Chapter 13: Knowledge is Existence
The principle that consciousness is existence, chit is sat, also implies that the knowledge that you have gained has to become part of your life, part of your daily existence. Your existence is to be your consciousness; your learning, your knowledge, is your existence. You live in the same way as you know, and your knowledge has a meaning only insofar as it exists. A knowledge that does not exist cannot be regarded as knowledge. A non-existent knowledge is no knowledge. So if the learning, knowledge and wisdom that you have gained through study and the like is to become valid, it has to exist. How will it exist if it is merely in the books, in the libraries, in the tomes and the theses?
Knowledge can exist only if it is a part of your existence, because somebody else's knowledge cannot protect you. It is your knowledge that is of utility to you. If somebody is wise, in what way are you benefited by that? So your wisdom must exist, which means to say that it has to be your existence. The daily life of a person is a manifestation of the kind of existence which is embodied in that personality, and the value of that existence of the individual depends upon the extent of knowledge that is connected with it. The wider the insight, the greater the knowledge, the more secure is the existence.
“Knowledge is all things” is what we hear from ancient masters. It is power, it is righteousness, it is happiness, all because it is existence. Knowledge cannot be power, cannot be righteousness or virtue, cannot bring you joy unless it exists, and the way in which it should exist, as far as you are concerned, is what is important. Knowledge exists for you only if it is identical with your existence; otherwise, the knowledge does not exist for you. Academic, professorial learning need not necessarily be existing for that person. It is a kind of overcoat which one puts on, a dress that you wear for the purpose of a given situation, but you are not the coat; you are not the dress. You know very well you are quite different from what you put on and that the professor's knowledge has no connection with his manner of living.
So, spiritual learning, spiritual insight—the knowledge that you are supposed to gain—is expected to help you in your daily life. Knowledge, here, does not mean mugging up or memorising some texts, learning things by rote. It is an embodied form of yourself. Your personality enhances itself when knowledge increases in you. Your personality is charged with a new kind of vitality; it becomes energised, strengthened, broadened in its vision. One feels more secure. Less and less are the desires, because of the greater satisfaction that one feels in the expanded form of one's own existence due to the entry of real knowledge into one's existence.
A stone exists, a plant or a tree exists, an animal or a creature exists, and a human being also exists. Don't you feel there is a difference in the dimension of the existence of these different species? Would you like to exist like a stone? Perhaps stones exist for a longer period than human beings. A human being cannot live as long as a rock, for instance. But would you like to be a rock because it would enable you to exist for longer than as a man or a woman? Would you like to be a crawling creature, an elephant, a plant or a tree? Even trees are capable of surviving for hundreds of years. Do you like to consider a tree as superior to man because of the longer life that it enjoys? No, you consider man as superior to a tree or to a beast of the jungle, or to a stone. The reason is the transparency of consciousness in the human personality, the widened vision which a person, as a human being, is capable of. Man is more powerful than even an elephant; you know it very well. Man can control even an elephant, a tiger or a lion, though from the point of view of physical survival and physical strength, man is inferior to an elephant or a lion. It is said that knowledge is power, and here is an illustration of the way in which man considers himself to be more secure than the other species in creation. Animals are not as secure as human beings. Man guards himself in many ways; animals cannot do that. All this is to illustrate the fact that knowledge is security, power, satisfaction and true existence.
How will you blend knowledge with your existence? Every day you pass through the hours of the day and night; you have got the routine of your work. How does this knowledge benefit you in any way whatsoever? Are you in any way better, qualitatively, in your existence than you were yesterday—or are you only a quantity and there is no quality? The advantage of education is that every day you feel a greater clarity of your thoughts and a broadened form of your vision of life, a greater satisfaction within your own self, a lesser need for contact with things and persons, and a conviction within that you are approximating to the reality of life in a greater measure than you could have done some years earlier.
Education is, actually, a gaining of insight into the nature of the truths of existence, the realities of life. If the realities of life stare at you even after you are educated, and you are not acquainted with the art of living in this world—you find yourself a stranger in this wide world of nature and society even after you are a degree-holder or a learned person in some way—that education cannot be regarded as real education, because it has not entered into your blood. It is not part of your personality. It is not you; it is a commodity that you are carrying, like luggage on the head. It is a property, and a property is not identical with the owner of the property. The property can leave you any day because it is something owned as an external item, not actually being a part of your own existence. If the knowledge that you have gained is only luggage that you are carrying, like bedding, and you can throw it away at any time you like—it is not you, but it is yours—then consciousness is not existence in this case. Existence does not possess consciousness. Consciousness is not a quality of existence; it is not a property. And, also, existence does not own consciousness as an external appendage. Existence is consciousness. Sat is chit. Satya-jnanam-anantam brahma (Tait. 2.1.1), the Taittiriya Upanishad has told us: “Truth—Knowledge—Infinity is Brahman, the Absolute.” That is to say, Reality, Existence, Consciousness, Infinity mean one and the same thing.
Seekers of Truth—students of yoga—have to understand this point. If your efforts in life have not made you a little happier than you were yesterday, your efforts in any direction whatsoever are a waste. You may be a student, you may be a business person, you may be an industrialist, you may be an official; all that goes well, of course, but what is the outcome of these efforts? Are you sweating for nothing? All your endeavours in life—in business, at work, in studies —all these efforts are intended to make you qualitatively better. The quality is the point to be underlined. Is the quality of your life today superior to the quality you enjoyed earlier? For this purpose, a special kind of discipline has to be undergone in one's life. In Sanskrit this is called sadhana.
Sadhana is a practice; it is a discipline; it is a manner of streamlining one's life—conducting oneself in daily life in a specifically ordered and scientific way. Doing anything that one thinks, going anywhere one likes—that is not a disciplined life. Even if it is necessary for you to do varieties of things in a particular day, those varieties have to be beautifully blended into the pattern of a unity, which is the day for you. The whole day is a unity of purpose. In every act of ours, every day, we are expected to take a further step of advance towards the realisation of Truth, an advance in the direction of Reality, which means to say an effort in the direction of imbibing in one's own personal life those characteristics which are to be found in Reality Itself. I am not going to tell you again what Reality means because throughout our studies of the Upanishads we have been discussing only this—what the Ultimate Reality is.
To the extent the quality or the characteristic of the Ultimate Reality has become part and parcel of your own personal life, to that extent you are really educated in the wisdom of life. Otherwise, your life will be drudgery, a meaningless meandering in the desert of life, and you will leave this world in the way you came to this world. Our life, whatever be its span, is expected to be transformed into a school of education. Everyone is a student in this world; no one can be a master entirely. Everyone is a student in the sense that life cannot be fully understood even if one lives in this world, physically, for a hundred years. Life is a great mystery, and its mystery cannot be unravelled so easily. It remains a mystery because of the externality which is imposed upon it. Anything that is outside you is always a mystery for you; unknown things are difficult to understand. The world is unknown; it stands outside you as incapable of accommodation with you; you cannot accommodate yourself to the world. You are not able to fully accommodate yourself even to a neighbour, a person next door, a person sitting on your right or on your left, so near. If even to that person you cannot fully accommodate yourself, what to speak of the world as a whole? But, the more you are in a position to adjust and adapt your personality to the conditions of life, the more can you be said to be fit for living in this world. Some people say there is a principle of the survival of the fittest. Only the fittest survive in this world. Unfit persons are thrown into a limbo; nature discards them. Actually, who is the fittest? You become fit only insofar as you are in harmony with the law of nature, in all its manifestations; and each one of you is a witness to the success that you have achieved in this art.
You are all educated, and you know something of what life is. But what is it that you know about life? Do you curse it as something impossible to understand and accommodate; or do you think it is a heaven in which you are living; or is it something totally impossible for you and you cannot say what it is all about? Your studies in schools and colleges and academies are expected to be the process of burnishing your personality, transforming the iron that you are into the gold that you ought to be by widening the compass of your existence. “What does it mean?”—you may ask me. The widening of the area of your location is also involved in the expansion of your consciousness. In a relativistic way, we may say—not, of course, absolutely—the existential jurisdiction of a person appears to be expanded to the extent of the authority that one has over that corresponding area. An authorised person is one who has knowledge of the area over which he has that authority. An official who rules a particular area of administration has, relatively at least, expanded the location of his individuality. That is the meaning of the power and the authority that one exercises. It is relative in the sense that the person has not really expanded into the area of that jurisdiction because when an official retires, he becomes a little puny nothing in spite of his having wielded great authority or power earlier, during his periods of administration. But here, in our case, where Reality is to be a part of our existence, it is not like an official holding authority but an actual power which we can wield automatically as the spontaneous consequence of our identity with existence and consciousness.
You know a lot, but your existence should also be equal to that lot which you know. If you are very wide in your learning, your personality also has become wide to that extent. You are able to comprehend the existence not only of the area covered by your knowledge, but even the existence of things outside you, to the extent that knowledge is capable of communicating itself with them. If you know something, you have some authority over that thing. But if the thing remains totally outside you and defies your approach to it, your knowledge of it is perfunctory, purely of the name and form complex of that object; the essence of the thing is not understood. Spiritually speaking, from the point of view of yoga practice at least, the knowledge of a thing is actually the entry of your consciousness into that thing.
For instance, now you know that you are existing. Your knowledge that you are existing is not an artificial knowledge foisted upon you, because your knowledge that you are existing is identical with your existence. Therefore, you have complete control over your own personality; you can lift your hand, you can move your legs, you can operate any part of your body. But you cannot operate anything outside you, because your consciousness has remained locked up within your physical personality; it has not entered into the being of other persons or things. Yoga is union with reality; this is what you have heard. But what kind of reality is it with which you are supposed to be identical? It is the reality of that which you know, as I mentioned.
What is it that you know? Here is the whole point about your education. You tell me what it is that you know, what it is that you have learnt in your studies. “I know many things.” Okay, let that be so; you may know all things. But, to what extent is the existence of those things which you know a part and parcel of your existence? Are you friendly? Are you accommodating? Are you one with them? Or are you, in your own meditative consciousness at least, able to feel that you are a larger individual, cosmically oriented, and not Mr. so-and-so or some particular individual? This is a very subtle point which you may not easily be able to understand, because the understanding of such a principle is a part and parcel of actual practice. What I am telling you is not a theory; it is a principle of actual practice, and whoever has not attempted this practice will not be able to make out the meaning of what I am saying. All life is actual practice. Life is not a theory. You are not just wool-gathering and wasting your time in theoretically computing things. Life is a valuable procedure of daily contact with Truth, and this contact is achieved gradually, stage by stage.
Reality by itself has no degrees. It is a composite, compact, indivisible perfection, but it appears to be manifest to some degree from our point of view, on account of the layers of personality in which our consciousness is shrouded. We are physical, we are vital, we are mental, we are sensory, we are intellectual, and we also aspire for the Spirit. We are social, we are political and we are many other things, as we know, in our daily life. These layers of personality determine, to a large extent, the manner of our contact with Reality. From the standpoint of our own life, we have to achieve this perfection of contact with Reality.
The gradations of the practice of yoga, for instance, in Patanjali's System—yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, samadhi as mentioned—or the stages of knowledge which have been adumbrated in scriptures like the Upanishads and the Yoga Vasishtha, or the psychic centres through which the consciousness is to rise gradually from the lower to the higher, or the cosmic contemplations of the different realms of being—bhu-loka, bhuvar-loka and other realms as are mentioned in the scriptures—all these suggest the involvement of our consciousness in certain degrees. We have to move gradually from the lowest of the degrees, the most palpable, tangible and visible involvement, to the higher ones.
In the yoga practice, in the life that is spiritual, abrupt action is not permitted. Nature does not move by leaps and bounds. Nature always moves through a process of evolution —as, for instance, you have evolved from babyhood to an adult condition. You did not jump from the babyhood to this adult stage in one day. So smooth and so harmonious and spontaneous was the growth of your personality from childhood that you never noticed that you were growing; otherwise, if there were jerks every minute when you were growing, you would have found life very hard. Without jerks, without jumps, without leaps, without skipping stages, the life of spirituality has to be attempted; yoga has to be practised.
When you actually come to the practice, you will find that you will not even be able to start or to take the first step without proper guidance. Like a jackal which knows many tricks but may not be able to use even a single trick when danger comes upon it, you will find yourself at a loss in choosing the vital way or the proper method of starting yoga, or your spiritual life, because you know so much. Sometimes too much knowledge is a dangerous thing. It is said that a little knowledge is a dangerous thing, but sometimes too much knowledge may confuse your mind. All the libraries are in your head, but how will you start; from which side are you to take the initial step?
The involvements of your personality in life are the indicators of where you have to start. What are you involved in? What are your difficulties? What is it that you like and what is it that you do not like? There are people who are involved in something or the other in life. You are involved, of course, in human society because you are citizens of a nation, of a country, of a locality, of a village, of a state, of a community, of something. No human being, none of you, is totally isolated from human society; you are connected to other people. Your connection to other people, in some way, is your social involvement. Your belonging to a particular country may be your political involvement. You cannot say there is no involvement. You require protection from society and political administration, so that is also involvement. Now, how will you handle these things? How will you free your consciousness from involvement of this kind? What is your relationship to the external society?
You are involved not merely in human society; you are also involved in nature. The five elements—earth, water, fire, air and ether—constitute your physical body. Do you know that they are outside you? Yes, they are outside you; you are seeing them. You see the earth outside you; water is there, fire is there, air is there, the sky is there. All these five elements appear to be totally outside, but you forget that your very body is made up of these five elements. The building bricks of your personality are the very things of which the world outside is made. So, do you know you are involved in the five elements? Your involvement is not merely in your neighbour, in society—but vitally, in nature.
‘Involvement' is a peculiar word which has many connotations. You may be very pleasantly or unpleasantly involved in a thing. When consciousness is pleasantly involved in your body, you appear to be a very healthy person. When you say you are very healthy and robust, you mean to say that the prana, the vitality, the consciousness itself is very harmoniously involved in this bodily individuality, though it is also an involvement. But when it is unpleasantly involved, you feel odd, you are sick and you would like to go to bed. Hence, involvements may be of different kinds: necessary or unnecessary, pleasant or unpleasant, right or wrong. When the right involvement is resorted to, it automatically becomes pleasant. It is only wrong involvements that seem unpleasant. Therefore, with society outside, with the people around you, with nature, you have to conduct yourself in a harmonious manner— specifically, by practising the yamas, niyamas, asana postures and other things mentioned in the yoga system.
Never be in a hurry in the practice of yoga. Take only one step if it becomes necessary; do not try to make a hurried movement. If today you are capable of taking only one step, that is good enough. It is better to take only one step, but a firm step, rather than many steps which may have to be later retraced due to some errors that you have committed. Quality is important, not quantity. Many days of meditation do not mean much; it is the kind of meditation that you have been practising, and the quality, that is involved there.
Here, the Upanishads, or the Yoga Sutras of Patanjali, or the Bhagavadgita—all are telling you, finally, one and the same thing: “To thine own self be true,” as the poet has very rightly said. The whole of yoga can be said to be equanimous with this implication of the poet's words: “To thine own self be true.” Are you true to yourself? Svastha—a person who is svastha is a person who is healthy. If you are in yourself, you are healthy; if you are not in yourself, you are not healthy. The word ‘svasthya' in Sanskrit, or even in Hindi, comes from the word ‘svastha'—one who is established in one's own self. ‘Sva' means one's own self; ‘stha' means establishment. Are you svastha? Generally we enquire: “Are you healthy, fine?” But the real meaning is: “Are you in yourself or outside yourself?”
Yoga is nothing but yourself being yourself. It is not a very complicated thing; it is easy to understand. You have to be what you are. But mostly we find it difficult to be what we are; we are other than what we are, on account of the involvement of our consciousness not in what we are, but in what appears to be what we are through the sense organs. All our affections are misdirected because the senses tell us that we are that which we love. All people who hug things and love things wrongly imagine that they have gone into that thing which they hug or love, forgetting that they have lost themselves, in some percentage, in that act of movement of their consciousness to that which they consider as themselves. All sensory activity and mental operation in terms of sensory activity is an aberration of consciousness; it is un-yoga, non-yoga, anti-yoga, whatever one may call it.
Hence, a daily prescription has to be adopted by one's own self. I am not asking you all to become yogis, but to be sensible persons, good human beings, successful in your careers, friends of humanity and satisfied in your own self. Let that, at least, be achieved first, before trying to reach God or attain Self-realisation. It will take care of itself. Unless you are friendly with what you see, how will you be friendly with what you do not see? You are at loggerheads with people, in conflict with nature and dissonant in your own personality, psychologically, and you want to be in harmony with God Almighty! Is it possible? Psychological alignment within, social harmony outside and natural adaptation with creation as a whole form part and parcel of yoga. Psychologically, are you aligned? Do your understanding and feeling go together, or do you understand something and feel another thing? Are you brooding over something about the past which is not capable of accommodation with your present existence? Are you grieved in any manner whatsoever?
The four facets of your psyche—manas, buddhi, ahamkara and chitta—have to be blended together into a single act of mentation. It is not that you think something, remember something else, brood over another thing and are conscious of another thing at the present moment. Otherwise, you will be a dichotomised personality, a split individual, a psychotic or schizophrenic; it may lead to that. People are suffering intensely: they cannot sleep; they cannot eat; they cannot speak one word with people with satisfaction inside on account of a split personality—the need that they feel every day to put on some kind of contour in their daily outer existence while being another thing inside. You are one thing in your house and another thing in your office. This kind of gulf that you have created within yourself—between your inner personality and your outer personality—will tell upon you to such an extent that you will never be integrated; you will not be what is called a gentleman. A gentleman is an integrated person. You feel attracted towards that individual. He is a whole, and he does not have any kind of split between his inner feelings and the outer conduct. He is able to adapt his outer conduct to his inner feelings, and vice versa.
So, first and foremost, each student has to find out, by a probe into his own self, whether there is any kind of psychological conflict. Do you want something and you are unable to get it? Some years back, were you brooding over something that you wanted and did not get? Do you have a submerged memory of that which has caused you frustration? “Oh, I wanted it when I was a little child, but my mother did not give it.” A small thing that your mother did not give when you were a little baby can harass you till your death unless you have been able to refurbish your personality and overcome that little trouble that is in your mind. The earlier days of your life determine your later days. The kind of life that you lived when you were a little child in a family, with your father and mother, will have a direct impact upon you when you are an elderly person. It is not that you can forget it completely. Even the breast milk of the mother will tell upon you; it is not unimportant. The first twenty-five years of your life, at least, should be well-guarded. How did you live for the first twenty-five years, tell me? That will take care of you for the rest of your life. If you lived a broken life, a dissipated life, a distracted life, a frustrated life during the first twenty-five years, then you will feel broody and suffer for the rest of your life. You will become weak physically. If you have guarded your personality well and strengthened your individuality, led a very disciplined life of a student for the first twenty-five years, you will live a long life, you will be a healthy person, you can walk a long distance, and it is unlikely that you will fall sick so easily.
Therefore, I am mentioning to you as a precaution, as you are all students, that it is necessary for you to guard yourself psychologically and never brood and think over things that are past—dead and gone. Of course, many a time we have certain difficulties with memories of the past, with which we have to be very well accommodated in some way or the other. They have to be put an end to, in some way or the other. If you want something and you feel that it is necessary to have it and you have the means to have it, then have it—no problem. But there are cases where you cannot get all the things that you want. These are the frustrations. Some person may have died and you cannot get that person back. Many people come to this ashram: their mother died, father died, son died, the only child died in an accident and the mother stopped speaking. She cannot open her mouth. The only child has been crushed in an accident: “I cannot live, I cannot speak; everything is finished.” There is a complete blockage of the personality. How will you handle these things?
It is not that we should wait for problems to arise and then try to solve them. As far as possible, we should see that unnecessary psychological problems do not arise. These are problems that arise on account of attachments and aversions, intense liking and intense hatred for certain things. They are embedded in the human personality, and they cannot go. As long as you are a pure subject, cut off from the objective world outside, love and hate are unavoidable. But you are a yoga student, you are a spiritual seeker yearning for God and, therefore, it is no use merely living a humdrum life like an ordinary man of the street. A greater discipline is called for.
Again I repeat, if any one of you has got internal tensions, frustrations of any kind caused by not having what you wanted or having what you do not want, either way, you have to handle the situation before you take to japa, meditation or any such thing. Otherwise, it will be like a thorn in your foot and you will never have peace as long as the thorn is there, whatever is the diet that you eat. You have very good meals every day, everything is fine, but the thorn in your foot will not give you peace. It has to be removed. Whatever be the finery and the beauty of your life, a little canker will upset the whole thing. Harmony is yoga: samatvam yoga uchyate (Gita 2.48). What kind of harmony? Harmony with yourself, first. This is the meaning of the saying: “To thine own self be true.” Are you one thing outside and another thing inside? Are you happy? Can you smile with people? There are people who cannot smile; they close their mouths and live like persons who have lost everything in the world. Even a few words cannot come out of their mouths. Very few people can smile. A laughter a day keeps the doctor away, and also keeps many problems away. Why don't you smile? Why don't you be happy? Why don't you be happy with people, be accommodative? Let people be your friends; don't consider any person as your enemy. “He is an idiot. I will finish him.” You should not think like that. There is no idiot in this world. You are the idiot, really speaking, so why should you condemn other people?
Hence, psychologically guarding oneself is very important in the primary stage, which is comprehended within the yamas and niyamas of Patanjali's Yoga Sutras. Afterwards, the greater advance starts with the meditational process, which takes into consideration the cosmic structure of things and the Creator of the universe. When you get up in the morning, what do you think first? In your diary, make a note of it. “What did I think, as the first thought, when I woke up in the morning today?” This will give you some indication as to what kind of person you are. What was the first thought that arose in your mind today when you got up from bed? Make a note of it, and tomorrow morning make another note. “Yesterday, when I went to bed, what was the last thought?” What is the first thought in the morning and, also, what is the last thought in the evening? These entries may be made in your diary every day. For one month continuously keep a note of what it is that you thought first thing in the morning and what is that you thought last thing in the evening. Then, to that extent, you can gauge the depth of your personality.
Spend some time by yourself. Be alone to yourself, at least for one hour. Don't be busy always. Can you be alone to yourself for one hour every day? Many of you can be alone to yourselves for several hours, unless of course you are engaged in some business or some official engagement. Nevertheless, a practice has to be started. At least for one hour every day you will not see anybody and will not lift the telephone. You will not talk; you are literally alone to yourself. What is it that you are thinking during that one hour? Make a note of that also. I already mentioned two things: the first thought in the morning and the last thought in the evening. Now I am telling you: what is it that you are thinking during that one hour when you are totally alone? How many thoughts arise? Make a list of these thoughts also. Let them be twenty thoughts, thirty thoughts, fifty thoughts; every day make an attempt to keep track of the thoughts that arise in the mind when you are alone for one hour. You will find the thoughts will diminish gradually, because you are watching. Thieves are not very likely to lurk when policemen are everywhere. Similarly, your watch over the thoughts is like a police action that you are taking against the thoughts, so they will not arise too much. Go on doing this for one month: the first thought in the morning, the last thought in the evening, and what you think for one hour when you are alone to yourself. This will check the unnecessary meandering and the movement of thought and you will learn the art of self-control, gradually.
The actual practice consists of many steps that you may take according to your own predilection. These are the yogas, as they are called. If you want to remember something noble, you have to take its name. Business people say, “Gold, gold, silver, silver, dollar, dollar, pound, pound, what is the conversion rate, how much?” This is the god for business people; they go on taking the names of that. “How many rupees? How many dollars? What is the dollar value?” The whole day, this is their only thought. When you take the name of a thing, it has an impact upon you. Anything that is noble can also be accommodated in your personality by taking its name. Suppose you want to think of some person; you take the name of that person. Like that, you can take the name or formula of something which you want to remember; that is your meditation. Abstract thinking is of course good, but it is difficult. If you take the name of a thing, the idea of that thing also arises automatically. The name and the form are so intimately connected with each other that it is easy to entertain the thought of the form when the name is recited.
What is the name that you are thinking of in your mind? Take the name of anything which you consider as most valuable for you: your Ishta, your Beloved, your Ishta Devata. Everybody has some beloved; it is this, it is that, it is something material, something psychic, something literary or something spiritual. This is the principle of mantra japa, as it is called. A formula that you go on reciting and the name that you take constantly is the japa thereof. This will help in keeping in your memory the thought of that which you want to remember, and meditation will become very easy. In the Bhagavadgita it is said that japa is the best of spiritual sacrifices: yajnanam japa-yajno'smi (Gita 10.25). I myself feel that nothing is equal to japa. Go on reciting the same thing, with the mind thinking of only that. “God, God, God, God, God”—even that much is good enough. Let God be anything, but the idea itself is good. “God Almighty, God Almighty, God Almighty”—go on saying that; this is also a kind of mantra. You can create a mantra for yourself. “God, I want you! God Almighty, I want you! God Almighty, I want you! I want nothing else! God Almighty, I want you!” This is a mantra that I have created for you. It will have such a force upon you, such a force upon your mind that you will not think anything else. It will bombard your mind. “Oh, God Almighty! Oh, God Almighty! Wonderful! Wonderful! How glorious! How glorious! How glorious! I want Him!” This is a mantra. Go ahead like this, gradually, slowly, blessed people. God bless you!