Man cannot live without faith. “I am”: no logic is needed to prove it. It is “I am” which proves logic, not that logic proves “I am”. But “I am” is not enough; we must know the meaning of it. That statement “I am” is taken on faith; by no arguments is it established. In order to remove the dehadhyasa and svarupadhyasa, the illusion of identification with the body and the illusion of identification with the wrong nature which is superimposed on consciousness, dehadhyasa and svarupadhyasa, in order to do away with them – “I am”.
Nobody can deny that. What then? “Shivoham. I am absolute good, I am absolute good, I am absolute good”. Constant manana, constant affirmation of this, helps the breaking up of the svarupadhyasa and dehadhyasa, identification with the body and identification with the wrong nature of consciousness. And therefore the wise always affirm “I am Brahman”. However busy your mind may be, find time after some time to be yourself. Withdraw your mind from the objects and affirm “I am Brahman, Shivoham, Shivoham, Shivoham”. Affirm again and again and go on affirming, even if your experience contradicts it; go on affirming it.
The Roman Emperor Jovinian forgot that he was an Emperor. He was found begging. His Ministers and others went to him and he acknowledged them, and they said: “Say again and again ‘I am a Roman Emperor, I am a Roman Emperor'”. In the same way, do not go into the problems “why has Brahman forgotten its nature?” because they are problems which cannot be solved as long as the mind is attached to the dehadhyasa and svarupadhyasa. When the detachment has taken place, the mind will solve the problem and laugh: “I used to call myself a Brahmin or an Englishman, what a fool! But I have always been Shiva”. In this way, as Swami Rama has said, without the least doubt affirm, in spite of the appearance to the contrary: “Shivoham, Shivoham, Shivoham”. OM.
“The first door to Yoga, here Yoga means liberation, is control of the speech…” (“Vivekachudamani” 367)
We should guard our lips as the gates of the palace of a king are guarded. We can never be too careful. One of the sayings of Hazrat Ali is: “You will often regret what you have said, but never what you have not said”. It is written in the Islamic scriptures: “God has given you two ears, but one tongue. Therefore, listen two and speak one.” We should associate with those people who do not expect waste of words from us. Our speech should be sweet, truthful and helpful. This is the first door to Yoga or liberation.) “…aparigraha, to expect no favour from anyone…” He is in a miserable condition who expects favours from this friend and that friend. The real joy of living is to expect no favour of anybody. Why? “Brahman sattyam jag an mithya.” Sansara is mithya, I am Brahman, and about mithya what can you say? Things will happen this way or that way according to our past karma; not by any mechanical law the things happen.
There is nothing happening without law, and the law is “what we sow we reap.”) “…dependence on one’s own Atman” , to have the habit of santosha, contentment. This is the door within the first door. “…reduction of desires…” (the barely essential desires only. ) ” . . . love of solitude. ” It does not mean to live in the forest but inner solitude, which is much greater than the outer. The outer is only to help the inner. The inner is to have no fears, to have no hope. To depend upon no friend, to fear no enemy, to wish good to all, absolute good to all, whatever they may do to you. The love of this solitude is a great virtue. The holy text is useful and we should remember it.
Our buddhi, which is the purest part of our intellect, is like a pool. A pool of water can be agitated. In it there can be foreign bodies to rob it of its transparency. There are two ways: by holy study, by devotion, and by surrender of our personality to God, Guru and Govinda, we make our buddhi transparent and peaceful.
If you want to feel the light of Atman in the buddhi, two things are necessary: vairagya, reduction of desires and detachment, and Guru-bhakti, loving devotion to the Guru, by these two means the buddhi is made of such a type that it can very easily reflect Atman and the reflection of the Atman, when clear, can lead to the identification with Atman and the disidentification with what is not Atman. OM.