In the stream of human existence, many lifetimes occur and in those different lifetimes different aspects of your being are developed. When you go from body to body it is like shedding the clothes of one day and bringing on the new clothing of another. So, you go through lifetimes upon lifetimes discovering new aspects of being. Learning. Learning to know the real from the unreal. Learning to know true happiness from pain. Learning to discriminate between what is vidya, what is truth, and what is illusion.
In each life, certain aspects of your being are developed and sometimes those lessons can entail pain and suffering. There may be lifetimes in which there is a great deal of pain and suffering because what you are, the samskara—the latent mental tendency you are working with—requires such teaching to avoid excessive attachments. And there are other lives where perhaps there will be more joy, more success, more happiness, and those lives are balanced between the two. But it matters little whether the lessons you learned are from pain or from pleasure because, as the yogis say, both pleasure and pain in the field of illusion are part of the cause of suffering.
That true healing comes when you are in the deep stratum of being, where your awareness is drawn to the unitary whole and there is detachment, vairagya, detachment from pain and suffering. Not detachment based on withdrawal or stinginess or inability to love, but detachment based in discrimination - vairagya, based in viveka, in discrimination. Discriminating the real from the unreal, learning to see the ups and downs of life, the things you grasp for and want, and the things which you would like to avoid, as really the rising and falling of waves on the sea. It's a natural process, the waves rise and they fall, they rise and they fall. This is the natural rhythm of life. And, when you identify your awareness, your intelligent beingness with the deeper stratum of existence, then the rise and fall of the wave bothers you less because you live in the calm waters, the deep waters of your mind and your being.
When you live on the surface of the mind in the senses and in the ego, then living on the surface strictly identified with the body and the body/mind, you are always grasping to survive, to get what you need and fearing very much that something will go wrong, and in the end it does because bodies die. So, this condition is the condition of suffering where the kleshas, where the basic bondages disturb the mind because the mind is identified with the ego, with the body/mind, rather than with the atman, with truth.
So, ignorance, avidya governs the mind and the body. Awareness and consciousness is caught in avidya, but when you remember eternal being then you awaken vidya, you awaken truth and in that truth, that immortal truth, you live in the deep waters, and then the ego self and the resulting need and fear bother you less. Eventually they become like the rise and fall in life. Yes, things go wrong today. Tomorrow they'll go right. Then the next day they may go wrong again. It's like that. It's the rise and fall, a natural process.
But if you realize that your Self is larger than your body and mind and your experience of living in the world, then it becomes less important that you succeed in securing everything that you want in your life. And then, other values begin to form, values that develop the ego to a self-actualizing existence in which you care for the welfare for others. Their lives are important as yours are. You notice others. You live with love in your heart. You give of yourself and that is your joy. Not acquiring for yourself but giving of yourself. And as you turn around, and as lifetime upon lifetime you learn the lessons of your existence, you begin to turn around the self-centered, self-absorbed ego into selflessness, into love, into care for the welfare of all beings, and your identity gets larger and your love grows in magnitude.
When this happens you begin to be more closely aligned with the Supreme entity, with Parama Purusha, with that infinite consciousness. For that infinite consciousness differs from human consciousness, human awareness, in that that One knows all, is omnidirectional, existing in all directions but singular in purpose, where the human mind is limited and can only do a few things at a time, hold a few ideas or thoughts or awareness of things in one moment, but has many desires going in many directions. The mind of the cosmic entity is singular in purpose. That cosmic nucleus, Purusottama, only wants to bring all living beings back to their source, back to the quietude of infinite being.
And so, that one is singular in purpose but omnidirectional in capacity. And as mind grows in magnitude, it begins to mimic the cosmic mind, melt into the cosmic mind, and you feel that all beings are in you and that you are in all beings. You realize there is no separation, there is no reality to ego, for your existence in the body and mind is simply part of a vast wholeness existing within the cosmic mind. And when this comes, ego starts to drop away and there is awareness in body and mind, but also in the larger sense of self with identity with singular purpose to bring love into the world and to bring all beings closer to their eternal source.
So, lifetime upon lifetime you come into body after body seeking to learn the lessons of this physical existence so that you can transform and transmute ignorance and the resulting suffering into truth and the resulting freedom. This is the true challenge of human life. The true destiny of all beings. So do not waste this precious human birth but use it to maximize this knowledge in you, and to grow in love divine. Alright? Namaskar.