In plain words
In every object seen in this creation there is a kind of power of consciousness. Today we must come to know the consciousness that fills all places. We must recognise the truth that the very consciousness within oneself is everywhere. This principle of consciousness must be attained through deliberate effort.
As long as Ahaṅkāra remains, the principle of the Ātma is not understood
Now there is what is called the lofty mind. What is this lofty mind? Setting out to enter divine feeling from the feelings of the world: that is what makes the lofty mind. A small example of this: matter + Mind. This is ordinary life. But matter + Being, that is the transcendent mind. Today we must try to recognise it not with the mind alone, but with our own divinity and our own being. This mind creates only a kind of bewilderment. It attracts in many ways. It stirs up many kinds of qualities. It makes pride and the sense of ‘mine’ grow. It carries us as far as Ahaṅkāra. Lost in such Ahaṅkāra, seeing neither earth nor sky, man forgets to examine what is lasting and what is not. The date palm ties a pot of toddy to its neck. Yet it stands there with great swagger. Isn't this a disgrace! What it has tied on is a toddy pot! So where does the swagger come from? Isn't this senseless! In just this way, we tie the vāsanās for worldly things and Ahaṅkāra around our necks and go on saying, ‘I am a human being, a human being.’ What a disgrace this is! The day we kill Ahaṅkāra, that very day it becomes possible for us to recognise the state of the Ātma. As long as Ahaṅkāra remains, the matter of the Ātma is simply not understood. However many books he reads, however many lectures he hears, however much fame he gains, he who does not understand is nothing but a wasted man. This Ahaṅkāra must be killed first of all. Only then does consciousness emerge within us. The consciousness within us is present everywhere in the world. Today we must try to recognise that consciousness, the feeling of the one Ātma.