The Essentials of a Spiritual Life

So if that 'I' cannot be perceived and really can't be thought about either—and when you think about it, it's just nonsense—then what is the way in which we have come to this recognition or realization? How is the unperceivable known? It is known naturally or organically, effortlessly. But since we want to sound a bit fancy, we say intuitively. It is known intuitively, and everything that is worth knowing is worth knowing only in this way. How is presence known? How is timelessness known intuitively? How is birthlessness known intuitively? So to live intuitively is what I have been calling to live in the way of the heart.

If you get an answer, then that answer must be looked at. Bhagwan has told us that we must ask the question: 'Who witnesses this thought?' So any conceptual answer, we look at it and ask ourselves, 'Who witnesses? Who witnesses even this?' Don't settle till you come to this recognition, to this realization, which is purely intuitive. Purely intuitive means it happens in the light of the Satguru's presence. The Holy Spirit, the Atma, that is the holder of this intuition; it is the owner of this intuition of self-knowledge. So to remain in the presence in this way and to recognize that my reality is beyond even presence and even being, whose presence we are privileged to taste. The reality of who I am is beyond all of these things.

So this is insight. And we have at least two thousand satsangs where we've spoken about insight, and all the questions have been asked to bring you to insight. Now in this game called Maya, of course those who come to true intuitive insight are truly blessed; there's no question about that. It is really important, the most important, to come to God and the truth of who we are. There is nothing that can be more important than that. But I want to make a modulation to the famous saying: 'Before enlightenment, chopping wood, fetching water; after enlightenment, chopping wood, fetching water.' I would like to say that before enlightenment, love and servitude; and after enlightenment, love and servitude.

I'm going to attempt to speak about why this is important, although the words are not that easy to explain. When you come to pure insight, there is no meaning—there is no individual meaning at least for a few moments. Then you will notice that, just like Bhagwan called it the 'burnt ashes of the rope,' the rope used to be the concept of our separate individuality. Now it is burnt because of the insight that we've had. Now, the thing is that this rope may be burnt, but it is not dead. I've really noticed this from all my spiritual life: the rope may get burnt as a result of our awakening experiences, but we can never call that burnt rope dead. Because if that remnant of that individuality starts to grasp onto the intuitive insight and make it conceptual and build an individuality again based on that—if it says 'I am That, the only one, the Lord and Master of this universe'—it is true, but if the separate, limited 'me' gets attached to Advaitic knowledge, then it starts to take itself to be a glorified individuality, like a glorified achiever, one with God, and all kinds of silliness.

So how to make sure? Of course, we would hope that there should be no burnt rope left. It would be so much easier if this 'me' just completely went away. And that's what I saw, isn't it? There is no 'me'. For a while, we must, like Guruji says, cocoon ourselves in that insight and remain truly in that without any concern of the rope. But when you start to see that something here is getting attached to 'me having insight,' 'me being spiritually awakened,' 'me getting to enlightenment,' or even 'me loving God'—anything that glorifies 'me'—that one, although non-existent, must be brought in deep love and servitude. Because if that one is allowed to run rampant, then it ends up contaminating the most beautiful awakening, the most beautiful insight.

We cannot wish it away. Every sage said that the love of God and the servitude to God is at least as important as the insight that they've had about their Oneness with God. You'll struggle to find a sage who says, 'I am now one with God, so He should serve me; I should not serve Him.' Guruji says all of us must always keep our head bowed down. Love and servitude to God is vital because if you catch a hold of pride, then that pride will reinvent the new 'me' which is now a spiritual persona. It's still blocking God's love; it's still blocking God's light. You're living still as if you are an individual who is now a claimant to some authority because of God's grace of an awakening.

This servitude is a broad term I'm using to signify a deep faith in God, a deep humility about ourselves, great obedience to being available and following God's will at all costs, and also a prayerful attitude. All of these are the legs of one table; you pull at one leg and the others follow. If you're prayerful, you are going to be humble, you are going to be obedient, you are going to be faithful. In Indian Hindu spirituality, the devotion of Hanuman is central. What does that signify? It is not just the warrior mode; Hanuman stands for an utter devotion and servitude to his master, Lord Ram. To follow His will is the only way to let go of the will of ignorance.

Now love is very beautiful because it's God's love. It is completely within our power to love God, and it doesn't have to be the word 'God,' but just love for the Being whose presence is here. Intuitively we can recognize that that Being is the only Being there is. This 'I am' is the projector, the screen, and the enjoyer of this play. The beauty of loving God is that you can't help that love from being reflected. You may say, 'All these people are Maya, they are dream characters,' but if you love God, that is bound to reflect even in this play of Maya. Being in love anchors you; you don't fall for the temptations and fears of Maya because you're so deeply in love.

Traditionally in India, we've called servitude mixed with love as Bhakti. Bhakti is not just love, because you can love someone but not want to serve them. And you may be obedient at work but not love your manager. Bhakti is a combination of that servitude and love. As Bhagwan said, the life of the true Gyani is like a bird: one wing being Gyana (knowledge) and the other wing being Bhakti. When we drop the 'me,' we make the fertile ground for the Darshan of the holy presence. It is really important to continue to love and to have the inner intention of being only in service to God. As you carry the intention of following God's will, you will see that He is always available; He is always here.