In plain words
In the same way, they know the past life. They know the present life, but because they concentrate on the present, they forget the past life. When they see it again, it comes back to memory. past is past forget the past. future is not sure dont brood over the future. Present. This is very important. This is not ordinary present omnipresent. We must recognise this first of all. How is it omnipresent? Past results are in the present. Future result is there in the present. Whatever we ate in the morning, that same thing comes up now as a belch. Whatever we eat now, that same thing comes up as a belch in the future. Past, a tree; future, a tree. Present seed. Without the seed there is no tree. For the past tree and the future tree, the present seed is the root cause.
On this very ground, in the Bhagavad Gītā: ‘Bījaṃ māṃ sarvabhūtānām’, in all beings I Myself am the seed. This divinity has no birth at all. All are its births. All forms are its own. Yesterday I told how, when Lakshmibai brought chapatis and a dog ate them, Baba said, ‘I Myself ate.’ For God there is no distinction of high and low. Though the shapes differ and the names and forms differ, the divinity that is there is one and the same. That itself is the feeling of the one Ātma. The mind is just one; it takes on many forms. What is the reason for this? Only through the coming together of many saṅkalpas does it change its forms. Whatever forms it takes on, it has to act to suit each form. Form one way and action another: that cannot be. Long ago there was a great actor called Nagayya. This Nagayya took on the part of Tyāgayya. When he plays Tyāgayya he must act like Tyāgayya; if he plays Tyāgayya and acts like Nagayya, stones will fly. On the stage, Tyāgayya; behind the stage, Nagayya. In the eyes of this Prakṛti you are indeed separate. Once you go beyond Prakṛti, you and I are one.
The mind itself is the root cause of good and bad. ‘For men, the mind alone is the cause of bondage and liberation,’ it has been said. Many times I have told the children. Here is a lock and key. If you take the key, put it in the lock and give it a turn to the right side, it opens. If you turn it to the left side, it locks. One lock, one key, but the turning differs. Our heart itself is the lock, our mind itself the key. When you put the mind in the heart and turn it toward God: detachment. Put the mind in the heart and look toward the world: attachment.