Non dualism III

Proving the Truth of Existence

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Non-Dualism - III

So I, with something that has no substance but which has just created an impression there, presume that this mind and this body is real.  So now, what have we done so far?  We are accepting the reality of the mind and the body, and, at the same time, we are denying the mind and the body.  Because both are true. You are not the body, yet the body; you are not the mind, yet the mind.  Then what is your reality?  And how are you going to prove this reality to stupid scientists!  [laughter] I beg your pardon, Dr.  Viernstein.  How are you going to prove it?

You can only prove it by inference.  Or by the very factor that reality requires no proof.  It exists because of its own existence.  The only time you can prove reality is when you have a reference point.  And if you do not find a reference point‑‑and where can there be any reference point as as far as Divinity is concerned.  So existence proves itself by its very existence.  Can you see the air that you are breathing now?  But you are conscious of the factor that you are breathing.  Conscious, or perhaps non‑ conscious of it.  There’s no such thing as unconscious.  Non‑ conscious and conscious.  I wish I can get hold of Jung.  I know what I’ll do to him.  [laughter] Castrate him!

There is consciousness and non‑consciousness.  Non‑ consciousness means you are not aware.  And conscious means that you are aware.  Now, what proof is there of awareness.  Does awareness require any proof?  Does the light burning there require any proof that it is burning?  Its very act of giving light is its own proof.  And that these stupid scientists don’t want to admit. Do you see.

So we come to the point of asking ourselves that does everything in life require to be proved.  No.  You do not need to prove anything.  Because when it comes to the highest level, you need a point of reference, and the highest level being the one, without a second, cannot have a reference point.  I exist, I exist, because I exist.  That’s all.  And because I, the real me to which I have no reference point exists, I can only refer it back to a grosser level of the mind and the body, which finds its existence in that which I cannot prove is existing.

So I’m taking the highest factor in life and bringing it down to the grossest factor and [defying?] [deifying?] [defining?] the grossness of the grossest factor to that level.  And that is what I could compare things with.  But when we reach the point beyond comparison ‑‑ comparison ‑‑ ahh!  Beautiful word.  You’re pairing up things in comparison.  There have to be two to compare.  But what if I want to exist as I am in my full totality, then will I not lose the idea of comparing myself to anything else?  And the very moment I lose the idea of comparing myself to any subject or object, that is the very moment when I will lose the ego self, that imprint that is existing in my experience.  Or the impression of the experience.  Then where will I be?  I shall be incomparable.

I shall be the source of existence itself, which I am.  Not in reality, but in actuality.  For reality changes from day to day.  What is real to you today might be unreal to you tomorrow. You see.  But when I become actual, when I become the source and recognize that source within me, or the source recognizes itself, then I will say, let me enjoy this body.  Let me enjoy this mind, for it is a product of a collection of impressions.  And if they are there, let me make the best use of it.

So here we are fusing two factors.  The fusion lies in the fact that that which is created by impression‑‑or maya or illusion‑‑is brought into reality, and reality is converted into illusion.  So I make the best of both worlds.  If at this very moment I feel like getting up and embracing you, I’ll do it.  And there’s no force or power in this world that’s going to stop me. But I’m not going to be attached by an impression.

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