No one asks you to become desireless

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The creation of unnecessary wants brings you suffering and misery

No one asks you to become desireless. No one asks you be totally non‑attached, because your very nature in such that even the enlightened man must have that two percent attachment. Otherwise he would not be able to exist in a body. But there is something that one has to remember: that although you’re attached to this flower or to your beloved one, the craving is not there. And any form of craving produces problems within you. So while living in this relative world, you could never be non‑attached. And if you want to become detached, then you go away into some forest and escape from yourself. That’s detachment.

Non‑attachment contains a beauty of its own. The philosophies of the world, especially the Eastern ones, tell us to be non‑attached, non‑attached, non‑attached. So must you not have love for your loved ones, even your pets? You must have that, because that quality of love within you will bring you to realizations of divinity. And we all keep on saying God is love, love is God. So if you detach yourself from love, or become non‑attached from love, you automatically become non‑attached from God. So where is the sense of it?

So have all the attachments you want to have. And I’ve said this many times, if you have a five room house, there is nothing wrong in having a ten room house. But are you hankering for it, for the ten room house? Are you craving it? Is it going to do something for your ego self? That I drive a better Cadillac than the Volkswagen my neighbor drives. Or I wear a better suit than my pal, Jim?

So what is happening here? The mechanics are these: that you are bolstering your ego and creating unnecessary wants within yourself, and the very creation of unnecessary wants brings you suffering and misery. So have all the attachments you want to have, but it must be devoid of hankering. It must be devoid of the sense of bolstering up your ego, because what would happen then, is that you would not be living within yourself. You’d be living in your ego self, which is none else but composed of thought formations. And what reality, what tangibility, is there in thought forms, which are forever changing all the time?

So you put on a blue shirt this morning, and then you decided, «Oh, let me take off that blue shirt and let me put on a white one.» Changing, changing, changing all the time. So if I have put on a blue shirt, I’m going to wear my blue shirt. Why must I change it to a white one? Is it going to make your Gururaj a different person if he has a white shirt or a green shirt or a blue shirt? He will still remain the same.

And that is the idea a person has to develop, that I am forever the same. I have not changed at all, for I come from the land of changelessness and I will reach the land of changelessness. So from the non‑changing we are proceeding to non‑changing. And yet all the things that come up in your minds changing, changing, changing, which are none else but thought forms. So my little daughter sitting over there, she thinks she’s so pretty. I mean everyone thinks that they are pretty, you know. They imagine themselves to be far better looking than what they really are. That’s a fact. Look into the mirror again. And you will think you are far more nicer looking than what you really are.

So we really are so much involved in our outer stuff that surrounds us. It is the externality that is influencing our lives. And everything which is external has the quality of motion and wherever there is motion, there has to be change which any science can tell you about.

So as the external things around you change, you are, at the same time, being influenced by your ego self, which is forever changing, and the changing of the ego self makes you see the changes around you. You see how it is all interrelated.

But when you find through your spiritual practices and meditations that beautiful stillness within you, then all change disappears. All change disappears, and you start appreciating what life is really about. Our greatest trouble lies in the non‑appreciation of life, for we do not know what life is all about. How many here could truly say that I know myself? How many of you could truly say that I know my life? A far ways to go to be able to know yourself. To be able to know what life is, because nothing else could exist but life itself, for everything is living, pulsating. There are so many automatic processes going on in this universe of ours, even within your own bodies, that you are not even aware of. How much are you aware of your heart beating? Unless you get a pain, then you become aware. So your awareness lies in the pain, but not in the very object itself, of that beautifully pulsating heart. And Dr. Padmini will tell us how many gallons of blood it pumps throughout the body in 24 hours. And yet we are not aware of it.

How many people are really aware of themselves breathing? You’re not. How many are aware of their own thoughts? They think that they think, but what are the mechanics of thought? Where do thoughts originate? How have they come about? What is the mechanism within that makes a thought form itself into a conscious thought? There is so, so much involved far, far deeper down within yourselves, where you go back and further back and further back to the original thought which, by the way, was not thought of by anybody or any being. It found its existence by itself, and that very thought force that found its own existence is still carrying on and on and on, and it will carry on till eternity. So be glad you have this little ego so at least you have some little cognition of what’s happening around you, or perhaps what’s happening to a very limited degree what is within you.

So here we come to the basic premise. I do not know who I am, I do not know what life is, I do not know the force that’s involved in the creation or manifestation of life. These are vital issues of which people know nothing about. And yet all theologies go on saying,»Man know thyself.» But it doesn’t answer you. It makes an injunction. It commands you, man know thyself. But does it answer you who is really yourself? Does it show you the techniques in how to know yourself?

Most of these theologies can be thrown away. They were formulations of unrealized men, or women, for that matter. Because if they were self‑realized, they will tell you the why and the wherefore of things. When they say man, know thyself, it must explain you who is thyself and what force is there that governs the self.

So we normally divide things up because separation is part of our nature. We always divide things up. This glass is separate from me. And you are separate from her. Or whatever the case might be, I am separate from that video camera. And because of the sense of separation, you also create the separation from your little self‑‑separated from the big self, which is you. And what is the big self? The reality which exists within you. That is the big self. Indefinable. Incomparable. Beyond all words. Indefinable, but experiencable.