TRUTH – THAT WHICH NEVER CHANGES
[00:56] Truth is That Which Never Changes
Truth is that which never changes. If a thing changes then that thing has ceased to be true.
Truth in Sanskrit is represented by the sound sat, S-A-T, sat, ‘The Absolute’. The Absolute, capital T, capital A. There is a field of life that is the baseline of everything, out of which everything comes, which itself never changes.
The never-changing is that that permeates the ever-changing. It is the never-changing that gives the word ‘ever’, absolute status in the ever-changing. And so, the ever-changing world we refer to as ‘Relativity’. Everything changes, everything changes. Absolutely everything in the Relative world changes. Change is inexorable, uncompromising, inevitable.
Change may happen in different ways. Change may move from a status quo toward the direction of the unmanifesting of whatever the form or phenomenon is that we’re examining. Change therefore can be that which moves towards disintegration of a steady state, or change can move in the direction of progressive, ever-increasing sophistication, evolution, progressive change.
[02:36] Non-Change is Not Possible in the Relative World
But non-change is non-possibility. There is nothing that doesn’t change, no thing, nothing, no thing that doesn’t change. All things, all forms, all phenomena change. This is the truth of Relativity.
Truth, when we’re talking about Relativity, is that which constantly changes. Truth, when we’re talking about The Absolute, is that underlying field which not only is underlying and transcendent, but also is manifesting itself into the field of change. The Absolute, when we’re speaking of the word truth, is that which never changes. So that which never changes cannot evolve. That which never changes is a steady state. It is the field of infinite potentiality. It is the field that is the source of all change though itself, not changing.
This state we can refer to as ‘Being’ when we make it relevant to human consciousness. With reference to human consciousness, we have the ever-changing mind, the mind whose ideas about things constantly is changing, including the mind’s ideas about, “Who am I? What do I think about a thing?” ‘That thing’ itself being an ever-changing thing and ‘I’ am the ever-changing inner self, the self that was once upon a time more naive than I am today.
The self that was once upon a time the consciousness of a baby, the consciousness of a toddler, the consciousness of a youth, the consciousness of the teenager, the consciousness of someone in their 20s, and so on and so on.
And so, ‘I’ have changed and all things that I look at have changed. My opinion about what the world, what the reality of the world is, has changed. It will not be a new change if the present also changes. So the present also is going to change. Once upon a time maybe I wanted toys and that was my grand desire. “If only I had a toy, a particular toy, I’d be very happy.” We got that toy and then our satisfaction level with that changed. And then maybe we were fascinated by the potential of relationships, and as we have those experiences, then the idea of that bringing permanent fulfillment also changes. Then we’re excited about the possibility of maybe property or wealth, this also must change.
[05:28] Who is the ‘I’?
So it’s never a new change when the present changes. Change constantly is the reality of the Relative world. As long as our mind itself is one of these items of Relativity, our mind, meaning my sense of who I am, “Who is the ‘I’? The I as I was when I was a baby; afraid if mommy left the room, afraid if mommy changed her hairstyle, afraid if a new baby appeared on the scene, afraid if a nanny appeared, or an auntie, afraid of this and that, and so on. The ‘I’. And happy if I had the right food in front of me. Happy if I had the right toy. Happy if things didn’t step outside the realm of my expectations.”
What’s the difference between that and the next stage? Child life, toddler life. The next stage, childhood. Childhood. The next stage, teenage life. Who is the I? If the I is constantly changing then the I is non-truth. The I is non-truth. I am not true to myself if I’m constantly changing. If I’ve been constantly changing then there’s been no point at which I, the reckoner about things, the one who’s doing the reckoning, if that’s constantly been going through change it must also be going through change now.
The I falls on a conclusive statement about the world. Here’s my conclusive statement about the world. We might make a political statement. We might make an economic statement. We might make a reckoning about the nature of a particular other human being. “Oh, that person. What a jerk. That’s a jerk. Someone who is worthless.”
[07:39] Evolution is a Truth
Perhaps we have forgotten our own evolutionary status. Perhaps we’ve forgotten how we, once upon a time, were less evolved than we appear to be now. Evolution is a truth. Evolution is the truth of the totality of the direction of change in the Relative world. In the Relative world we can find something like an Absolute in the reality of evolution. Evolution sometimes can be hard to see.
Evolution happens through a natural cycling of three elements. The creation or innovation or inventiveness of something new, and then the maintenance of that and those elements that continue to support progressive change. And then the destruction of, the disintegration of, that which is no longer relevant. The cycling of creation operator function followed by maintenance of that which came out of that creation operator function, those elements of it that continue to support for as long as they do, continue to support the process of evolution, progressive change. And then the eventual demise of the relevance of a form or a phenomenon, a style of relating or whatever it may be, when its usefulness in the process of evolution has expired, it’s come to its natural end, its conclusion, then it disintegrates.
And so, we see evolution as a truth within Relativity. We could easily say, and be very smug and say, within the relative ever-changing world there’s nothing then that is true. However, we can find that one thread of The Absolute permeating Relativity. Everything is evolving. Everything is evolving means moving from less sophisticated to more sophisticated. Moving from less elegant to more elegant. This is the overall direction.
Sometimes it’s a dance, one step forward, two steps back, then two or three steps forward and one step back, and so on and so forth. But the overall progression of life is a progression from less sophisticated to more sophisticated. We have only to look at the biological evolution that’s happened on this one little blue dot hovering around the yellow sun somewhere in a small galaxy, and in a spiral arm of a small galaxy that is amongst tens of billions of galaxies that we’ve identified, we call this little blue dot, the earth on which we live, we think it’s everything that there is but that view also will change as the ‘knower’ also begins to go through change.
[10:52] Catastrophe is Relative
The evolution of the biological forms, I’m sure that from some perspective the mass extinctions of dinosaurs appeared to be a catastrophe and the end of everything if you were a dinosaur. But if you weren’t a dinosaur, if you were one of the little furry creatures who were running around who had just only relatively recently emerged from the sea and who are destined to go from being on four legs to two legs, and who were destined to have their eyes move from the top of the head to the bottom of the head as we have it now, I’m talking about the hairless apes that evolved into being us, the humans who are sitting around contemplating these matters, feeling so proud of ourselves and our sophistication compared with our ancient forebears, by ancient I mean very ancient, those who didn’t know yet how to walk on two legs. If one was a dinosaur looking at, oh, this is the end of ‘the self’, but from the point of view of evolution, what is it that is life?
Life is inclusive, it’s not just the dinosaurs, the mass extinction of dinosaurs, amongst other things and there are many, many other things that succeeded that mass extinction, did give rise at least to the human who could learn how to take this squeaky vocal chords that knew how to make grunting sounds and whatnot, and then convert that into communication techniques called voice language. And then learn how to take extremely subtle thoughts and put them into certain sounds that, traveling through space, would strike the eardrum of another human, and trigger in that other human a sense of a shared experience so that even a subtle concept can be shared. This is compared with our little furry forebears who are running around during the time of the dinosaurs, comparatively we can see increasing sophistication.
[13:10] Expanding Our Repertoire
Sophistication in this regard is going to mean the growth of capability and repertoire. Repertoire means, “What is it that that consciousness is capable of bringing into action?” When we, the hairless apes that are currently populating the earth by about 7.3 billion, can figure out how to dig things out of the ground, melt down certain things and put elements together, and shoot that out of the atmosphere from a spinning planet that is whirling through space and orbiting around the sun, and make it through some trajectory that’s extremely complex, land on another planet, let’s say Mars, and land within a hundred meters of exactly where we calculated it would land… by sitting in our mind and doing the numbers and the trajectories from one spinning ball flying through space, landing on another spinning ball and making it land there, and take soil samples, and then to send pictures through radio waves back to the other hairless apes who all sit and look at that, and marvel over it, and decide whether or not we should go there and create a colony of hairless apes.
Compared with our previous levels of repertoire we now have a very, very broad repertoire but how broad could our repertoire become? We’re only in the very beginning days of seeing what the totality of the human repertoire can be. These days we have instantaneous communication with, from ape to ape and we can pride ourselves, but a lot of the content inside that relatively highly sophisticated process is a little psychotic and rather mundane. “I walked my dog. Here’s my dog. I had this for breakfast. Would people please give me some likes. I want people to give me recognition. This was my breakfast, this was my coffee. This was my dog walking. This is what I think about so and so. This is what I think about that.”
[15:32] Knowledge is Always for Action
Even in that field of the very mundane, being transported all over the world by highly sophisticated technology, although the context does show us a degree of growth of evolution in the direction of elegance, the content still needs a lot of work. And so, the average level of consciousness as displayed by the average repertoire that can be experienced by most people, what is the repertoire of the capacity to express this knowledge? So knowledge, meaning the accrual of information and the organizing of that information into useful packets that can then be put into action to aid the process of ever-growing expression of evolution, ever-growing expression in the direction of elegance, all of that knowledge is for action.
Knowledge always is for action. So we have some knowledge but what are we doing about it? When we have knowledge, we know the value of the knowledge by virtue of, to what extent does it make itself relevant to causing things, stimulating things to evolve? Evolve. Change. So we see through all of the morass of change, the creation, the maintenance, the destruction of forms of phenomena, we do see a thread of the underlying field of non-change, The Absolute. And that thread, that thing that doesn’t change within the Relative world is that force of evolution.
[17:24] Are We Alone?
After all, the great fascination that we have for exobiology, “What is it that might be alive outside our little blue dot? Are we the only tiny little ball in the universe that happens to have on it things that can commune with each other? Are we the only thing? Are we going to find on another planet at the very least, and our great hope is maybe there’ll be bacteria there, and hopefully bacteria that doesn’t hurt us. Maybe there’ll be unicellular organisms. Maybe there’ll be a civilization that died. Maybe there’ll be other things that might be a little like us and we could relate to them. Maybe we’ll get verification and validation of the idea that we live in a universe that is bio-friendly.”
Evidently, our universe is bio-friendly. It looks as though our universe, if we can attribute to it intentionality, intends to create conditions where biological forms and functions can develop thinking capacity, that we can sit as we’re doing right now and consciously consider our role in this universe. “What is our role in the universe?” We don’t like being alone even though there are 7.3 billion of us currently and rapidly expanding at a rate of a phenomenal number of millions per year, We still feel kind of alone.
“Am I alone?” I once asked my master that. He said, “Just put one more L in there “and an O and an E on the end, “not alone, all one.” So, we’re all one. It’s a better question to ask. Are we all one? And the answer to that ultimately has to be yes.
The biosphere. “What is the size of the biosphere? Is it earth only? Ooh, if it’s earth only what a dreadful thought. Let’s spend billions and billions and billions of dollars on seeing if there’s any other, if the biosphere is anywhere else in our universe. And if so, what do we do about it? Do we send messages out into space and invite other potentially-sophisticated beings, beings more sophisticated than us, to come here and visit?”
Is that what we really want? Are we afraid of that possibility or are we afraid of it but we kind of slightly do want it? Or are we going to feel a little triumphant because all we find out there is things that are less sophisticated than us? The usual attitude of the colonial mind of the human, all colonized, “We must be the most sophisticated thing in the universe. We must be. Let’s go out and prove that by finding… Oh, isn’t it cute? There’s bacteria somewhere on the planet. Or how cute the little jellyfish. Or how cute there are little bug-like things. We were that once and we became this. We have iPhones. Do they have anything like that?”
[20:47] Between the Changing and Never Changing
So, what is truth? Truth is that which doesn’t change. We have to come back to our initial thesis here. Truth is that which doesn’t change. So we can find truth in the world of constant change by looking at the truth of evolution, ever-growing sophistication, increasing repertoire of behaviors and functions. We can find truth in The Absolute but The Absolute is the ‘no thing’ place. It is the unmanifest.
The unmanifest is that which is in pre-manifestation. It’s on its way to becoming manifest but currently it’s unmanifest. It appears to be perpetually prepared to manifest. The unmanifest is not doing nothing, it appears to be constantly warming up to become manifest. And at the interface between the unmanifest and the manifest, that is to say when The Absolute ceases to simply be ‘Being’ and starts ‘becoming’, this is the most fascinating area of life. That place that lies between that which is always changing and that which is never changing.
When the never changing is making its way into the ever changing then we have like a coast, a beachhead. We have a fundamental boundary line. We have a very, very interesting place. That place in human consciousness is able to be experienced. It’s experienceable. We can take our awareness from this field of ever change and allow it to experience ‘The Transcendent’, that which lies beyond change.
[22:53] Vedic Meditation as a Path to Being
When we practice Vedic Meditation this is precisely what we do. We pick up a little sound, the mantra with which we practice this technique. There are different mantras that work best for different people. And if you want to know more about that then you need to revisit the whole process of learning Vedic Meditation, something you can do in another format. But I’m going to make the assumption now that you know as listeners that we use a technique that involves taking a sound, a pulsation of sound that is resonant with the thinker of it.
The thinker of that sound has to be resonant with the mantra. Man means mind in Sanskrit, tra means vehicle, the mind vehicle, that is going to draw the individual relative mind into the experience of The Absolute, the field of pure Being. In here we’re going to spell Being with a capital B, just to give it status of the field of non-change. As our individual awareness and attention follow that pulsation of sound the sound pulses and becomes subtler, finer, fainter, quieter, and as it does so, it also becomes intrinsically more charming as an experience. The phenomenology of experiencing the mantra ’causes the experience to become more and more fascinating.
[24:28] The Splitting of Truths
This draws the mind away from the splitting of truths. What is the splitting of truths? “Well, I think this about that person, I think that about that person. I think this about that situation. I think this about that situation. Oh, maybe I’m changing my mind about that person. Maybe I’m changing my mind about this person. Maybe I’m changing my mind about that situation. I’m changing my mind about this situation. The situation itself is changing, the people are changing, I am changing.” All of that splitting of truth. What is it that’s true? Something that’s true for a split second is not really true. Something that appears to be true for a tiny period of time is not actual truth.
Truth is that it doesn’t change, let’s come back to that. A thing that changes has stepped beyond the realm of truth. And so then as the mind is following the mantra, we’re starting to move away from the bifurcated concepts of truth and moving into that which is moving in the direction of less change, less change, less change. As change begins to become less and less of a reality of our experience, another quality begins to grow, bliss. Supreme inner contentedness.
Maybe there were a thousand truths, each one of which lasted as a truth for a few seconds or few minutes, or few weeks, or few years, but only a few. Now we move to that which is becoming more and more true, more and more true, what’s happening? The observer, the knower, is starting to recede back into its Absolute status. And then there’s only one thing that is true. “I am one, not many. I’m one.”
When that experience occurs during meditation, it’s not language, words like I just spoke them, “I am one,” it is an implicit statement of pure knowingness. It’s implicit. That statement is implicit in the pure knowingness of Transcendence, and that state itself is supreme contentedness. But what we find is that that state itself wants to come and accompany the process of movement from unmanifest back into manifest again. It wants to split into the many, “I am one, can I retain my sense of oneness while I become many? Let me see.” And as we continue to practice the meditation technique, we recommend about 20 minutes in the morning and about 20 minutes in the evening, one continues to awaken that inner reality which is oneness that wants to persist while in the field of Relativity. Not to lose its integrity as truth while in the field of Relativity.
Somebody who has practiced Vedic Meditation for years can develop the capacity to experience both truths simultaneously. “I am the one indivisible whole, non-changing consciousness field of being. And I am living a human experience with a body that’s constantly changing. The truth of ever-changing is one of my truths and a baseline truth is my truth of non-change. I’m never-changing and I’m ever-changing both at the same time.” They do not contradict each other. Ever change is the ever part of it, is the ever-evolving, ever-growing sophistication of Relativity. And the non-change is my Absolute reality, that which is the witness of all the change.
[28:42] Sat-chit-ananda – Absolute, Consciousness, Bliss
When this state of consciousness perpetuates itself and lasts outside the phenomenon of the meditation sitting, when that state no longer is conditional on it being there only when meditating, when I can experience myself as the witness of all things, the one indivisible whole conscious field that never changes but is the source of all change, and also I can experience myself as being that ever-evolving changing reality both at the same time, I am both the silent witness and that which is being witnessed, I am all of these.”
We refer to that state in Sanskrit as sat-chit-ananda. Sat absolute, chit consciousness, ananda bliss. This is the answer to all questions. What is it that’s true? What is it that’s true? This is the word on the lips of millions and millions and millions of people. What is it that’s actually true?
[28:58] Change is Exhausting
I love The New York Times. I think it’s one the best journalistic phenomena in the world. This is not a plug for that, it may change. And I don’t think it’s always been so but currently it seems to be so. A vast variety of reports and opinions, concepts, and the desire to display to whoever would like to witness it what the ever-changing world is going through. But there is something that we who are the consumers of the news have to be aware of. Someone zeroes in on an atrocity somewhere, let’s say in Angola, just to pick a country where atrocities have happened. “Oh, atrocities in Angola, atrocities in this place. Zaire, Congo or Germany or some place in the United States, or Mexico, or wherever it may be. This is happening, that’s happening. Corruption or whatever.”
Actually that is simply the truth as it appears to be coming from one particular little spot somewhere that a reporter happened to be. Are we reporting and are we aware of every atrocity that’s occurring on earth in every single minute of every single day? Thank God, no. Because in fact, the so-called news is only news about where some particular reporter happened to be and from that particular point of view of that reporter.
One of the truths that we can examine is that it is true that all reports are reports upon the state of consciousness of the reporter. What is it that’s true? Truth is the truth about the state of consciousness of whomever is reporting. Someone says to you, “I love you”, somebody else five minutes later might say, “I hate you”. What are they reporting on? They’re reporting on an experience that they’re having. Are they reporting on you? Well, you know what you are, you know who you are.
Sometimes we like to hear people, we might be amazed, “Oh gosh, somebody loves me. I didn’t think I was behaving well enough to be loved. But they’re having a love experience when they look at me. Cool. Maybe that will lead me to love myself a little bit. That’s nice that somebody would say that ’cause I was really open to the idea of loving myself and if somebody who I admire says they love me, then maybe I can allow myself to be lovable to me. Great.” And then five minutes later somebody else who had a preference that you weren’t able to honor for them says to you, “I hate you.” Then we think about it, “Oh, does that mean that’s what I am? A hateful thing? Maybe I should examine through that lens my own self. I’m hateable. But hang on, I thought I was lovable. I was just getting used to the idea that I am lovable to me thing and now I have to examine the possibility that I’m disgusting.” “What am I? What’s my truth? My truth, my sense of self, my sense of knowingness is going through change every few minutes. Quickly, let me read The New York Times. Change the subject. Let’s engage in more change, change the subject. And oh, this is happening, oh, that’s terrible. Oh, that’s happening, well that’s okay, that’s good. At least 5% of the news seems to be good news about growing sophistication. 95% of the news seems to be news about all the dreadful things that are happening. Oh, the coronavirus. Oh this, oh, hang on a big black hole just swallowed up an entire part of the galaxy. Oh, how about this? What does this have to do with me? How is this relevant to me? In fact, what is me anyway? Now let’s get back to what my friend said about me. Somebody said, ‘I love you’. I really like that person because if somebody else out there says I’m lovable then I have an excuse to see if I can love myself. But there’s this other person who’s saying the thing I don’t like, that I’m disgusting and hateable. Ohh, what is my reality? I have to come down on some reality. Ohh, it must be that the person who doesn’t like me is a jerk. That’s why they don’t like me. They don’t like me because they are no good and I like me and I prefer the feelings that I get when I like me so I’m going to be sure that I hang around with people who, similar to me, like me, and then I’ll like those people.”
Like attracts like, hate attracts hate. And what is my reality? What is the reality of the world? What’s happening anywhere? The fact is we are plunged into the darkness, an ever-changing self, an ever-changing identity. For that ever-changing identity, because we can’t stop someone from behaving and experiencing and reckoning according to their state of consciousness, an ever-changing identity means the truth itself is ever-changing.
What is it that is true, sustainably true? You read something in the much-praised New York Times, praised even by me, New York Times from two years ago, and read something, whatever you read, then read the same subject a year later. Look in the archive and then the same subject two years later. That which was initially reported turns out not to have been true by the standard we have for truth today. Greater truth revealed, greater truth revealed, deeper truth revealed. What does that mean? Previous idea of truth discarded. That which once was true no longer is true. That which once was reported upon as the truth as we know it today, as it seems to be so, now truth isn’t there anymore. And so, I have to change my mind about what’s true. And since I’m constantly changing my mind about my own truth and what’s true about me, “What am I. Who am I? What is my characteristic?” Then ever-changing sense of self, ever-changing world, a world of constant change, self constantly changing, it’s exhausting.
This exhaustion that takes place by not being able to identify what is it that’s true, not only about the world and what’s happening out there, the people who relate to me and what’s happening with them, but not only that, my own reckoning of my own self, what I am and what is my relevance. All of that constantly changing the whole thing’s exhausting.
[37:12] Transcending The Relative Provides Relief
The only one relief from all these exhaustion is to inculcate, to culture the experience of sat-chit-ananda, absolute consciousness of bliss. Let’s transcend all of these relative so-called “truths”. I’m going to put them in quotes because truth is only truth if it doesn’t change. A thing that changes isn’t truth. Let’s transcend all of this and experience the one indivisible whole, non-changing unmanifest source of all this change. And when we experience that, deep in meditation when we go beyond thought, the mind becomes that state. The mind becomes the state of Being and then it goes back to being a relative mind. But then in the next meditation, a few hours later, you reinstate that experience of, “I am the one indivisible whole consciousness field.” And then coming back to Relativity, “Oh, I’m this, I’m that, I’m that, I’m that, I’m that,” as we continue to alternate back and forth between these two.
That which is sustainably true, that which is the silent witness of all things, that which is the source of thought, that which is the source of change, starts to become incorporated into my sense of what I am. “What is it that defines me? How do I define myself? If I was a toddler, I had one attitude, I was a child, I had another attitude, I was a teenager, I had another attitude. I was 20 something, I had another attitude, I was a 30 something, I had another attitude. What is it that defines me? If that’s constantly changed, do I actually even matter since whatever I’m experiencing about the truth of myself is about to change again and it has constantly changed?”
This shows us the great need to stop having our self identity kicked around like a football by whatever the changing phenomenology are of the world around us. Rather than being suggestible and allowing ourselves to become hypnotized into some sense of, “Oh, this is my truth. You know, I was a communist when I was 20 and then by the end of my 20s I got over communism and I decided to become a socialist. And then I got over my socialism and I decided to become a business person. Then I got over my capitalism and I decided to become an entrepreneur of cooperative enterprise. And then I decided to get over that and now I’m this, and now I’m this, and now I’m this, and now I’m this.”
Or perhaps we can reverse that. “I started off being a capitalist and then I went to being a socialist, then I went into being a cooperative enterpriser. Now I’m just a selfish capitalist because all I’m out for is me, because actually I found that nobody else is true and only I am true. And so, let me build a fortress of my own truth and block everyone else out.” I mean, really the point I’m making is, having our sense of identity constantly kicked around like a football by the exigencies of constant change around us and letting that change form our sense of identity, this is a kind of disgraceful suggestibility.
Suggestibility. The crueler word would be gullibility. Allowing ourself and handing over ourself to the ever-changing world as the sole definer of what I am. Waiting for somebody to like me enough. “How many likes did I get on Facebook? How many likes did I get on Instagram?” Defined by my likes and moving away from the dislikes. “Do I have critics? Oh no, how can I get them to give me the thumbs up instead of the thumbs down?” I’m dependent upon the world’s opinion of me in order to form a sense of self. It’s all changing. And so, the grave and desperate call to let’s step out of this field of constant change and experience that which is non-changed, incorporate that into our daily experience, into our daily lives.
[41:41] Accessing the Self Through Vedic Meditation
The very practical aspect of this is through the practice of Vedic Meditation which achieves this in a very systematic way. Giving us access to that which is beyond space and time. Giving us access to that which is beyond the exigencies of change. Giving us access through to that Self, capital S, Self, that is beyond the long dream of all of the relativities. Awakening to that deep inner truth and then importing that deep inner truth into Relativity we begin to see the thread of The Absolute moving through all relative forms and phenomena, all of the ever-changing world starts to, we start to see the one Absolute truth permeating in all, its own evolution. Somebody may behave badly today but they’re on their way to becoming an enlightened person. They may not be yet at their supreme level of sophistication and elegance but they’re on their way.
And then when we have this realization that everything that is changing is changing in the direction of movement into the most highly evolved, then we don’t fall into these false conclusions about, “Oh so and so as a this, and so and so is a that. Oh, somebody voted for somebody and because they voted for that person, I can’t associate with them or have anything to do with them. They fall into that category of a despicable human being.” Or somebody has a political view that is the same political view as me, then they are one of me, one of us. The us and them mentality, the sense of ‘other’.
[43:39] There is No ‘Other’
‘Other’ is a complete illusion. There is no other, there is only Self. And Self in varying degrees of evolution. Those elements of Self that are less evolved, those elements of Self that relative to those less-evolved states is more evolved. But even more evolved is less evolved compared with an even more evolved state. And so then when we begin to realize all of these, what dawns in us is compassion.
Compassion for all elements of Self. All of those things that we once thought were non-Self actually are Self. It’s just like me, evolving continuously, constant growth, and the compassion dawns. And when compassion dawns, it means Self is recognizing Self.
Self is re-cognizing Self. Self is beginning to become a perpetual reality. It’s everywhere. “I am that. Thou art that. All of this is nothing but that.”
Jai Guru Deva