reality, one Truth that has become the many faces, the many forms.

In essence, in truth, you are really the one Reality: each one of us, not only human beings but every life form, everything, all that you see. And when you start to see in this way, you have arrived at the true wisdom, you have found that Truth, the Truth of all Truths, which is really the objective of life.

So to see the Timeless in time, to see the Immutable in the mutable: there is mutation happening all the time, day and night, everything is moving; this is the nature of manifestation. But in that movement to see that which does not move, the Immutable – when you start to see that you are seeing in completeness. Otherwise you see incompletely. When you see only the difference, harmony is difficult, conflict is easy. Therefore when things go your way it is fine, otherwise everything becomes difficult because you separate yourself in and from totality because you do not see the oneness.

There is a difference, there is a division so to speak, but that difference and division is one of manifestation. Underlying that manifestation is that indivisibility, that oneness, that inherent essence, Truth of all things. Then you would see in a more comprehensive way, then you would therefore act differently than you do presently. For example, when you look at a pot you see the pot and the pot alone. When you look at the pot what comes into your mind first thing is only the pot; it is the shape of the pot that occupies your mind. What does not come into your mind immediately is what it is made of – the mud, the earth. You see a pot and you go about working with the pot. But do you see from where it came, the earth, the mud? Rarely do you think in this way, rarely do you observe in this way. Same with ornaments, for example gold ornaments: you see the form, the jewellery; you do not see the raw material. Such examples are given in the books like the Upanishads to make one understand that the ‘raw material’, the essence of your existence is that oneness, that one Reality which has taken to many forms and is manifesting in so many ways. In the perishable there is the Imperishable, that which does not perish – that which has become even the perishable. But you only see the perishable aspect and form, you do not see the Imperishable.

With your eyes you see each other, you see this one is this person, that one is that person. You only see the form, you do not see the inner Truth, the Truth that is beyond form, that which is Imperishable, that which is Immortal. But when you have arrived at that complete seeing you have come to the true wisdom: to be able to see the Infinite in the finite, the Immortal in the mortal, in that which passes away you see that which does not pass away, in death you see birth and the beyond, in motion you see the motionless.

When with your gross sight you are fixed on the form alone, this is the ordinary existence, this is the ordinary interaction. For your gross ordinary sight is limited to see only the gross. You see only the gross form, you see only the gross action. And so when some change happens to that form which is unexpected, and that is not convenient for you, that is not acceptable, then it overwhelms you, it upsets you, it brings conflict because you are fixed only on that gross form, in the perishable.

There is a Changing Reality and there is a Changeless Reality. It is the Changeless Reality that is changing while yet remaining changeless. It is one Reality with simultaneous aspects. Can you understand this? That which does not mutate, that which does not change is also the changing. The Immutable mutates, the Changeless changes. Therefore the Reality is uniquely special: in spite of its changing it remains changeless; in spite of its mutating, it remains immutable; in spite of it becoming finite and dying, it remains infinite and forever living, eternal and free. You cannot comprehend this with this mind, you need a new mind. And that is where you are trying to reach through your meditation, and it must become part of your living – then you will have patience like mine!

The Immutable is the ground of your existence, it is the ground of your manifestation, your actions, your interactions, your interrelations. Your personality is grounded in the Infinite, but you know it not – you are fixed in your personality therefore you are fixed in your moods. You cannot help your moods; if you get upset, you get upset. You even get upset with the Master! That is why I say you would need to have that kind of patience. But if the Master gets upset and impatient, then there is great fire because he holds infinity in his hands and he is only patient with you for your sake, not for his sake.

You can see when you are fixed only in the gross you identify completely with that which is changing: that is where the conflict is, that is where the pain is – it is inevitable. Everybody would experience it and everybody does. And therefore you are dependent on the outside. If something is convenient and according to how you like, you are happy. If something is not convenient to you in the outside, you are unhappy. Rare is it that you are happy because of your own inner being. The outside always conditions you, it provokes you, it makes you react – most times out of a misunderstanding, misinterpretation, projection, prejudice, personal bias, personal prejudice, mindset, a different perspective. You do not have the objectivity because you do not stand behind and beyond your personality, you are fixed in your personality, you are fixed in your gross way of looking. And there is infinite manifestation, therefore there are infinite formations of the mind, and therefore infinite personalities and individualities: each one looks with different perspective. When it is fine one meets with the other in understanding, you are friends. When one does not then you are enemies and you upset each other. So the world goes on stumbling – fumbling – grumbling – mumbling – and you hope to make something of a life out of it…

Again, coming back to the Gîtâ, Krishna is telling Arjuna, “When you can manage to see the Imperishable in the perishable, when you can see the Timeless in time, you have found your freedom.” You now see completely. Your every action will have the fragrance, the breath of infinity. You will not be obsessed and possessed by ignorance, rather you will be processed and possessed by the Divine. Now you end up possessing each other, and in that possessing you suffocate each other and that is supposed to mean love! (Laughs) Because in that love there is insecurity and fear: it is the inherent nature of an incomplete seeing, incomplete being. This is the inherent ignorance in creation, it is there in the consciousness and therefore in life. Now it is an entrapment, it is like a prison. When you are yourself in a prison you would like others to be in prison also, but if you are free you would free everybody else. This is the difference between a Master and your friend – be it boy or girl-friend.

To find the Imperishable, to feel one with all things and beings. In the morning with sûryamudrâ, this is our meditation: to feel and be one with all things and beings. Allow yourself to expand – expand, expand, expand. Expand your mind. The smaller you make yourself, the smaller your life is; the more you expand, the bigger you make yourself, the greater your life is. So you have to break out of the ignorant ego – ego generates conflict. Prajñâ, the true wisdom, does not generate conflict. At least not from your side, it will come from the outside, the world.

Therefore the Master is also a mirror to you. But the thing is you do not avail of the mirror. When you look at the Master you do not try to see yourself. You take Him for granted as you do others because this is what you normally do with each other. That is why most masters only sit on the stage, they are ‘armchair masters’, ‘armchair gurus’, unlike this one who is around all the time. So the risk of taking this one for granted is very much there. But please do not take this one for granted! He is here for you, he is not here for himself! The Master, the relationship with the Master will liberate you. No other relationship will liberate you. Do not bring the Master down to your level. Even though He may move around you as your friend, you will have to look deep in yourself – are you qualified to be a friend to him? Claiming to be one is not going to ensure that. So do not take His patience for granted. That is why the Tantras say, “If God is upset, the Master can save you, but if the Master is upset even the whole of existence will not save you!” Try to understand this, the depth of it.

I know today there is a big fashion about enlightenment, there is not much depth. It is just another thing to possess; there is nothing sacred about it. It is just another desire simply like other things. The true value of it nobody wants to know! That is why the Buddha says, “One moment of respect shown to an enlightened one is worth a hundred years of meditation in the forest.” And I tell you, not a single one of you can manage to survive in the forest, alone in the forest for even a day.

An enlightened one loves truly: that is why I can take so much garbage and so many projections, and still try to carry you. But there is a limit to everything, for your own sake, otherwise you end up becoming demonical, not divine. The lower nature will try to take over. It is not some kind of game, these things are very subtle. It is not about some space, some state, some enjoyment: it is about a transformation, a complete transformation; to transform the whole of one’s nature into divinity. It requires you to participate completely and fully, to continue to introspect and observe yourself, more than you observe the other! That is your responsibility. The onus is upon you. By placing myself around you, I am doing that so there is never a moment that you do not look at yourself. Do not take the Divine for granted. I know you are not used to this. You are used to sitting and watching someone on stage. For me, this whole life is a stage for the Divine to be enacted – not some man-made stage.

Many years back I had said when I had just begun this circus, in M.’s house, that much garbage would be thrown upon me when dealing with people. If it helps the work, fine, but if it does not then it is useless to keep taking the garbage, besides you get into the habit of throwing garbage even onto the Master. You could not ask for a worse karma. So hopefully you will be conscious of all this because your life has to become conscious, every act. If you cannot see the Divine in one who is divine, how will you see it in each other? You get so occupied with your moods, with your mind, thoughts, what you hear, what you do not hear… but through all this the world hopefully moves on somewhere, although usually only to self-destruction!

We are trying to establish a special community here; it is for the future of humankind – not only humankind, all-kind, for this earth. A harmonious community. There will be conflict, yes, but if each one looks within himself, herself all the time and tries to seek for a greater understanding, we will manage I am sure. It does not mean conflicts will not happen, it does not mean we will not upset each other, but the objective should be understood, it should always be there. You all have your own conditioned way of thinking, everyone, even those and I say especially those who have been meditating for some time and have come from a certain ashram background. Your way of thinking needs a sea change: you need a new mind, a very open mind, a childlike mind not a childish one. I tell you most people are childish not childlike. In your egos you get childish; in your innocence you will be divine. In your innocence you are childlike; in your egoism you are childish.

By placing myself amongst you I give you an opportunity. I try to bring the Divine as near as I can, even so physically, by my presence. But in your preoccupations with your ego you create a barrier. That is why the Indian tradition, the eastern tradition, because it has such an ancient understanding of spirituality, gives you an understanding of how to approach the Divine. It has to be learnt. For you defeat your own purpose, your own growth, because of your ego – and then you seek or want to claim enlightenment! When will it happen? It cannot happen!

To see the Imperishable in the perishable, to see the One in the many. So Krishna tells Arjuna, “Your seeing is complete if you can see in this way.” You actually start to see it but not through these gross eyes – in a way yes; in a way no. That is why the other day I was trying to teach you this meditation where you look in the direction of the tip of the nose, neither looking out nor looking in. You will see in many of the Indian picture posters and printed calendars they show Lord Shiva with his eyes slightly open in meditation. There is a looking out, there is a looking in, but there is a third position – neither looking in nor looking out. That is what they are trying to signify because ‘in’ is the opposite of ‘out’ and ‘out’ is the opposite of ‘in’, while He is beyond opposites. ‘In’ is beautiful. ‘Out’ can be beautiful at times. But the third position is unspeakable and transcendent. So do not reduce enlightenment to some idea. And we have not yet scratched the surface! Of course if you are happy to have small measures and you can only walk so much, fine. But our objective is vast: it requires more than a lifetime – many lifetimes! For me there is no such thing as enlightenment being an ‘end’. Otherwise I would have ‘ended’ myself long time back – many lifetimes ago.

So the Imperishable, the Indivisible… How can that which is imperishable be perishable? How can that which is indivisible be divisible? But it is a fact of the Reality. Try to think. You would need a new kind of mathematics, a new mind to see this. How can one become many and still remain one? Yes, you take something whole and cut it into pieces, say a cake – it is one cake, then you start cutting it. You have many pieces now but you do not have one cake anymore. The reality of the cake has changed. It is no more what it was before; it has become divided into many pieces. But the Reality is different. Of course the cake ultimately is also that Reality, but you do not see it. Anyway in life you fight over the cake, you always want the bigger slice. I say, why not have the whole cake and eat it too? There is an English saying: ‘To have the cake and eat it too.’ You cannot have both. You cannot eat the cake and still have the whole cake. It is a very lovely saying. They say it when you cannot have two things simultaneously, things that are opposite, because when you eat the cake how can you still have the cake? Do you understand? But the Reality is like that. C., you are liking it, right? (Laughing softly) What do you say? Can you have the cake and eat it too? Eat the cake and still have it? On this level of existence, no. At a very physical level how can you? If you have eaten up the cake how can you still have it? You have finished it. When you have cut up the whole cake into so many pieces then it has become so many pieces. If you have a litre of milk and everybody has drunk the milk will you have any milk left? That is why R. used to take it beforehand! (Laughing) That is why, because there would be nothing left afterwards.

But the Reality we are talking about is different. However much you take from it, it is always full, overflowing. It is full – divide it as many times as you like. You are entering another realm of mathematics now. Dividing, it remains undivided; moving, it remains unmoving; manifesting infinite forms, it remains formless and unmanifest – seemingly contradictory it is! And yet we conflict so much: ‘No, it was like this! No, it was like that!’ Bang, bang, bang, bang, bang! Suddenly the egos begin to feel good! No room for oneness. Conflicts, contradictions exist in that Reality and still they do not touch it. It is magic! Do you want that magic? What a magic it is! And this guy walks amongst you having that magic in Him – deals with stones, deals with things, something so mundane – and yet with all that profundity.

Can you not see it in His eyes? But you are so preoccupied with yourself…

You have a virus in yourself, the virus of the ego, which you have to get rid of. Ordinarily you only tend to respect someone if he or she reacts to you in an egoistic way: bigger the ego, bigger the respect. Do not go for the façade.

Even as a community, we are individuals, and yet we are one. That is the future of humankind: one world, one people and yet each one unique. Not unique because of the ego, unique because of the omnipotency of being divine. So when you start to see the Imperishable in the perishable, you will become Omniscient, Omnipotent and Omnipresent.

Amen. Om Tat Sat Om.

Arya Vihar

9 Aug 2006