Lecture 3/5. Netherlands, 2019

Interpretation

What follows is mainly transcript, part interpretation…

There is the intellectual and the emotional. Both are tools for the “I”.

The “I” sits between the emotional and intellectual. There is a gate: either the “I” starts using the intellect and becomes intellectual or using the emotion and so becomes emotional.

Then, “I” has a choice: not to be in connection with the intellect, and intellectual, and not to be in connection with emotion, and be emotional. Just to be, in between, without any connection. When it is in between, according to the the time, the event, the necessity, it can decide which way to flow.

Then there are the sensory and motor organs. Either you go out with the motor organs, or you allow the information to come in through the senses. Both are totally different: one is flowing, the other is like a brick; not able to roll. The ball can roll anywhere; the square piece – the brick – you have to push. You can use it for construction, but all the bricks cannot make a house if it is not bound together. Put together, then bind together, and then it can grow together. It can grow together. That is the growth: together.

The raindrops fall from the sky, drop by drop.  Each drop falls on the ground separately. They move, merge, and then they become a flow, and then a bigger flow. Then we see a river. The river is flowing, but the river doesn’t come from the sky. When you say, there is a river that means a flow.

Under the river is the river bed, and on either side of the river is the ground. It is common ground – the earth is not different, it is the same on either side; underneath the water it is not visible. In summer, you can see the river bed; cross it, and play on it, as it is dry.

Another way to see the same picture: take the cars on your street. The cars are moving. On one side you see the red lights on the other bright white light. One going away, the other coming towards you. Cars on the side, not yet merging.

Now raindrops and rivers, cars and roads, each have their own identity. I, me, mine, whatever comes outside, goes back inside. Natural made drops merge and become one. Man-made merges, but each driver comes outside their car and it becomes “my car”. Ownership is there.

That is the difference between man-made drops like cars on the street and the natural world. Rain runs on the same highway as the cars, but they merge one by one and become one. Though we have the nature, we remain separate. Why?

Why is the oneness difficult? Why is together difficult?

And what can you say about intuition?  How do you distinguish and differentiate the things that come from inside?

Where does intuition come from? From the inside, it is not connected to ego. The provider is not the ego, it is by your own self. You are the teacher and the cheater in the name of intuition. How do you distinguish the internal messages?

The soul and the spirit are different. The soul is more related and connected to the worldly side – the material side.  How do you know? One flower is made of paper, the other of plastic. Or take the piece of paper in the photocopy machine. What is the original and what is the copy? What is intuition, and what is not? How to differentiate the two?

The “doer” has to do, and it must consult – either inside or outside – and wait for the okay from either the outside, or inside. When you don’t want to do, you go in search of a “yes”, or a “no” – you require some support to make your decision. And so here comes “the inner one” who tells you to act  – that is the intellect (in – tell – act). The intellect will tell the “I” to act, but with tuition or without tuition? When it is without tuition, it is pure intellect.

So, does it follow that someone with good intellect and rich emotions has good intuition? Can it become more developed? Become intuitive intelligence? There is simple intelligence, and on a higher level, intuitive intelligence, and artificial intelligence (from the outside).

There is a dialogue between the two: the inner one who is going to tell you to act, perhaps in consultation with tuition (there is a connection; a dialogue between the two). Then there is the guidance from inside to go ahead.

Take the story of Adam and Eve. The voice of God and the snake. Is the voice of the snake intuition? The snake is inside or outside? The voice is from inside, but how do you distinguish? Will you debate with that inner voice, until finally the snake convinces you? Result? A good argument, or if you stayed quiet, the story would go no further. In the name of intuition, in the name of God, people do so many things.

Learning from your own experience.

Learning comes about because you have done something. Why did you do it? Because someone has told you to do it – either from the outside or the inside. So the “doer” has done. Now, the doer has a chance to realise, to learn, after the act. Now, it depends how many times you want to realise the same thing again and again.

Mother nature, with patience and tolerance will teach you in a different way. Teaching directly, or indirectly teaching is cheating. How should you learn? You could not believe. So first, you should believe. Then because you are believing, so you are doing, and then you get the result and experience and yet then you decide not to be. These people are learning from self-experience. They get convinced by their own experience. Nobody can convince them from outside with their logic and arguments.

So, there are two methods for that ego, that “I”, to become convinced. That “I” can become convinced by the logic and reasoning from the inside, or the logic, and reasoning from the outside. Or, from an experience from inside, or observation of the experience from outside then your own analytical approach of that happening inside or outside. But, are you analysing properly? Yet, you come to a conclusion. And depending upon that conclusion you learn what to do, or what not to do.

The one who is going to take care of you is also within you. When you are in the village, the forest, or the city, and you are moving in totally different places. The one who is in you, you can be in contact with – listening carefully. It is a communication, and that one is taking care of you how to be. “To be” is important, because to be means to be in the present, not the future, or past.

And then comes relativity: to be in relation with the village, the forest, the city, whatever situation. How to be? To be is important, but how to be? Who is going to tell you?

In that case, the bhakti is there –  the surrender aspect, the listening. And, who is first? The one who takes care from inside of you, or the ego? The one who is going to take care from within is always inside and within you. It is up to you to feel alone or together.

The one who is going to take care of you is always with you and within you: it is up to you to feel alone or together. And when after that you say “Oh, I am alone”, what can that inner one do? Say “oh, yes, I am alone, without you”? Otherwise, when you reach the border, then you can realise, “No, I am not alone”.

So, you are in that city, that place, and you do not belong to anybody. That is the condition you placed upon yourself. You don’t belong to anybody, and nobody belongs to you: you are totally alone. Then you find that somebody is helping you, something from within. And you are not alone, yet you are alone.

And then life goes on day by day. All you need is to be, and how to be. For this you get the guidance from within, day after day. And smooth growth will be there. For this, you have to believe that “Yes, I am not alone”. When this happens, faith is there. Trust is there.

Take the guidance from inside – from the one who is always going to take care of you. What does the other one – you – have to do? The action.