In the yoga philosophy that one is called Atman. That one
without those conditions is called Atman, the Self. And That is the "self" one should seek to see, one should aspire to hear about, one should contemplate and meditate upon. This is the essence of what we called the yoga philosophy and the Vedanta philosophy. One reaches that point. Then, see. It is said that for a fool . . . "A hundred causes for pleasure and a hundred causes for pain present themselves to a fool every day." But one who knows the Self is not excited nor depressed by them, because those causes for excitation or depression relate to these temporary conditions, to these misidentifications, relative titles. And what we are saying is that, apart from all of this – "I'm a child." "I'm at school." "I'm an adolescent." "I'm a healthy youth." "I'm sick." "I'm well." "I'm wounded." "I'm well." "I'm old." "I'm dying." – apart from all of these conditions, there is some other absolute, untouched, free of relativity that does not go up or down, remains the selfsame. That is the Self. Aspire to know that Self. That is the center of your being. Know that That is what you are. What is that? We'll try and find out.
You know how our identification goes? "I have a car." "I have a house." Right? "I have a tire that is punctured." You have a tire that is punctured? I look all over you and I see no tire in you. Where's your tire? Even your feet don't have a tire, and you say, "I have a punctured tire." See how we extend our identification to material possessions. Things we own, we say we are. Things we create we say we are. "My brakes are faulty." Look all over yourself, and there are no brakes. Those external objects with which we associate constantly, as it were, that we meditate upon, that we become engaged with, we somehow seem to incorporate them into our personalities. If something happens to them, we say, "It's happening to me." That's the cause of our momentary excitations and momentary depressions. And a meditator, who has learned how to de-condition himself, uses something, fixes it, keeps it well. But he doesn't say, "I am happy." Someone abuses my son and says, "It's as though someone has abused me." Now someone hurts my wife. Now I hurt my wife day and night, but if you try to go hurt her, and I'll be up in arms. Right? You may say bad things about your husband and write him the nastiest things possible, but let a neighbor say that, and immediately, "Well, I and he are one." See, all of our attachments and detachments, all of our relationships, are in this way relative.