By understanding Brahman your position will be that prasannātmā, you'll be joyful; na śocati na kāṅkṣati, you will never lament any loss, neither you will hanker after any so-called gain, na śocati na kāṅkṣati. Samaḥ sarveṣu bhūteṣu, and you will look every living entity on the same level. Mad-bhaktiṁ labhate parām (BG 18.54). In that stage of realization, you can understand what is God and what is your relationship with God.
Therefore this movement is that one understands himself what he is. It is, of course, very plain question and answer. The other day we had some lectures in a . . . (indistinct) . . . sunday school, and I called one, a small boy, and I asked him that, "What is this?" He said: "It is my hand, it is my head, it is my leg, it is my body, it is my pants, it is my . . ." And I asked him, "Where you are? You are simply saying 'my, my, my,' and where you are?"
So similarly, everyone can understand that what I am. If you think yourself, if you meditate on yourself, if you see your hand, "Am I this hand?" you will say: "No, it is my hand." "Am I this leg?" You will say: "No, it is my leg." "Am I this head?" "No, it is my head." Then where you are? So that person who is thinking within that, "It is my hand, it is my head, it is my leg, it is my pant, it is my coat," that you are.
So have you seen that thing? You have seen your father, you have seen your mother or you have seen your son. But have you seen the real father who is within the body of the father? Have you seen the real son which is in the body of the son? No. Then your whole conception of education, your whole conception of living condition and problems—in the false world.
Therefore this movement is required at the present moment in the world. Ceto-darpaṇa-mārjanam (CC Antya 20.12, Śikṣāṣṭaka 1). This will cleanse the status of your mental condition. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam. And as soon as you understand yourself, then the whole problem—social, political, economical—everything will be solved, and gradually you shall realize your transcendental life.
Your transcendental life is joyful. Ānanda-mayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Transcendental life means always full of joy, joyful. That is our nature. We are hankering after joyful life, but we do not know where to hanker, how to get it. By nature we are joyful. It is said in the Vedānta-sūtra, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12): "By nature a living entity is joyful." But my joyfulness is covered by this material understanding. So I have to remove this material understanding; then again I shall become joyful.
So this movement is very scientific movement, and we have got authoritative statements. You cannot defy authority, authority. As I have read the literature of this Unitarian Church, in one place he has denied authority, and in another place he has quoted so many authorities. So many authorities he has quoted. Why? If you deny authority, then why you quote other authority?
So you cannot defy authority. This is not possible. From the beginning of your life, when you were child, you asked your parents, "Mother, father, what is this?" Why? That is the beginning of life. You cannot go even a step without authority. You are governed by authority. You are running your car by authority—"Keep to the right." Why? Why don't you defy it?
So authority we have to obey. But the difficulty is, who is authority? That we require to learn, who is actually authority. So authority means who has no mistakes, who has no illusion, who does not cheat and whose senses are perfect. That is authority. That is the definition of authority. A conditioned soul who . . . just . . ."To err is human." Any human being is sure to commit mistake.