So whatsoever is the case, if you can feel it is so and nothing else is possible, then that which is possible happens. It is always happening – that which is possible. And that which is impossible is never happening. And if you start asking for the impossible, you are trying to move against the nature of things. The philosophy of suchness or that, thatness, is simply this statement: “Do not try for the impossible; move with the possible and you will never be unhappy.” Bliss happens to those who can move with a feeling of suchness.
Buddha became old and his followers thought, “Buddha should not become old. A buddha becoming old?” The followers could not conceive of this because followers have their own fantasies. They think Buddha is not part of the nature of things. They think he must not die, that he must always remain young. So Ananda said to Buddha, “It is very depressing that now old age is settling upon you. We never imagined that you, one who has become awakened, one who has realized the ultimate, should become old.”
Buddha said, “Such is the nature of things. For everyone, whether a buddha or nonbuddha, enlightened or ignorant, the nature of things is the same – equal. I will become old and I will die, because whosoever is born will die. Such is the nature of things.” Ananda is unhappy; Buddha is not. Ananda is unhappy because he is expecting something impossible, against the nature of things.
When Shri Aurobindo died, the whole ashram of Shri Aurobindo was not ready to accept the fact that Aurobindo could die. They couldn’t believe it. The followers all over the world were surprised that Shri Aurobindo could die. For a few months this was the rumor – that he will resurrect again. And for a few days they tried to preserve the body. This was the rumor around the circle of his followers – that he is in deep samadhi, in deep meditation, and he has not died. But after three days, the body started deteriorating and a bad smell started coming out of it. He was really dead. Such is the nature of things.
Nature is a great equalizer; it makes no distinctions. And it is good that it doesn’t make any distinctions. It is not partial. If you are awakened, the only change will be this – that you will accept this suchness. If you are ignorant, the only difference will be this – that you will go on resisting, fighting with the suchness. This is the only difference – the only, I say. And this difference is great, the greatest, because the moment you realize that things move in their own way, that nature has its own law, its own order, you are freed from it. Not that it will change its laws for you, but that you will have changed, your attitude will have changed. You will say, “Such is the nature of things.”
Brahman is the ultimate nature of things, the very suchness. With this comes total acceptance. In total acceptance, suffering disappears. Suffering is your resistance, suffering is your nonacceptance. You create your own suffering. Bliss is always available, but because of your attitudes you are not available to it. Now we will enter the sutra.
Brahman is well known by the name Tatvanam – that – so it is to be meditated upon as Tatvanam – that. All beings love him who know Brahman as such.