Sachchidananda 'The Life Divine' Book I,Ch.9, 10, 11, 12 - Track 306

Reason perceives it and you cannot correct it, there is no mistake in it, there is no error in it. It is this perception which is also called intuition. Very often when we speak of intuition what is the nature of intuition? Intuition is a perception which you cannot correct, which has no error in it. When you perceive, you perceive that it is true; it must be true there is no other alternative. But still it may be argued after having established all this, it may still be argued.

Question: Intuition is given by God?

Answer: It is there,

It is in your mind. It is not implanted from outside. You yourself are able to see it. It is only a perception which was closed which by this kind of a stimulation of this process which I gave you, now that closed perception is opened and now you can see directly. Having argued this, it can still be argued that really speaking there is really nothing but movement. All talk of stability etc., is your mind’s imposition. You are thinking, is an imposition of your reason. You may grant that reason certainly sees only in this way and it has got to oblige itself to perceive stability but it is only fiction of your reason. You reason is thinking like this, therefore, it is there but really speaking it is not there.

It may be argued, and I am stating it because in the process of reasoning we need to confirm again and again – to ask whether we are not merely deceiving ourselves or not. Once again, let us see, let us examine – is it simply what my mind is imposing upon it or is it something else. Once again, let us repeat the argument – what I see exist is it not, what I see exists. It is an effect of something else, therefore, the cause must exist. If the cause did not exist, this would not exist. If that cause was itself an effect another cause would be existing, if it was beginning less then this effect would never have come into existence, if it was beginning less. It must, therefore, have a ground, a basis - there must have…now there is no question…once again I am repeating − there must have been a cause which is not caused. So as far as reason is concerned, you can be sure that this is the conclusion. If somebody now argues, you can say that your argument may have a ground but not on reason. You can argue from any side because without reason you can argue. Even irrationally also you can argue but if you claim that your argument is rational, is reasonable, is based on reason, then this conclusion is inevitable.

Not only that, but now, we make a further proposition that even in a higher experience, we find stability. Not only from the point of reason we have come to this conclusion but when you go behind the experience of all the movement, in an experience, you arrive at an experience of complete silence, complete stability.

Question: Do we conclude from this that effect is always a movement and cause is stability?

Answer: Not every cause. Only that cause which is not itself an effect.

Question: Temporarily whatever we see, or the basic of what we are seeing as the effect that soul is movement one give rise to it, as they say the illustration of the moving train. In that context do we keep on negating all effects and causes until we come to final stable cause?

Answer: It must be so otherwise it cannot be, quite true.

Question: So in that context effect is always movement.

Answer: Effect is always a movement.

Question: And cause a temporarily stability.

Answer: In a certain sense but ultimately that is a movement because it itself is an effect until you arrive at a cause which itself is not an effect. That is the real stability. Now this is conclusion of the pure reason and this is also the statement of all those who experienced Reality. You can experience Reality at two levels either by sense experience or at the spiritual consciousness level. All those who have experienced the spiritual consciousness, they all have affirmed that there is a complete silence, complete stability.

Question: Silence is complete stability. In complete silence you see the complete stability.

Answer: You can use the word interchangeably. Complete silence is what, silence means absolute stability. It is a permanent silence. So both from the point of view of reason and from the point view of higher consciousness and experience, you conclude that there is a permanence.

I think we shall stop here today because there is a very convenient point to stop because I have to go further than this.

Question: What is this state of complete silence and complete stability? Can it be defined in one word?

Answer: It is Brahman. The Brahman is a complete silent Self. We are already in it, it is imperishable. It is always present. All that moves, moves in It. That not moving, all things are moving in it.

Question: …… (inaudible)

Answer: If there is a weakness, you can be sure that there is a tremendous strength behind which is restrained. If you can release it, it can be strong.

Question: How can you release it?

Answer: If you concentrate on it. By concentration all movement in the world is nothing but magic of concentration. Everything in the world is nothing but the magic of concentration. Concentration is the one simple magic in the world. You concentrate on anything and the result will come out of it. All results are contained in concentration. What you put into your concentration that will be the consequence.

Question: In other words you can say atmabala.

Answer: Yes, correct but atmabala may be potentially present but not be manifested so when you want it to manifest it, you concentrate. So concentration by itself not atmabala but is a process of that bala.

Question: So wherever the points are weak, one should concentrate just on those points and in another way one tries to pray.

Answer: You can concentrate on that point; you can concentrate on connected points; you can concentrate on the Supreme. Any concentration, which concentration you should do about a particular thing will depend upon a particular case but the general answer is – it is concentration.