1. 'vicious circle' - {672..676}

You want them because you suffer.

On the other hand, the very search for pleasure is the cause of pain.

It is a vicious circle.

Q: I can see the mechanism of my confusion, but I do not see my way out of it.

M: The very examination of the mechanism shows the way.


2. 'vicious circle' - {4571..4575}

But I find the condition impossible of fulfilment.

Ignorance of oneself causes desires and desires perpetuate ignorance.

A truly vicious circle!

Maharaj: There are no conditions to fulfil.

There is nothing to be done, nothing to be given up.


3. 'vicious circle' - {672..676}

You want them because you suffer.

On the other hand, the very search for pleasure is the cause of pain.

It is a vicious circle.

Q: I can see the mechanism of my confusion, but I do not see my way out of it.

M: The very examination of the mechanism shows the way.


4. 'vicious circle' - {672..676}

You want them because you suffer.

On the other hand, the very search for pleasure is the cause of pain.

It is a vicious circle.

Q: I can see the mechanism of my confusion, but I do not see my way out of it.

M: The very examination of the mechanism shows the way.


5. 'vicious circle' - {11123..11127}

Take Christianity that says: Jesus is your Saviour, believe and be saved from sin.

When I ask a sinning Christian how is it that he has not been saved from sin in spite of his faith in Christ, he answers: My faith is not perfect.

Again we are in the vicious circle -- without perfect faith -- no salvation, without salvation -- no perfect faith, hence no salvation.

Conditions are imposed which are unfulfillable and then we are blamed for not fulfilling them.

M: You do not realise that your present waking state is one of ignorance.


6. 'vicious circle' - {11453..11457}

Pleasant is the ending of pain and painful the end of pleasure.

They just rotate in endless succession.

Investigate the vicious circle till you find yourself beyond it.

Q: Don't I need your grace to take me beyond?

M: The grace of your Inner Reality is timelessly with you.



1. 'waking hours' - {712..716}

Q: Can I make myself remember my state of deep sleep?

M: Of course!

By eliminating the intervals of inadvertence during your waking hours you will gradually eliminate the long interval of absent-mindedness, which you call sleep.

You will be aware that you are asleep.

Q: Yet, the problem of permanency, of continuity of being, is not solved.


2. 'waking hours' - {1751..1755}

Are you so always?

Q: Not when I sleep, of course, nor when I am in a swoon, or drugged.

M: During your waking hours are you continually self-conscious?

Q: No, Sometimes I am absent-minded, or just absorbed.

M: Are you a person during the gaps in self-consciousness?


3. 'waking hours' - {1795..1799}

Your only proof is your own memory.

A very uncertain proof it is!

Q: Yes, I admit that on my own terms I am a person only during my waking hours.

What I am in between, I do not know.

M: At least you know that you do not know!


4. 'waking hours' - {1798..1802}

What I am in between, I do not know.

M: At least you know that you do not know!

Since you pretend not to be conscious in the intervals between the waking hours, leave the intervals alone.

Let us consider the waking hours only.

Q: I am the same person in my dreams.


5. 'waking hours' - {1799..1803}

M: At least you know that you do not know!

Since you pretend not to be conscious in the intervals between the waking hours, leave the intervals alone.

Let us consider the waking hours only.

Q: I am the same person in my dreams.

M: Agreed.


6. 'waking hours' - {13330..13334}

But if you stay with the idea that you are not the body nor the mind, not even their witness, but altogether beyond, your mind will grow in clarity, your desires -- in purity, your actions -- in charity and that inner distillation will take you to another world, a world of truth and fearless love.

Resist your old habits of feeling and thinking; keep on telling yourself: 'No, not so, it cannot be so; I am not like this, I do not need it, I do not want it', and a day will surely come when the entire structure of error and despair will collapse and the ground will be free for a new life.

After all, you must remember, that all your preoccupations with yourself are only in your waking hours and partly in your dreams; in sleep all is put aside and forgotten.

It shows how little important is your waking life, even to yourself, that merely lying down and closing the eyes can end it.

Each time you go to sleep you do so without the least certainty of waking up and yet you accept the risk.


7. 'waking hours' - {13456..13460}

In deep sleep you are not a self-conscious person, yet you are alive.

When you are alive and conscious, but no longer self-conscious, you are not a person anymore.

During the waking hours you are, as if, on the stage, playing a role, but what are you when the play is over?

You are what you are; what you were before the play began you remain when it is over.

Look at yourself as performing on the stage of life.



1. 'waking state' - {705..709}

Others too cannot tell you 'you are not'.

Q: There is no 'I am' in sleep.

M: Before you make such sweeping statements, examine carefully your waking state.

You will soon discover that it is full of gaps, when the min blanks out.

Notice how little you remember even when fully awake.


2. 'waking state' - {914..918}

M: Of course.

Q: What are your dreams?

M: Echoes of the waking state.

Q: And your deep sleep?

M: The brain consciousness is suspended.


3. 'waking state' - {1165..1169}

M: Energy comes first.

For everything is a form of energy.

Consciousness is most differentiated in the waking state.

Less so in dream.

Still less in sleep.


4. 'waking state' - {1295..1299}

From the absolute -- there is no thing at all.

M: From which state are you asking?

Q: From the daily waking state, in which alone all these discussions take place.

M: In the waking state all these problems arise, for such is its nature.

But, you are not always in that state.


5. 'waking state' - {1296..1300}

M: From which state are you asking?

Q: From the daily waking state, in which alone all these discussions take place.

M: In the waking state all these problems arise, for such is its nature.

But, you are not always in that state.

What good can you do in a state into which you fall and from which you emerge, helplessly.


6. 'waking state' - {1299..1303}

But, you are not always in that state.

What good can you do in a state into which you fall and from which you emerge, helplessly.

In what way does it help you to know that things are causally related -- as they may appear to be in your waking state?

Q: The world and the waking state emerge and subside together.

M: When the mind is still, absolutely silent, the waking state is no more.


7. 'waking state' - {1300..1304}

What good can you do in a state into which you fall and from which you emerge, helplessly.

In what way does it help you to know that things are causally related -- as they may appear to be in your waking state?

Q: The world and the waking state emerge and subside together.

M: When the mind is still, absolutely silent, the waking state is no more.

Q: Words like God, universe, the total, absolute, supreme are just noises in the air, because no action can be taken on them.


8. 'waking state' - {1301..1305}

In what way does it help you to know that things are causally related -- as they may appear to be in your waking state?

Q: The world and the waking state emerge and subside together.

M: When the mind is still, absolutely silent, the waking state is no more.

Q: Words like God, universe, the total, absolute, supreme are just noises in the air, because no action can be taken on them.

M: You are bringing up questions which you alone can answer.


9. 'waking state' - {1805..1809}

The difference is merely in continuity.

Were your dreams consistently continuous, bringing back night after night the same surroundings and the same people, you would be at a loss to know which is the waking and which is the dream.

Henceforward, when we talk of the waking state, we shall include the dream state too.

Q: Agreed.

I am a person in a conscious relation with a world.


10. 'waking state' - {3812..3816}

M: The two are but aspects of one Reality.

It is not correct to talk of one preceding the other.

All these ideas belong to the waking state.

Q: What brings in the waking state?

M: At the root of all creation lies desire.


11. 'waking state' - {3813..3817}

It is not correct to talk of one preceding the other.

All these ideas belong to the waking state.

Q: What brings in the waking state?

M: At the root of all creation lies desire.

Desire and imagination foster and reinforce each other.


12. 'waking state' - {5325..5329}

They talk in their dream.

Q: If all is dreaming, what is waking?

M: How to describe the waking state in dreamland language?

Words do not describe, they are only symbols.

Q: Again the same excuse that words cannot convey reality.


13. 'waking state' - {5884..5888}

Now, do I go to sleep or does inadvertence -- characteristic of the sleeping state -- come to me?

In other words -- we are awake because we are asleep.

We do not wake up into a really waking state.

In the waking state the world emerges due to ignorance and takes one into a waking-dream state.

Both sleep and waking are misnomers.


14. 'waking state' - {5885..5889}

In other words -- we are awake because we are asleep.

We do not wake up into a really waking state.

In the waking state the world emerges due to ignorance and takes one into a waking-dream state.

Both sleep and waking are misnomers.

We are only dreaming.


15. 'waking state' - {6444..6448}

Everyone creates a world for himself and lives in it, imprisoned by one's ignorance.

All we have to do is to deny reality to our prison.

Q: Just as the waking state exists in seed form during sleep, so does the world the child creates on being born exist before its birth.

With whom does the seed lie?

M: With him who is the witness of birth and death, but is neither born nor dies.


16. 'waking state' - {6831..6835}

The mind produces thoughts ceaselessly, even when you do not look at them.

When you know what is going on in your mind, you call it consciousness.

This is your waking state -- your consciousness shifts from sensation to sensation, from perception to perception, from idea to idea, in endless succession.

Then comes awareness, the direct insight into the whole of consciousness, the totality of the mind.

The mind is like a river, flowing ceaselessly in the bed of the body; you identify yourself for a moment with some particular ripple and call it: 'my thought'.


17. 'waking state' - {8554..8558}

M: What else?

Q: A dream cannot be shared.

M: Nor can the waking state.

All the three states -- of waking, dreaming and sleeping -- are subjective, personal, intimate.

They all happen to and are contained within the little bubble in consciousness, called 'I'.


18. 'waking state' - {11125..11129}

Again we are in the vicious circle -- without perfect faith -- no salvation, without salvation -- no perfect faith, hence no salvation.

Conditions are imposed which are unfulfillable and then we are blamed for not fulfilling them.

M: You do not realise that your present waking state is one of ignorance.

Your question about the proof of truth is born from ignorance of reality.

You are contacting your sensory and mental states in consciousness, at the point of 'I am', while reality is not mediated, not contacted, not experienced.


19. 'waking state' - {11132..11136}

You ask for the proof of truth while to me all existence is the proof.

You separate existence from being and being from reality, while to me it is all one.

However much you are convinced of the truth of your waking state, you do not claim it to be permanent and changeless, as I do when I talk of mine.

Yet I see no difference between us, except that you are imagining things, while I do not.

Q: First you disqualify me from asking about truth, then you accuse me of imagination!


20. 'waking state' - {11143..11147}

To know the truth, you must pass through your own experience.

Q: I am mortally afraid of samadhis and other trances, whatever their cause.

A drink, a smoke, a fever, a drug, breathing, singing, shaking, dancing, whirling, praying, sex or fasting, mantras or some vertiginous abstraction can dislodge me from my waking state and give me some experience, extraordinary because unfamiliar.

But when the cause ceases, the effect dissolves and only a memory remains, haunting but fading.

Let us give up all means and their results, for the results are bound by the means; let us put the question anew; can truth be found?


21. 'waking state' - {12867..12871}

Self-awareness tells you at every step what needs be done.

When all is done, the mind remains quiet.

Now you are in the waking state, a person with name and shape, joys and sorrows.

The person was not there before you were born, nor will be there after you die.

Instead of struggling with the person to make it become what it is not, why not go beyond the waking state and leave the personal life altogether?


22. 'waking state' - {12869..12873}

Now you are in the waking state, a person with name and shape, joys and sorrows.

The person was not there before you were born, nor will be there after you die.

Instead of struggling with the person to make it become what it is not, why not go beyond the waking state and leave the personal life altogether?

It does not mean the extinction of the person; it means only seeing it in right perspective.

Q: One more question.


23. 'waking state' - {13421..13425}

M: If your motives are pure, if you seek truth and nothing else, you will find the right people.

Finding them is easy, what is difficult is to trust them and take full advantage of their advice and guidance.

Q: Is the waking state more important for spiritual practice than sleep?

M: On the whole we attach too much importance, to the waking state.

Without sleep the waking state would be impossible; without sleep one goes mad or dies; why attach so much importance to waking consciousness, which is obviously dependent on the unconscious?


24. 'waking state' - {13422..13426}

Finding them is easy, what is difficult is to trust them and take full advantage of their advice and guidance.

Q: Is the waking state more important for spiritual practice than sleep?

M: On the whole we attach too much importance, to the waking state.

Without sleep the waking state would be impossible; without sleep one goes mad or dies; why attach so much importance to waking consciousness, which is obviously dependent on the unconscious?

Not only the conscious but the unconscious as well should be taken care of in our spiritual practice.


25. 'waking state' - {13423..13427}

Q: Is the waking state more important for spiritual practice than sleep?

M: On the whole we attach too much importance, to the waking state.

Without sleep the waking state would be impossible; without sleep one goes mad or dies; why attach so much importance to waking consciousness, which is obviously dependent on the unconscious?

Not only the conscious but the unconscious as well should be taken care of in our spiritual practice.

Q: How does one attend to the unconscious?


26. 'waking state' - {13594..13598}

Questioner: Do you experience the three states of waking, dreaming and sleeping just as we do, or otherwise?

Maharaj: All the three states are sleep to me.

My waking state is beyond them.

As I look at you, you all seem asleep, dreaming up words of your own.

I am aware, for I imagine nothing.


27. 'waking state' - {13722..13726}

M: Know you own mind first.

It contains the entire universe and with space to spare!

Q: Your working theory seems to be that the waking state is not basically different from dream and the dreamless sleep.

The three states are essentially a case of mistaken self-identification with the body.

Maybe it is true, but, I feel, it is not the whole truth.


28. 'waking state' - {14213..14217}

Is there a way out?

Maharaj: Many ways will be offered to you which will but take you round and bring you back to your starting point.

First realise that your problem exists in your waking state only, that however painful it is, you are able to forget it altogether when you go to sleep.

When you are awake you are conscious; when you are asleep, you are only alive.

Consciousness and life -- both you may call God; but you are beyond both, beyond God, beyond being and not-being.


29. 'waking state' - {15793..15797}

M: We must remember that words are used in many ways, according to the context.

The fact is that there is little difference between the conscious and the unconscious --- they are essentially the same.

The waking state differs from deep sleep in the presence of the witness.

A ray of awareness illumines a part of our mind and that part becomes our dream or waking consciousness, while awareness appears as the witness.

The witness usually knows only consciousness.



1. 'want nothing' - {1227..1231}

M: Not making use of one's consciousness is samadhi.

You just leave your mind alone.

You want nothing, neither-from your body nor from your mind.

14: Appearances and the Reality.

Questioner: Repeatedly you have been saying that events are causeless, a thing just happens and no cause can be assigned to it.


2. 'want nothing' - {1379..1383}

Even you would not be sitting here and talking to us without Him.

Maharaj: All is His doing, no doubt.

What is it to me, since I want nothing?

What can God give me, or take away from me?

What is mine is mine and was mine even when God was not.


3. 'want nothing' - {4324..4328}

He wants nothing -- neither from others nor from himself.

He dies to all and becomes the All.

To want nothing and do nothing -- that is true creation!

To watch the universe emerging and subsiding in one's heart is a wonder.

Q: The great obstacle to inner effort is boredom.


4. 'want nothing' - {4499..4503}

These come from ignorance of reality, not from reality itself, which is indescribable, beyond being and not-being.

Q: Many teachers have I followed and studied many doctrines, yet none gave me what I wanted.

M: The desire to find the self will be surely fulfilled, provided you want nothing else.

But you must be honest with yourself and really want nothing else.

If in the meantime you want many other things and are engaged in their pursuit, your main purpose may be delayed until you grow wiser and cease being torn between contradictory urges.


5. 'want nothing' - {4500..4504}

Q: Many teachers have I followed and studied many doctrines, yet none gave me what I wanted.

M: The desire to find the self will be surely fulfilled, provided you want nothing else.

But you must be honest with yourself and really want nothing else.

If in the meantime you want many other things and are engaged in their pursuit, your main purpose may be delayed until you grow wiser and cease being torn between contradictory urges.

Go within, without swerving, without ever looking outward.


6. 'want nothing' - {4911..4915}

Q: A man like you should set an example.

M: Are you ready to follow my example?

I am dead to the world, I want nothing, not even to live.

Be as I am, do as I do.

You are judging me by my clothes and food; while I only look at your motives; if you believe to be the body and the mind and act on it you are guilty of the greatest cruelty -- cruelty to your own real being.


7. 'want nothing' - {6077..6081}

Can I have it?

M: Of course you can, provided you are really fed up with everything, including your sadhanas.

When you demand nothing of the world, nor of God, when you want nothing, seek nothing, expect nothing then the Supreme State will come to you uninvited and unexpected!

Q: If a man engrossed in family life and in the affairs of the world does his sadhana strictly as prescribed by his scriptures, will he get results?

M: Results he will get, but he will be wrapped up in them like in a cocoon.


8. 'want nothing' - {7415..7419}

No effort is needed.

Have faith and act on it.

Please see that I want nothing from you.

It is in your own interest that l speak, because above all you love yourself, you want yourself secure and happy.

Don't be ashamed of it, don't deny it.


9. 'want nothing' - {11216..11220}

M: Truth can be experienced, but it is not mere experience.

I know it and I can convey it, but only if you are open to it.

To be open means to want nothing else.

Q: I am full of desires and fears.

Does it mean that I am not eligible for truth?


10. 'want nothing' - {11834..11838}

In fact, it was only in the beginning when I was making efforts, that I was passing through some strange experiences; seeing lights, hearing voices, meeting gods and goddesses and conversing with them.

Once the Guru told me: 'You are the Supreme Reality', I ceased having visions and trances and became very quiet and simple.

I found myself desiring and knowing less and less, until I could say in utter astonishment: 'I know nothing, I want nothing.

M: I was not given any image, nor did I have one.

My Guru never told me what to expect.


11. 'want nothing' - {12842..12846}

'\very few are those who have the courage to trust the innocent and the simple.

To know that you are a prisoner of your mind, that you live in an imaginary world of your own creation is the dawn of wisdom.

To want nothing of it, to be ready to abandon it entirely, is earnestness.

Only such earnestness, born of true despair, will make you trust me.

Q: Have l not suffered enough?



1. 'want peace' - {420..424}

M: Look at the net and its many contradictions.

You do and undo at every step.

You want peace, love, happiness and work hard to create pain, hatred and war.

You want longevity and overeat, you want friendship and exploit.

See your net as made of such contradictions and remove them -- your very seeing them will make them go.


2. 'want peace' - {731..735}

M: Detach yourself from all that makes your mind restless.

Renounce all that disturbs its peace.

If you want peace, deserve it.

Q: Surely everybody deserves peace.

M: Those only deserve it, who don't disturb it.


3. 'want peace' - {6956..6960}

As long as there are causes, there must also be results.

As long as people are bent on dividing and separating, as long as they are selfish and aggressive, such things will happen.

If you want peace and harmony in the world, you must have peace and harmony in your hearts and minds.

Such change cannot be imposed; it must come from within.

Those who abhor war must get war out of their system.


4. 'want peace' - {7637..7641}

We do not dispense magic here.

Everybody does the same mistake: refusing the means, but wanting the ends.

You want peace and harmony in the world, but refuse to have them in yourself.

Follow my advice implicitly and you will not be disappointed.

I cannot solve your problem by mere words.


5. 'want peace' - {8659..8663}

Freedom cannot be gained nor kept without will-to-freedom.

You must strive for liberation; the least you can do is uncover and remove the obstacles diligently.

If you want peace you must strive for it.

You will not get peace just by keeping quiet.

Q: A child just grows.



1. 'wants nothing' - {1561..1565}

M: Your aims are small and low.

They do not call for more.

Only God's energy is infinite -- because He wants nothing for Himself.

Be like Him and all your desires will be fulfilled.

The higher your aims and vaster your desires, the more energy you will have for their fulfilment.


2. 'wants nothing' - {4322..4326}

He will progress from motive to motive and will chase Gurus for the fulfilment of his desires.

When by the laws of his being he finds the way of return (nivritti) he abandons all motives, for his interest in the world is over.

He wants nothing -- neither from others nor from himself.

He dies to all and becomes the All.

To want nothing and do nothing -- that is true creation!


3. 'wants nothing' - {15017..15021}

M: You may as well say that it is the mother's heart that saved the child.

For everything there are innumerable causes.

Q: I am told that the man who wants nothing for himself is all-powerful.

The entire universe is at his disposal.

M: If you believe so, act on it.



1. 'watch yourself' - {883..887}

Body, feelings, thoughts, ideas, time, space, being and not-being, this or that -- nothing concrete or abstract you can point out to is you.

A mere verbal statement will not do -- you may repeat a formula endlessly without any result whatsoever.

You must watch yourself continuously -- particularly your mind -- moment by moment, missing nothing.

This witnessing is essential for the separation of the self from the not-self.

Q: The witnessing -- is it not my real nature?


2. 'watch yourself' - {1846..1850}

A bereavement, the loss of a job, an insult, and your image of yourself, which you call your person, changes deeply.

To know what you are you must first investigate and know what you are not.

And to know what you are not you must watch yourself carefully, rejecting all that does not necessarily go with the basic fact: 'I am'.

The ideas: I am born at a given place, at a given time, from my parents and now I am so-and-so, living at, married to, father of, employed by, and so on, are not inherent in the sense 'I am'.

Our usual attitude is of 'I am this'.


3. 'watch yourself' - {6508..6512}

How can I come to the same experience?

What practices to follow, what exercises to take up?

M: To know that you are neither body nor mind, watch yourself steadily and live unaffected by your body and mind, completely aloof, as if you were dead.

It means you have no vested interests, either in the body or in the mind.

Q: Dangerous!


4. 'watch yourself' - {6761..6765}

Once the mind is free of them, the rest will come easily.

Just as cloth kept in soap water will become clean, so will the mind get purified in the stream of pure feeling.

When you sit quiet and watch yourself, all kinds of things may come to the surface.

Do nothing about them, don't react to them; as they have come so will they go, by themselves.

All that matters is mindfulness, total awareness of oneself or rather, of one's mind.


5. 'watch yourself' - {6946..6950}

The very idea is also a thought.

M: Experiment anew, don't go by past experience.

Watch your thoughts and watch yourself watching the thoughts.

The state of freedom from all thoughts will happen suddenly and by the bliss of it you shall recognise it.

Q: Are you not at all concerned about the state of the world?


6. 'watch yourself' - {13004..13008}

Q: I have a Guru and I love him very much.

But whether he is my true Guru I do not know.

M: Watch yourself.

If you see yourself changing, growing, it means you have found the right man.

He may be beautiful or ugly, pleasant or unpleasant, flattering you or scolding; nothing matters except the one crucial fact of inward growth.


7. 'watch yourself' - {13152..13156}

Whatever may be the experience, true or false, the fact of an experience taking place cannot be denied.

It is its own proof.

Watch yourself closely and you will see that whatever be the content of consciousness, the witnessing of it does not depend on the content.

Awareness is itself and does not change with the event.

The event may be pleasant or unpleasant, minor or important, awareness is the same.


8. 'watch yourself' - {13426..13430}

Not only the conscious but the unconscious as well should be taken care of in our spiritual practice.

Q: How does one attend to the unconscious?

M: Keep the 'I am' in the focus of awareness, remember that you are, watch yourself ceaselessly and the unconscious will flow into the conscious without any special effort on your part.

Wrong desires and fears, false ideas, social inhibitions are blocking and preventing its free interplay with the conscious.

Once free to mingle, the two become one and the one becomes all.



1. 'whatever happens' - {538..542}

All has its being in me, in the 'I am', that shines in every living being.

Even not- being is unthinkable without me.

Whatever happens, I must be there to witness it.

Q: Why do you deny being to the world?

M: I do not negate the world.


2. 'whatever happens' - {1027..1031}

A healthy body, a healthy mind live largely unperceived by their owner; only occasionally, through pain or suffering they call for attention and insight.

Why not extend the same to the entire personal life?

One can function rightly, responding well and fully to whatever happens, without having to bring it into the focus of awareness.

When self- control becomes second nature, awareness shifts its focus to deeper levels of existence and action.

Q: Don't you become a robot?


3. 'whatever happens' - {2147..2151}

Dive deep within and find what is real in you.

Q: How to look for myself?

M: Whatever happens, it happens to you.

What you do, the doer is in you.

Find the subject of all that you are as a person.


4. 'whatever happens' - {2434..2438}

My world is single and very simple.

Q: Nothing happens there?

M: Whatever happens in your world, only there it has validity and evokes response.

In my world nothing happens.

Q: The very fact of your experiencing your own world implies duality inherent in all experience.


5. 'whatever happens' - {2650..2654}

But I take my stand where no difference exists, where things are not, nor the minds that create them.

There I am at home.

Whatever happens, does not affect me -- things act on things, that is all.

Free from memory and expectation, I am fresh, innocent and wholehearted.

Mind is the great worker (mahakarta) and it needs rest.


6. 'whatever happens' - {4259..4263}

Similarly, in whatever role I may appear and whatever function I may perform -- I remain what I am: the 'I am' immovable, unshakable, independent.

What you call the universe, nature, is my spontaneous creativity.

Whatever happens -- happens.

But such is my nature that all ends in joy.

Q: I have a case of a boy gone blind because his stupid mother fed him methyl alcohol.


7. 'whatever happens' - {4577..4581}

It is there in the field of consciousness, but you are not the field and its contents, nor even the knower of the field.

It is your idea that you have to do things that entangle you in the results of your efforts -- the motive, the desire, the failure to achieve, the sense of frustration -- all this holds you back.

Simply look at whatever happens and know that you are beyond it.

Q: Does it mean I should abstain from doing anything?

M: You cannot!


8. 'whatever happens' - {5547..5551}

Call him Self or Atma.

To the Self the world is but a colourful show, which he enjoys as long as it lasts and forgets when it is over.

Whatever happens on the stage makes him shudder in terror or roll with laughter, yet all the time he is aware that it is but a show.

Without desire or fear he enjoys it, as it happens.

Questioner: The person immersed in the world has a life of many flavours.


9. 'whatever happens' - {5606..5610}

You keep on insisting that my inner state is moulded by outer events.

It is just not so.

Whatever happens, I remain.

At the root of my being is pure awareness, a speck of intense light.

This speck, by its very nature, radiates and creates pictures in space and events in time -- effortlessly and spontaneously.


10. 'whatever happens' - {5929..5933}

It is not to be prepared for and anticipated.

But the very longing and search for reality is the movement, operation, action of reality.

All you can do is to grasp the central point, that reality is not an event and does not happen and whatever happens, whatever comes and goes, is not reality.

See the event as event only, the transient as transient, experience as mere experience and you have done all you can.

Then you are vulnerable to reality, no longer armoured against it, as you were when you gave reality to events and experiences.


11. 'whatever happens' - {6143..6147}

Why remember them and then make memory into a problem?

Be bland about them; do not divide them into high and low, inner and outer, lasting and transient.

Go beyond, go back to the source, go to the self that is the same whatever happens.

Your weakness is due to your conviction that you were born into the world.

In reality the world is ever recreated in you and by you.


12. 'whatever happens' - {6517..6521}

This complete aloofness, unconcern with mind and body is the best proof that at the core of your being you are neither mind nor body.

What happens to the body and the mind may not be within your power to change, but you can always put an end to your imagining yourself to be body and mind.

Whatever happens, remind yourself that only your body and mind are affected, not yourself.

The more earnest you are at remembering what needs to be remembered, the sooner will you be aware of yourself as you are, for memory will become experience.

Earnestness reveals being.


13. 'whatever happens' - {6795..6799}

Q: Is there a remedy against activity?

M: Watch it, and it shall cease.

Use every opportunity to remind yourself that you are in bondage, that whatever happens to you is due to the fact of your bodily existence.

Desire, fear, trouble, joy, they cannot appear unless you are there to appear to.

Yet, whatever happens, points to your existence as a perceiving centre.


14. 'whatever happens' - {6797..6801}

Use every opportunity to remind yourself that you are in bondage, that whatever happens to you is due to the fact of your bodily existence.

Desire, fear, trouble, joy, they cannot appear unless you are there to appear to.

Yet, whatever happens, points to your existence as a perceiving centre.

Disregard the pointers and be aware of what they are pointing to.

It is quite simple, but it needs be done.


15. 'whatever happens' - {7442..7446}

Just disregard.

Look through.

Remember to remember: 'whatever happens -- happens because I am'.

All reminds you that you are.

Take full advantage of the fact that to experience you must be.


16. 'whatever happens' - {7616..7620}

The physical events will go on happening, but by themselves they have no importance.

It is the mind alone that matters.

Whatever happens, you cannot kick and scream in an airline office or in a Bank.

Society does not allow it.

If you do not like their ways, or are not prepared to endure them, don't fly or carry money.


17. 'whatever happens' - {10450..10454}

It is a futile search.

There are no causes, but your ignorance of your real being, which is perfect and beyond all causation.

For whatever happens, all the universe is responsible and you are the source of the universe.

Q: I know nothing about being the cause of the universe.

M: Because you do not investigate.


18. 'whatever happens' - {14030..14034}

I could not trust.

M: Trusting Bhagavan is trusting yourself.

Be aware that whatever happens, happens to you, by you, through you, that you are the creator, enjoyer and destroyer of all you perceive and you will not be afraid.

Unafraid, you will not be unhappy, nor will you seek happiness.

In the mirror of your mind all kinds of pictures appear and disappear.


19. 'whatever happens' - {15221..15225}

There are religions in which suffering is considered good and noble.

M: Karma, or destiny, is an expression of a beneficial law: the universal trend towards balance, harmony and unity.

At every moment, whatever happens now, is for the best.

It may appear painful and ugly, a suffering bitter and meaningless, yet considering the past and the future it is for the best, as the only way out of a disastrous situation.

Q: Does one suffer only for one's own sins?



1. 'wise man' - {3282..3286}

There are no others to help.

A rich man, when he hands over his entire fortune to his family, has not a coin left to give a beggar.

So is the wise man (jnani) stripped of all his powers and possessions.

Nothing, literally nothing, can be said about him.

He cannot help anybody for he is everybody.


2. 'wise man' - {8276..8280}

) has potential powers beyond our wildest dreams.

Not only is the entire universe reflected in man, but also the power to control the universe is waiting to be used by him.

The wise man is not anxious to use such powers, except when the situation calls for them.

He finds the abilities and skills of the human personality quite adequate for the business of daily living.

Some of the powers can be developed by specialised training, but the man who flaunts such powers is still in bondage.


3. 'wise man' - {8279..8283}

He finds the abilities and skills of the human personality quite adequate for the business of daily living.

Some of the powers can be developed by specialised training, but the man who flaunts such powers is still in bondage.

The wise man counts nothing as his own.

When at some time and place some miracle is attributed to some person, he will not establish any causal link between events and people, nor will he allow any conclusions to be drawn.

All happened as it happened because it had to happen everything happens as it does, because the universe is as it is.



1. 'without awareness' - {925..929}

M: Awareness is primordial; it is the original state, beginningless, endless, uncaused, unsupported, without parts, without change.

Consciousness is on contact, a reflection against a surface, a state of duality.

There can be no consciousness without awareness, but there can be awareness without consciousness, as in deep sleep.

Awareness is absolute, consciousness is relative to its content; consciousness is always of something.

Consciousness is partial and changeful, awareness is total, changeless, calm and silent.


2. 'without awareness' - {7826..7830}

But here and now, through all your bodies and souls shines awareness, the pure light of chit.

Hold on to it unswervingly.

Without awareness, the body would not last a second.

There is in the body a current of energy, affection and intelligence, which guides, maintains and energises the body.

Discover that current and stay with it.


3. 'without awareness' - {12214..12218}

The heat maintains the flame, the flame consumes the wood.

Without heat there would be neither flame nor fuel.

Similarly, without awareness there would be no consciousness, nor life, which transforms matter into a vehicle of consciousness.

Q: You maintain that without me there would be no world, and that the world and my knowledge of the world are identical.

Science has come to a quite different conclusion: the world exists as something concrete and continuous, while I am a by-product of biological evolution of the nervous system, which is primarily not so much a seat of consciousness, as a mechanism of survival as individual and species.



1. 'without being' - {199..203}

On waking up the experience runs: 'I am -- the body -- in the world.

' It may appear to arise in succession but in fact it is all simultaneous, a single idea of having a body in a world.

Can there be the sense of 'I am' without being somebody or other?

Q: I am always somebody with its memories and habits.

I know no other 'I am'.


2. 'without being' - {994..998}

You may not be quite conscious of your physiological functions, but when it comes to thoughts and feelings, desires and fears you become acutely self-conscious.

To me these too are largely unconscious.

I find myself talking to people, or doing things quite correctly and appropriately, without being very much conscious of them.

It looks as if I live my physical, waking life automatically, reacting spontaneously and accurately.

Q: Does this spontaneous response come as a result of realisation, or by training?


3. 'without being' - {1057..1061}

The universe works by itself -- that I know.

What else do I need to know?

Q: So a jnani knows what he is doing only when he turns his mind to it; otherwise he just acts, without being concerned.

M: The average man is not conscious of his body as such.

He is conscious of his sensations, feelings and thoughts.


4. 'without being' - {1588..1592}

M: By all means attend to your duties.

Action, in which you are not emotionally involved and which is beneficial and does not cause suffering will not bind you.

You may be engaged in several directions and work with enormous zest, yet remain inwardly free and quiet, with a mirror-like mind, which reflects all, without being affected.

Q: Is such a state realisable?

M: I would not talk about it, if it were not.


5. 'without being' - {1849..1853}

The ideas: I am born at a given place, at a given time, from my parents and now I am so-and-so, living at, married to, father of, employed by, and so on, are not inherent in the sense 'I am'.

Our usual attitude is of 'I am this'.

Separate consistently and perseveringly the 'I am' from 'this' or 'that', and try to feel what it means to be, just to be, without being 'this' or 'that'.

All our habits go against it and the task of fighting them is long and hard sometimes, but clear understanding helps a lot.

The clearer you understand that on the level of the mind you can be described in negative terms only, the quicker you will come to the end of your search and realise your limitless being.


6. 'without being' - {6368..6372}

At present your being is mixed up with experiencing.

All you need is to unravel being from the tangle of experiences.

Once you have known pure being, without being this or that, you will discern it among experiences and you will no longer be misled by names and forms.

Self-limitation is the very essence of personality.

Q: How can I become universal?


7. 'without being' - {7337..7341}

Are you acting ever?

Some unknown power acts and you imagine that you are acting.

You are merely watching what happens, without being able to influence it in any way.

Q: Why is there such a tremendous resistance in me against accepting that I just can do nothing?

M: But what can you do?


8. 'without being' - {11689..11693}

They will go if you let them.

Then your normal natural state reappears, in which you are neither the body nor the mind, neither the 'me' nor the 'mine', but in a different state of being altogether.

It is pure awareness of being, without being this or that, without any self-identification with anything in particular, or in general.

In that pure light of consciousness there is nothing, not even the idea of nothing.

There is only light.


9. 'without being' - {12725..12729}

Q: Nevertheless, if for some reason I happen to trust them and obey, shall I be the loser?

M: If you are able to trust and obey, you will soon find your real Guru, or rather, he will find you.

Q: Does every knower of the Self become a Guru, or can one be a knower of Reality without being able to take others to it?

M: If you know what you teach, you can teach what you know, Here seership and teachership are one.

But the Absolute Reality is beyond both.


10. 'without being' - {13130..13134}

M: It is.

It is also all-pervading, all-conquering, intense beyond words.

No ordinary brain can stand it without being shattered; hence the absolute need for sadhana.

Purity of body and clarity of mind, non-violence and selflessness in life are essential for survival as an intelligent and spiritual entity.

Q: Are there entities in reality?



1. 'without cause' - {277..281}

M: Who can say?

It happened so.

Things happen without cause and reason and, after all, what does it matter, who is who?

Your high opinion of me is your opinion only.

Any moment you may change it.


2. 'without cause' - {5557..5561}

He is happy and fully aware that happiness is his very nature and that he need not do anything, nor strive for anything to secure it.

It follows him, more real than the body, nearer than the mind itself.

You imagine that without cause there can be no happiness.

To me dependence on anything for happiness is utter misery.

Pleasure and pain have causes, while my state is my own, totally uncaused, independent, unassailable.


3. 'without cause' - {5783..5787}

M: All happens as it happens.

Calamities, whether natural or man-made, happen, and there is no need to feel horrified.

Q: How can anything be without cause?

M: In every event the entire universe is reflected.

The ultimate cause is untraceable.


4. 'without cause' - {5852..5856}

But I did discover new things about myself, states so unlike what I knew before that I feel justified in calling them new.

M: The old self is your own self.

The state which sprouts suddenly and without cause, carries no stain of self; you may call it 'god'.

What is seedless and rootless, what does not sprout and grow, flower and fruit, what comes into being suddenly and in full glory, mysteriously and marvellously, you may call that 'god'.

It is entirely unexpected yet inevitable, infinitely familiar yet most surprising, beyond all hope yet absolutely certain.


5. 'without cause' - {5855..5859}

What is seedless and rootless, what does not sprout and grow, flower and fruit, what comes into being suddenly and in full glory, mysteriously and marvellously, you may call that 'god'.

It is entirely unexpected yet inevitable, infinitely familiar yet most surprising, beyond all hope yet absolutely certain.

Because it is without cause, it is without hindrance.

It obeys one law only; the law of freedom.

Anything that implies a continuity, a sequence, a passing from stage to stage cannot be the real.



1. 'without changing' - {3948..3952}

M: You can spend an eternity looking elsewhere for truth and love, intelligence and goodwill, imploring God and man -- all in vain.

You must begin in yourself, with yourself -- this is the inexorable law.

You cannot change the image without changing the face.

First realise that your world is only a reflection of yourself and stop finding fault with the reflection.

Attend to yourself, set yourself right -- mentally and emotionally.


2. 'without changing' - {5629..5633}

Q: Are you not afraid to die?

M: I shall tell you how my Guru's Guru died.

After announcing that his end was nearing, he stopped eating, without changing the routine of his daily life.

On the eleventh day, at prayer time he was singing and clapping vigorously and suddenly died!

Just like that, between two movements, like a blown out candle.


3. 'without changing' - {6178..6182}

The body mediates between me and the world.

Without the body there would be neither me nor the world.

M: The body appears in your mind, your mind is the content of your consciousness; you are the motionless witness of the river of consciousness which changes eternally without changing you in any way.

Your own changelessness is so obvious that you do not notice it.

Have a good look at yourself and all these misapprehensions and misconceptions will dissolve.



1. 'without conviction' - {5368..5372}

But mine is a silent language.

Learn to listen and understand.

Q: I do not see how one can begin without conviction.

M: Stay with me for some time, or give your mind to what I say and do and conviction will dawn.

Q: Not everybody has the chance of meeting you.


2. 'without conviction' - {9263..9267}

A formula, a mental pattern will not help you.

But unselfish action, free from all concern with the body and its interests will carry you into the very heart of Reality.

Q: Where am I to get the courage to act without conviction?

M: Love will give you the courage.

When you meet somebody wholly admirable, love-worthy, sublime, your love and admiration will give you the urge to act nobly.


3. 'without conviction' - {14706..14710}

Thinking of being ready impedes action.

And action is the touchstone of reality.

Q: Even when we act without conviction?

M: You cannot live without action, and behind each action there is some fear or desire.

Ultimately, all you do is based on your conviction that the world is real and independent of yourself.



1. 'without death' - {973..977}

M: How can you say so?

Without breach in continuity how can there be rebirth?

Can there be renewal without death?

Even the darkness of sleep is refreshing and rejuvenating.

Without death we would have been bogged up for ever in eternal senility.


2. 'without death' - {975..979}

Can there be renewal without death?

Even the darkness of sleep is refreshing and rejuvenating.

Without death we would have been bogged up for ever in eternal senility.

Q: Is there no such thing as immortality?

M: When life and death are seen as essential to each other, as two aspects of one being, that is immortality.


3. 'without death' - {4337..4341}

Just flow with it and give yourself completely to the task of the present moment, which is the dying now to the now.

For living is dying.

Without death life cannot be.

Get hold of the main thing that the world and the self are one and perfect.

Only your attitude is faulty and needs readjustment.



1. 'without desire' - {4601..4605}

But merely to trust is not enough.

You must also desire.

Without desire for freedom of what use is the confidence that you can acquire freedom?

Desire and confidence must go together.

The stronger your desire, the easier comes the help.


2. 'without desire' - {4660..4664}

Just realise the One Mover behind all that moves and leave all to Him.

If you do not hesitate, or cheat, this is the shortest way to reality.

Stand without desire and fear, relinquishing all control and all responsibility.

Q: What madness!

M: Yes, divine madness.


3. 'without desire' - {5128..5132}

M: All consciousness is limited and therefore painful.

At the root of consciousness lies desire, the urge to experience.

Q: Do you mean to say that without desire there can be no consciousness?

And what is the advantage of being unconscious?

If I have to forego pleasure for the freedom from pain, I better keep both.


4. 'without desire' - {5548..5552}

To the Self the world is but a colourful show, which he enjoys as long as it lasts and forgets when it is over.

Whatever happens on the stage makes him shudder in terror or roll with laughter, yet all the time he is aware that it is but a show.

Without desire or fear he enjoys it, as it happens.

Questioner: The person immersed in the world has a life of many flavours.

He weeps, he laughs, loves and hates, desires and fears, suffers and rejoices.


5. 'without desire' - {6850..6854}

The body has its urges and mind its pains and pleasures.

Awareness is unattached and unshaken.

It is lucid, silent, peaceful, alert and unafraid, without desire and fear.

Meditate on it as your true being and try to be it in your daily life, and you shall realise it in its fullness.

Mind is interested in what happens, while awareness is interested in the mind itself.


6. 'without desire' - {9201..9205}

Wherefrom come all the powerful attractions that make all created things respond to each other, that bring people together, if not from the Supreme?

Shun not desire; see only that it flows into the right channels.

Without desire you are dead.

But with low desires you are a ghost.

Q: What is the experience which comes nearest to the Supreme?


7. 'without desire' - {10038..10042}

Q: Don't we reach the Absolute through a gradation of experiences?

Beginning with the grossest, we end with the most sublime.

M: There can be no experience without desire for it.

There can be gradation between desires, but between the most sublime desire and the freedom from all desire there is an abyss which must be crossed.

The unreal may look real, but it is transient.


8. 'without desire' - {10281..10285}

Maharaj: Yes, it does happen.

Q: Who compels the Guru to submit to these indignities?

M: The Guru is basically without desire.

He sees what happens, but feels no urge to interfere.

He makes no choices, takes no decisions.


9. 'without desire' - {10355..10359}

Stop accepting them and they will dissolve.

Whatever you think about with desire or fear appears before you as real.

Look at it without desire or fear and it does lose substance.

Pleasure and pain are momentary.

It is simpler and easier to disregard them than to act on them.


10. 'without desire' - {15041..15045}

You need not forget; when desire and fear end, bondage also ends.

It is the emotional involvement, the pattern of likes and dislikes which we call character and temperament, that create the bondage.

Q: Without desire and fear what motive is there for action?

M: None, unless you consider love of life, of righteousness, of beauty, motive enough.

Do not be afraid of freedom from desire and fear.



1. 'without knowing' - {190..194}

Having forgotten, or not having experienced?

Don't you experience even when unconscious?

Can you exist without knowing?

A lapse in memory: is it a proof of non-existence?

And can you validly talk about your own non-existence as an actual experience?


2. 'without knowing' - {3870..3874}

M: What else?

Give your undivided attention to the most important in your life -- yourself.

Of your personal universe you are the centre -- without knowing the centre what else can you know?

Q: But how can I know myself?

To know myself I must be away from myself.


3. 'without knowing' - {5055..5059}

Q: Oh, no.

I know by comparison.

If I am blind from birth and you tell me that you know things without touching them, while I must touch to know, I am aware that I am blind without knowing what does it mean to see.

Similarly, I know that I am lacking something when you assert things which I cannot grasp.

You are telling me such wonderful things about myself; according to you I am eternal, omnipresent, omniscient, supremely happy, creator, preserver and destroyer of all there is, the source of all life, the heart of being, the lord and the beloved of every creature.


4. 'without knowing' - {9926..9930}

Q: No, I cannot.

M: How do you know that you cannot?

There are so many things you are doing without knowing how to do it.

You digest, you circulate your blood and lymph, you move your muscles -- all without knowing how.

In the same way, you perceive, you feel, you think without knowing the why and how of it.


5. 'without knowing' - {9927..9931}

M: How do you know that you cannot?

There are so many things you are doing without knowing how to do it.

You digest, you circulate your blood and lymph, you move your muscles -- all without knowing how.

In the same way, you perceive, you feel, you think without knowing the why and how of it.

Similarly you are yourself without knowing it.


6. 'without knowing' - {9928..9932}

There are so many things you are doing without knowing how to do it.

You digest, you circulate your blood and lymph, you move your muscles -- all without knowing how.

In the same way, you perceive, you feel, you think without knowing the why and how of it.

Similarly you are yourself without knowing it.

There is nothing wrong with you as the Self.


7. 'without knowing' - {9929..9933}

You digest, you circulate your blood and lymph, you move your muscles -- all without knowing how.

In the same way, you perceive, you feel, you think without knowing the why and how of it.

Similarly you are yourself without knowing it.

There is nothing wrong with you as the Self.

It is what it is to perfection.


8. 'without knowing' - {10363..10367}

Reality is beyond consciousness.

Q: While we are conscious of appearances, how is it that we are not conscious that these are mere appearances?

M: The mind covers up reality, without knowing it.

To know the nature of the mind, you need intelligence, the capacity to look at the mind in silent and dispassionate awareness.

Q: If I am of the nature of all-pervading consciousness, how could ignorance and illusion happen to me?


9. 'without knowing' - {11424..11428}

All will come through, not a single soul (jiva) shall be lost.

Q: I am very much afraid of taking intellectual understanding for realisation.

I may talk of truth without knowing it, and may know it without a single word said.

I understand these conversations are going to be published.

What will be their effect on the reader?


10. 'without knowing' - {12115..12119}

Q: I find that I am always restless, longing, hoping, seeking, finding, enjoying, abandoning, searching again.

What is it that keeps me on the boil?

M: You are really in search of yourself, without knowing it.

You are love-longing for the love-worthy, the perfectly lovable.

Due to ignorance you are looking for it in the world of opposites and contradictions.


11. 'without knowing' - {12543..12547}

Q: So, the innocent suffers for the guilty?

M: In our ignorance we are innocent; in our actions we are guilty.

We sin without knowing and suffer without understanding.

Our only hope: to stop, to look, to understand and to get out of the traps of memory.

For memory feeds imagination and imagination generates desire and fear.


12. 'without knowing' - {15181..15185}

Accept no guidance but from within, and even then sift out all memories for they will mislead you.

Even if you are quite ignorant of the ways and the means, keep quiet and look within; guidance is sure to come.

You are never left without knowing what your next step should be.

The trouble is that you may shirk it.

The Guru is there for giving you courage because of his experience and success.


13. 'without knowing' - {15768..15772}

M: Discontinuity is the law, when you deal with the concrete: The continuous cannot be experienced, for it has no borders.

Consciousness implies alterations, change followings change, when one thing or state comes to an end and another begins; that which has no borderline cannot be experienced in the common meaning of the word.

One can only be it, without knowing, but one can know what it is not.

It is definitely not the entire content of consciousness which is always on the move.

Q: If the immovable cannot be known, what is the meaning and purpose of its realisation?



1. 'without love' - {3441..3445}

Love is wise, sex is blind.

Once the true nature of love and sex is understood there will be no conflict or confusion.

Q: There is so much sex without love.

M: Without love all is evil.

Life itself without love is evil.


2. 'without love' - {3442..3446}

Once the true nature of love and sex is understood there will be no conflict or confusion.

Q: There is so much sex without love.

M: Without love all is evil.

Life itself without love is evil.

Q: What can make me love?


3. 'without love' - {3443..3447}

Q: There is so much sex without love.

M: Without love all is evil.

Life itself without love is evil.

Q: What can make me love?

M: You are love itself -- when you are not afraid.


4. 'without love' - {8869..8873}

All you need is a sincere longing for reality.

We call it atma-bhakti, the love of the Supreme: or moksha-sankalpa, the determination to be free from the false.

Without love, and will inspired by love, nothing can be done.

Merely talking about Reality without doing anything about it is self-defeating.

There must be love in the relation between the person who says 'I am' and the observer of that 'I am'.


5. 'without love' - {12708..12712}

The master, the disciple, the love and trust between them, these are one fact, not so many independent facts.

Each is a part of the other.

Without love and trust there would have been no Guru nor disciple, and no relationship between them.

It is like pressing a switch to light an electric lamp.

It is because the lamp, the wiring, the switch, the transformer, the transmission lines and the power house form a single whole, that you get the light.


6. 'without love' - {14423..14427}

After all, it is earnestness that is indispensable, the crucial factor.

Sadhana is only a vessel and it must be filled to the brim with earnestness, which is but love in action.

For nothing can be done without love.

Q: We love only ourselves.

M: Were it so, it would be splendid!



1. 'without memory' - {1758..1762}

M: So, to be a person, you need memory?

Q: Of course.

M: And without memory, what are you?

Q: Incomplete memory entails incomplete personality.

Without memory I cannot exist as a person.


2. 'without memory' - {1760..1764}

M: And without memory, what are you?

Q: Incomplete memory entails incomplete personality.

Without memory I cannot exist as a person.

M: Surely you can exist without memory.

You do so -- in sleep.


3. 'without memory' - {1761..1765}

Q: Incomplete memory entails incomplete personality.

Without memory I cannot exist as a person.

M: Surely you can exist without memory.

You do so -- in sleep.

Q: Only in the sense of remaining alive.


4. 'without memory' - {4842..4846}

What is identity, after all?

Continuity in memory?

Can you talk of identity without memory?

Q: Yes, I can.

The child may not know its parents, yet the hereditary characteristics will be there.


5. 'without memory' - {8961..8965}

M: No memory of past pleasure or pain is left.

Each moment is newly born.

Q: Without memory you cannot be conscious.

M: Of course I am conscious, and fully aware of it.

I am not a block of wood!


6. 'without memory' - {11915..11919}

It does not change -- it is always the same -- it appears to be there on its own -- something strange and alien.

Of course it is in the chit, consciousness, but appears to be outside because of its apparent changelessness.

The foundation of things is in memory -- without memory there would be no recognition.

Creation -- reflection -- rejection: Brahma -- Vishnu -- Shiva: this is the eternal process.

All things are governed by it.


7. 'without memory' - {13562..13566}

Withdraw your belief in its reality and it will dissolve like a dream.

Time can bring down mountains; much more you, who are the timeless source of time.

For without memory and expectation there can be no time.

Q: Is the 'I am' the Ultimate?

M: Before you can say: 'I am', you must be there to say it.



1. 'without self' - {3469..3473}

If you have not learnt, repeat.

Q: What am I to learn?

M: To live without self-concern.

For this you must know your own true being (swarupa) as indomitable, fearless, ever victorious.

Once you know with absolute certainty that nothing can trouble you but your own imagination, you come to disregard your desires and fears, concepts and ideas and live by truth alone.


2. 'without self' - {6603..6607}

Unless you have realised them as one with yourself, you cannot love them Don't pretend to be what you are not, don't refuse to be what you are.

Your love of others is the result of self-knowledge, not its cause.

Without self-realisation, no virtue is genuine.

When you know beyond all doubting that the same life flows through all that is and you are that life, you will love all naturally and spontaneously.

When you realise the depth and fullness of your love of yourself, you know that every living being and the entire universe are included in your affection.


3. 'without self' - {15513..15517}

To be what you are, you must go beyond the mind, into your own being.

It is immaterial what is the mind that you leave behind, provided you leave it behind for good.

This again is not possible without self-realisation.

Q: What comes first -- the abandoning of the mind or self-realisation?

M: Self-realisation definitely comes first.



1. 'witness attitude' - {5672..5676}

The gospel of self-realisation, once heard, will never be forgotten.

Like a seed left in the ground, it will wait for the right season and sprout and grow into a mighty tree.

41: Develop the Witness Attitude.

Questioner: What is the daily and hourly state of mind of a realised man?

How does he see, hear, eat, drink, wake and sleep, work and rest?


2. 'witness attitude' - {5802..5806}

Q: If nature is in the mind and the mind is my own, I should be able to control nature, which is not really the case.

Forces beyond my control determine my behaviour.

M: Develop the witness attitude and you will find in your own experience that detachment brings control.

The state of witnessing is full of power, there is nothing passive about it.

42: Reality can not be Expressed.


3. 'witness attitude' - {9176..9180}

Q: We were told that of all forms of spiritual practices the practice of the attitude of a mere witness is the most efficacious.

How does it compare with faith?

M: The witness attitude is also faith; it is faith in oneself.

You believe that you are not what you experience and you look at everything as from a distance.

There is no effort in witnessing.



1. 'witness remains' - {5902..5906}

M: You live, you feel, you think.

By giving attention to your living, feeling and thinking, you free yourself from them and go beyond them.

Your personality dissolves and only the witness remains.

Then you go beyond the witness.

Do not ask how it happens.


2. 'witness remains' - {10944..10948}

Or, you may keep your body and die only in the mind.

The death of the mind is the birth of wisdom.

Q: The person goes and only the witness remains.

M: Who remains to say: 'I am the witness'.

When there is no 'I am', where is the witness?


3. 'witness remains' - {12087..12091}

M: Exactly as a shadow appears when light is intercepted by the body, so does the person arise when pure self-awareness is obstructed by the 'I-am-the-body' idea.

And as the shadow changes shape and position according to the lay of the land, so does the person appear to rejoice and suffer, rest and toil, find and lose according to the pattern of destiny.

When the body is no more, the person disappears completely without return, only the witness remains and the Great Unknown.

The witness is that which says 'I know'.

The person says 'I do'.



1. 'witnessing consciousness' - {1141..1145}

You can know the false only.

The true you must yourself be.

Q: There is the witnessed consciousness and there is the witnessing consciousness.

Is the second the supreme?

M: There are the two -- the person and the witness, the observer.


2. 'witnessing consciousness' - {9185..9189}

Cease to be the object and become the subject of all that happens; once having turned within, you will find yourself beyond the subject.

When you have found yourself, you will find that you are also beyond the object, that both the subject and the object exist in you, but you are neither.

Q: You speak of the mind, of the witnessing consciousness beyond the mind and of the Supreme, which is beyond awareness.

Do you mean to say that even awareness is not real?

M: As long as you deal in terms: real -- unreal; awareness is the only reality that can be.


3. 'witnessing consciousness' - {10785..10789}

Maharaj: The person is of little use.

It is deeply involved in its own affairs and is completely ignorant of its true being.

Unless the witnessing consciousness begins to play on the person and it becomes the object of observation rather than the subject, realisation is not feasible.

It is the witness that makes realisation desirable and attainable.

Q: There comes a point in a person's life when it becomes the witness.



1. 'world appears' - {533..537}

Maharaj: This may or may not be so.

Even if it is, it is only so from the mind's point of view, but In fact the entire universe (mahadakash) exists only in consciousness (chidakash), while I have my stand in the Absolute (paramakash).

In pure being consciousness arises; in consciousness the world appears and disappears.

All there is is me, all there is is mine.

Before all beginnings, after all endings -- I am.


2. 'world appears' - {1424..1428}

Q: I see.

Completely, but -- hopelessly?

M: Within the prison of your world appears a man who tells you that the world of painful contradictions, which you have created, is neither continuous nor permanent and is based on a misapprehension.

He pleads with you to get out of it, by the same way by which you got into it.

You got into it by forgetting what you are and you will get out of it by knowing yourself as you are.


3. 'world appears' - {7918..7922}

Give up all and you gain all.

Then life becomes what it was meant to be: pure radiation from an inexhaustible source.

In that light the world appears dimly like a dream.

Q: If my world is merely a dream and you are a part of it, what can you do for me?

If the dream is not real, having no being, how can reality affect it?


4. 'world appears' - {8127..8131}

Only I see it as it is, while you don't.

You see yourself in the world, while I see the world in myself.

To you, you get born and die, while to me, the world appears and disappears.

Our world is real, but your view of it is not.

There is no wall between us, except the one built by you.


5. 'world appears' - {11503..11507}

When I know the horrors the world is full of, the wars, the concentration camps, the inhuman exploitations, how can I own it as my own creation?

However limited I am, I could not have created so cruel a world.

M: Find to whom this cruel world appears and you will know why it appears so cruel.

Your questions are perfectly legitimate, but just cannot be answered unless you know whose is the world.

To find out the meaning of a thing you must ask its maker.


6. 'world appears' - {11511..11515}

M: There is nothing in the world that you cannot know, when you know yourself.

Thinking yourself to be the body you know the world as a collection of material things.

When you know yourself as a centre of consciousness, the world appears as the ocean of the mind.

When you know yourself as you are in reality, you know the world as yourself.

Q: It all sounds very beautiful, but does not answer my question.


7. 'world appears' - {15038..15042}

Becoming has, apparently, no beginning and no end, for it restarts every moment.

With the cessation of imagination and desire, becoming ceases and the being this or that merges into pure being, which is not describable, only experienceable.

The world appears to you so overwhelmingly real, because you think of it all the time; cease thinking of it and it will dissolve into thin mist.

You need not forget; when desire and fear end, bondage also ends.

It is the emotional involvement, the pattern of likes and dislikes which we call character and temperament, that create the bondage.



1. 'wrong ideas' - {998..1002}

Q: Does this spontaneous response come as a result of realisation, or by training?

M: Both.

Devotion to you goal makes you live a clean and orderly life, given to search for truth and to helping people, and realisation makes noble virtue easy and spontaneous, by removing for good the obstacles in the shape of desires and fears and wrong ideas.

Q: Don't you have desires and fears any more?

M: My destiny was to be born a simple man, a commoner, a humble tradesman, with little of formal education.


2. 'wrong ideas' - {2189..2193}

M: Discard all traditional standards.

Leave them to the hypocrites.

Only what liberates you from desire and fear and wrong ideas is good.

As long as you worry about sin and virtue you will have no peace.

Q: I grant that sin and virtue are social norms.


3. 'wrong ideas' - {2838..2842}

In reality nothing ever happens.

When the mind is restless, it makes Shiva dance, like the restless waters of the lake make the moon dance.

It is all appearance, due to wrong ideas.

Q: Surely, you are aware of many things and behave according to their nature.

You treat a child as a child and an adult as an adult.


4. 'wrong ideas' - {3390..3394}

M: Self-identification with the limited (vyaktitva).

Sensations as such, however strong, do not cause suffering.

It is the mind bewildered by wrong ideas, addicted to thinking: 'I am this' 'I am that', that fears loss and craves gain and suffers when frustrated.

Q: A friend of mine used to have horrible dreams night after night.

Going to sleep would terrorise him.


5. 'wrong ideas' - {3981..3985}

Ours is a world of feelings and ideas, of attractions and repulsions, of scales of values, of motives and incentives, a mental world altogether.

Biologically we need very little, our problems are of a different order.

Problems created by desires and fears and wrong ideas can be solved only on the level of the mind.

You must conquer your own mind and for this you must go beyond it.

Q: What does it mean to go beyond the mind.


6. 'wrong ideas' - {6383..6387}

But how has one to make it into a way of living?

M: Having never left the house you are asking for the way home.

Get rid of wrong ideas, that is all.

Collecting right ideas also will take you nowhere.

Just cease imagining.


7. 'wrong ideas' - {6996..7000}

M: Take cognisance of the whole of it, not only of the outer symptoms.

All illness begins in the mind.

Take care of the mind first, by tracing and eliminating all wrong ideas and emotions.

Then live and work disregarding illness and think no more of it.

With the removal of causes the effect is bound to depart.


8. 'wrong ideas' - {11468..11472}

But the obstacles to wisdom are deeply affected by practice.

Q: What are the obstacles?

M: Wrong ideas and desires leading to wrong actions, causing dissipation and weakness of mind and body.

The discovery and abandonment of the false remove what prevents the real entering the mind.

Q: I can distinguish two states of mind: 'I am' and 'the world is'; they arise and subside together.


9. 'wrong ideas' - {15366..15370}

Surely, there is only one self and you are that self.

The self you are is the only self there is.

Remove and abandon your wrong ideas about yourself and there it is, in all its glory.

It is only your mind that prevents self-knowledge.

Q: How am I to be rid of the mind?


10. 'wrong ideas' - {15372..15376}

M: There is no such thing as mind.

There are ideas and some of them are wrong.

Abandon the wrong ideas, for they are false and obstruct your vision of yourself.

Q: Which ideas are wrong and which are true?

M: Assertions are usually wrong and denials -- right.



1. 'yourself beyond' - {5182..5186}

Also apply it in your daily life.

Have patience with me and, above all have patience with yourself, for you are your only obstacle.

The way leads through yourself beyond yourself.

As long as you believe only the particular to be real, conscious and happy and reject the non-dual reality as something imagined, an abstract concept, you will find me doling out concepts and abstractions.

But once you have touched the real within your own being, you will find me describing what for you is the nearest and the dearest.


2. 'yourself beyond' - {6717..6721}

You are asking because you are not sure of yourself.

And you are not sure of yourself because you never paid attention to yourself, only to your experiences.

Be interested in yourself beyond all experience, be with yourself, love yourself; the ultimate security is found only in self-knowledge.

The main thing is earnestness.

Be honest with yourself and nothing will betray you.


3. 'yourself beyond' - {7770..7774}

The true and effective motive is love.

You see people suffer and you seek the best way of helping them.

The answer is obvious -- first put yourself beyond the need of help.

Be sure your attitude is of pure goodwill, free of expectation of any kind.

Those who seek mere happiness may end up in sublime indifference, while love will never rest.


4. 'yourself beyond' - {9183..9187}

If in the state of witnessing you ask yourself: 'Who am I?

', the answer comes at once, though it is wordless and silent.

Cease to be the object and become the subject of all that happens; once having turned within, you will find yourself beyond the subject.

When you have found yourself, you will find that you are also beyond the object, that both the subject and the object exist in you, but you are neither.

Q: You speak of the mind, of the witnessing consciousness beyond the mind and of the Supreme, which is beyond awareness.


5. 'yourself beyond' - {11453..11457}

Pleasant is the ending of pain and painful the end of pleasure.

They just rotate in endless succession.

Investigate the vicious circle till you find yourself beyond it.

Q: Don't I need your grace to take me beyond?

M: The grace of your Inner Reality is timelessly with you.

1. 'according to circumstances' - {825..829}
My desires are legitimate. They are right desires, why don't they come true? M: Desires are right or wrong according to circumstances; it depends on how you look at them. It is only for the individual that a distinction between right and wrong is valid. Q: What are the guide-lines for such distinction? 2. 'according to circumstances' - {3004..3008}
All are Yogis, in a way. M: On the human scale of values deliberate effort is considered praiseworthy. In reality both the Yogi and Bhogi follow their own nature, according to circumstances and opportunities. The Yogi's life is governed by a single desire -- to find the Truth; the Bhogi serves many masters. But the Bhogi becomes a Yogi and the Yogi may get a rounding up in a bout of Bhoga. 3. 'according to circumstances' - {4888..4892}
A liberated man is extremely law- abiding. But his laws are the laws of his real self, not of his society. These he observes, or breaks according to circumstances and necessity. But he will never be fanciful and disorderly. Q: What I cannot accept is justification by custom and habit. 4. 'according to circumstances' - {10654..10658}
M: When you know your true being, you have no problems. You may please your parents or not, marry or not, make a lot of money or not; it is all the same to you. Just act according to circumstances, yet in close touch with the facts, with the reality in every situation. Q: Is it not a very high state? M: Oh no, it is the normal state. 5. 'according to circumstances' - {14453..14457}
Know it to be your real being and act accordingly. Q: What difference will it make in action what I take myself to be. Actions just happen according to circumstances. M: Circumstances and conditions rule the ignorant. The knower of reality is not compelled. 6. 'according to circumstances' - {15721..15725}
Q: I have seen people supposed to have realised, laughing and crying. Does it not show that they are not free of desire and fear? M: They may laugh and cry according to circumstances, but inwardly they are cool and clear, watching detachedly their own spontaneous reactions. Appearances are misleading and more so in the case of a jnani. Q: I do not understand you. 1. 'according to his' - {3183..3187}
Whatever the way of approach, in the end all becomes one. Q: If there be no difference in the goal, why discriminate between various approaches? M: Let each act according to his nature. The ultimate purpose will be served in any case. All your discriminations and classifications are quite all right, but they do not exist in my case. 2. 'according to his' - {8051..8055}
56: Consciousness Arising, World Arises. Questioner: When an ordinary man dies, what happens to him? Maharaj: According to his belief it happens, As life before death is but imagination, so is life after. The dream continues. Q: And what about the jnani? 3. 'according to his' - {8193..8197}
Don't create differences where there are none. Q: I began with the question about the man who died. You said that his experiences will shape themselves according to his expectations and beliefs. M: Before you were born you expected to live according to a plan, which you yourself had laid down. Your own will was the backbone of your destiny. 4. 'according to his' - {14121..14125}
The disciple is taken over by a power he cannot control, nor resist, and feels as helpless as a leaf in the storm. The only thing that keeps him safe from madness and death is his faith in the love and power of his Guru. M: Every teacher teaches according to his own experience. Experience is shaped by belief and belief is shaped by experience. Even the Guru is shaped by the disciple to his own image. 5. 'according to his' - {14286..14290}
Q: The same answer? M: The same in essence, varied in expression. Each seeker accepts, or invents, a method which suits him, applies it to himself with some earnestness and effort, obtains results according to his temperament and expectations, casts them into the mound of words, builds them into a system, establishes a tradition and begins to admit others into his 'school of Yoga'. It is all built on memory and imagination. No such school is valueless, nor indispensable; in each one can progress up to the point, when all desire for progress must be abandoned to make further progress possible. 6. 'according to his' - {14972..14976}
M: I know no sin, nor sinner. Your distinction and valuation do not bind me. Everybody behaves according to his nature. It cannot be helped, nor need it be regretted. Q: Others suffer. 1. 'all that happens' - {73..77}
Yet 'I am' remains. And behold the eternal now. Memory seems to being things to the present out of the past, but all that happens does happen in the present only. It is only in the timeless now that phenomena manifest themselves. Thus, time and causality do not apply in reality. 2. 'all that happens' - {2355..2359}
Of what use is it to a modern young Westerner? M: None, unless he is very much attracted. For him the right procedure is to adhere to the thought that he is the ground of all knowledge, the immutable and perennial awareness of all that happens to the senses and the mind. If he keeps it in mind all the time, aware and alert, he is bound to break the bounds of non-awareness and emerge into pure life, light and love. The idea -- 'I am the witness only' will purify the body and the mind and open the eye of wisdom. 3. 'all that happens' - {4669..4673}
Q: How can the universal be responsible for the particular? M: All life on earth depends on the sun. Yet you cannot blame the sun for all that happens, though it is the ultimate cause. Light causes the colour of the flower, but it neither controls, nor is responsible for it directly. It makes it possible, that is all. 4. 'all that happens' - {8216..8220}
All this I perceive quite clearly, but somehow I am not in it, I feel myself as if floating over it, aloof and detached. Even not aloof and detached. There is aloofness and detachment as there is thirst and hunger; there is also the awareness of it all and a sense of Immense distance, as if the body and the mind and all that happens to them were somewhere far out on the horizon. I am like a cinema screen -- clear and empty -- the pictures pass over it and disappear, leaving it as clear and empty as before. In no way is the screen affected by the pictures, nor are the pictures affected by the screen. 5. 'all that happens' - {9183..9187}
If in the state of witnessing you ask yourself: 'Who am I? ', the answer comes at once, though it is wordless and silent. Cease to be the object and become the subject of all that happens; once having turned within, you will find yourself beyond the subject. When you have found yourself, you will find that you are also beyond the object, that both the subject and the object exist in you, but you are neither. Q: You speak of the mind, of the witnessing consciousness beyond the mind and of the Supreme, which is beyond awareness. 6. 'all that happens' - {9314..9318}
M: All directions are within the mind! I am not asking you to look in any particular direction. Just look away from all that happens in your mind and bring it to the feeling 'I am'. The 'I am' is not a direction. It is the negation of all direction. 7. 'all that happens' - {9635..9639}
M: You must give yourself time to brood over these things. The old grooves must be erased in your brain, without forming new ones. You must realise yourself as the immovable, behind and beyond the movable, the silent witness of all that happens. Q: Does it mean that I must give up all idea of an active life? M: Not at all. 8. 'all that happens' - {12002..12006}
Q: Things do not just happen. There must be a cause for everything. M: All that happens is the cause of all that happens. Causes are numberless; the idea of a sole cause is an illusion. Q: You must have been doing something specific -- some meditation or Yoga. 9. 'all that happens' - {13044..13048}
It records, it reproduces -- all by itself. You only listen. Similarly, I watch all that happens, including my talking to you. It is not me who talks, the words appear in my mind and then I hear them said. Q: Is it not the case with everybody? 10. 'all that happens' - {13247..13251}
86: The Unknown is the Home of the Real. Questioner: Who is the Guru and who is the supreme Guru? Maharaj: All that happens in your consciousness is your Guru. And pure awareness beyond consciousness is the supreme Guru. Q: My Guru is Sri Babaji. 11. 'all that happens' - {13523..13527}
They make me feel empowered and responsible, while in fact it is time that does all. M: This is the end of Yoga -- to realise independence. All that happens, happens in and to the mind, not to the source of the 'I am'. Once you realise that all happens by itself, (call it destiny, or the will of God or mere accident), you remain as witness only, understanding and enjoying, but not perturbed. Q: If I cease trusting words altogether, what will be my condition? 12. 'all that happens' - {14020..14024}
Because you are not happy you seek happiness in pleasure; pleasure brings in pain and therefore you call it worldly; you then long for some other pleasure, without pain, which you call divine. In reality, pleasure is but a respite from pain. Happiness is both worldly and unworldly, within and beyond all that happens. Make no distinction, don't separate the inseparable and do not alienate yourself from life. Q: How well I understand you now! 13. 'all that happens' - {14448..14452}
Awareness and matter are the active and the passive aspects of pure being, which is in both and beyond both. Space and time are the body and the mind of the universal existence. My feeling is that all that happens in space and time happens to me, that every experience is my experience every form is my form. What I take myself to be, becomes my body and all that happens to that body becomes my mind. But at the root of the universe there is pure awareness, beyond space and time, here and now. 14. 'all that happens' - {14449..14453}
Space and time are the body and the mind of the universal existence. My feeling is that all that happens in space and time happens to me, that every experience is my experience every form is my form. What I take myself to be, becomes my body and all that happens to that body becomes my mind. But at the root of the universe there is pure awareness, beyond space and time, here and now. Know it to be your real being and act accordingly. 15. 'all that happens' - {14947..14951}
Does it mean that none is responsible for the world as it is? M: The idea of responsibility is in your mind. You think there must be something or somebody solely responsible for all that happens. There is a contradiction between a multiple universe and a single cause. Either one or the other must be false. 16. 'all that happens' - {15441..15445}
Whatever you see, hear or think of, remember -- you are not what happens, you are he to whom it happens. Delve deeply into the sense 'I am' and you will surely discover that the perceiving centre is universal, as universal as the light that illumines the world. All that happens in the universe happens to you, the silent witness. On the other hand, whatever is done, is done by you, the universal and inexhaustible energy. Q: It is, no doubt, very gratifying to hear that one is the silent witness as well as the universal energy. 17. 'all that happens' - {15731..15735}
Q: An accident would destroy your equanimity. M: The strange fact is that it does not. To my own surprise, I remain as I am -- pure awareness, alert to all that happens. Q: Even at the Moment of death? M: What is it to me that the body dies? 1. 'all that lives' - {2370..2374}
Where is the difference? M: The difference is in the meaning attached to the words 'I am'. With the realised man the experience: 'I am the world, the world is mine' is supremely valid -- he thinks, feels and acts integrally and in unity with all that lives. He may not even know the theory and practice of self- realisation, and be born and bred free of religious and metaphysical notions. But there will not be the least flaw in his understanding and compassion. 2. 'all that lives' - {5686..5690}
The event itself is of little importance, but he is full of compassion for the suffering being, whether alive or dead, in the body or out of it. After all, love and compassion are his very nature. He is one with all that lives and love is that oneness in action. Q: People are very much afraid of death. M: The jnani is afraid of nothing. 3. 'all that lives' - {8411..8415}
M: Look at it in terms of awareness. Wider and deeper consciousness is higher. All that lives, works for protecting, perpetuating and expanding consciousness. This is the world's sole meaning and purpose. It is the very essence of Yoga -- ever raising the level of consciousness, discovery of new dimensions, with their properties, qualities and powers. 4. 'all that lives' - {14482..14486}
After all, your only problem is the eager self-identification with whatever you perceive. Give up this habit, remember that you are not what you perceive, use your power of alert aloofness. See yourself in all that lives and your behaviour will express your vision. Once you realise that there is nothing in this world, which you can call your own, you look at it from the outside as you look at a play on the stage, or a picture on the screen, admiring and enjoying, but really unmoved. As long as you imagine yourself to be something tangible and solid, a thing among things, actually existing in time and space, short-lived and vulnerable, naturally you will be anxious to survive and increase. 5. 'all that lives' - {15772..15776}
Q: If the immovable cannot be known, what is the meaning and purpose of its realisation? M: To realise the immovable means to become immovable. And the purpose is the good of all that lives. Q: Life is movement. Immobility is death. 1. 'all your problems' - {207..211}
M: Is it not important to you to know whether you are a mere body, or something else? Or, maybe nothing at all? Don't you see that all your problems are your body's problems -- food, clothing, shelter, family, friends, name, fame, security, survival -- all these lose their meaning the moment you realise that you may not be a mere body. Q: What benefit is there in knowing that I am not the body? M: Even to say that you are not the body is not quite true. 2. 'all your problems' - {4563..4567}
The observable is in the mind. The nature of the self is pure awareness, pure witnessing, unaffected by the presence or absence of knowledge or liking. Have your being outside this body of birth and death and all your problems will be solved. They exist because you believe yourself born to die. Undeceive yourself and be free. 3. 'all your problems' - {6295..6299}
In reality nothing is lacking and nothing is needed, all work is on the surface only. In the depths there is perfect peace. All your problems arise because you have defined and therefore limited yourself. When you do not think yourself to be this or that, all conflict ceases. Any attempt to do something about your problems is bound to fail, for what is caused by desire can be undone only in freedom from desire. 4. 'all your problems' - {7240..7244}
Suicide would be the way out. M: As long as you pay attention to ideas, your own or of others, you will be in trouble. But if you disregard all teachings, all books, anything out into words and dive deeply within yourself and find yourself, this alone will solve all your problems and leave you in full mastery of every situation, because you will not be dominated by your ideas about the situation. Take an example. You are in the company of an attractive woman. 1. 'am beyond all' - {1081..1085}
I am beyond time. However long a life may be, it is but a moment and a dream. In the same way I am beyond all attributes. They appear and disappear in my light, but cannot describe me. The universe is all names and forms, based on qualities and their differences, while I am beyond. 2. 'am beyond all' - {1652..1656}
What he told me to do, I did. He told me to concentrate on 'I am' -- I did. He told me that I am beyond all perceivables and conceivables -- I believed. I gave him my heart and soul, my entire attention and the whole of my spare time (I had to work to keep my family alive). As a result of faith and earnest application, I realised my self (swarupa) within three years. 3. 'am beyond all' - {3609..3613}
I am the poet -- in dream. But in reality I am neither. I am beyond all dreams. I am the light in which all dreams appear and disappear. I am both inside and outside the dream. 4. 'am beyond all' - {4798..4802}
Q: I can reject only verbally. At best I remember to repeat the formula: 'This is not me, this is not mine. I am beyond all this'. M: Good enough. First verbally, then mentally and emotionally, then in action. 5. 'am beyond all' - {7961..7965}
Timelessness is beyond the illusion of time, it is not an extension in time. He who called himself Vashishta knew Vashishta. I am beyond all names and shapes. Vashishta is a dream in your dream. How can I know him? 6. 'am beyond all' - {8833..8837}
Q: Are you always in a state of samadhi? M: Of course not Samadhi is a state of mind, after all. I am beyond all experience, even of samadhi. I am the great devourer and destroyer: whatever I touch dissolves into void (akash). Q: I need samadhis for self-realisation. 7. 'am beyond all' - {9135..9139}
M: I know myself as I am in reality. I am neither the body, nor the mind, nor the mental faculties. I am beyond all these. Q: Are you just nothing? M: Come on, be reasonable. 1. 'am not afraid' - {2698..2702}
I accept and am accepted. I am all and all is me. Being the world I am not afraid of the world. Being all, what am I to be afraid of? Water is not afraid of water, nor fire of fire. 2. 'am not afraid' - {2701..2705}
Being all, what am I to be afraid of? Water is not afraid of water, nor fire of fire. Also I am not afraid because I am nothing that can experience fear, or can be in danger. I have no shape, nor name. It is attachment to a name and shape that breeds fear. 3. 'am not afraid' - {4289..4293}
I am normal. I am sane. I see things as they are, and therefore l am not afraid of them. But you are afraid of reality. Q: Why should l? 4. 'am not afraid' - {5633..5637}
Just like that, between two movements, like a blown out candle. Everybody dies as he lives. I am not afraid of death, because I am not afraid of life. I live a happy life and shall die a happy death. Misery is to be born, not to die. 5. 'am not afraid' - {11157..11161}
You are shopping for truth, but you do not trust the merchants. You are afraid of forgeries and imitations. Q: I am not afraid of being cheated. I am afraid of cheating myself. M: But you are cheating yourself in your ignorance of your true motives. 1. 'am not concerned' - {3845..3849}
Begin by disassociating yourself from your mind. Resolutely remind yourself that you are not the mind and that its problems are not yours. Q: I may go on telling myself: 'I am not the mind, I am not concerned with its problems,' but the mind remains and its problems remain just as they were. Now, please do not tell me that it is because I am not earnest enough and I should be more earnest! I know it and admit it and only ask you -- how is it done? 2. 'am not concerned' - {5644..5648}
How can I grow old? What I appear to be to you exists only in your mind. I am not concerned with it. Q: Even as a dream you are a most unusual dream. M: I am a dream that can wake you up. 3. 'am not concerned' - {7010..7014}
M: Once I know the true source of the answers, I need not doubt them. From a pure source only pure water will flow. I am not concerned with people's desires and fears. I am in tune with facts, not with opinions. Man takes his name and shape to be himself, while I take nothing to be myself. 4. 'am not concerned' - {7888..7892}
The existence as a person is a personal matter. A person exists in time and space, has name and shape, beginning and end; the universal includes all persons and the absolute is at the root of and beyond all. Q: I am not concerned with the totality. My personal consciousness and your personal consciousness -- what is the link between the two? M: Between two dreamers what can be the link? 5. 'am not concerned' - {9108..9112}
All existence is in space and time, limited and temporary. He who experiences existence is also limited and temporary. I am not concerned either with 'what exists' or with 'who exists'. I take my stand beyond, where I am both and neither. The persons who, after much effort and penance, have fulfilled their ambitions and secured higher levels of experience and action, are usually acutely conscious of their standing; they grade people into hierarchies, ranging from the lowest non-achiever to the highest achiever. 6. 'am not concerned' - {10599..10603}
M: You must know two things: What are you to be free from and what keeps you bound. Q: Why do you want to annihilate the universe? M: I am not concerned with the universe. Let it be or not be. It is enough if I know myself. 7. 'am not concerned' - {11270..11274}
Maharaj: The innermost light, shining peacefully and timelessly in the heart, is the real Guru. All others merely show the way. Q: I am not concerned with the inner Guru. only with the one that shows the way. There are people who believe that without a Guru Yoga is inaccessible. 8. 'am not concerned' - {12889..12893}
I am curious, like a child is curious. But there is no anxiety to make me seek refuge in knowledge. Therefore, I am not concerned whether I shall be reborn, or how long will the world last. These are questions born of fear. 84: Your Goal is Your Guru. 1. 'appear to be' - {1299..1303}
But, you are not always in that state. What good can you do in a state into which you fall and from which you emerge, helplessly. In what way does it help you to know that things are causally related -- as they may appear to be in your waking state? Q: The world and the waking state emerge and subside together. M: When the mind is still, absolutely silent, the waking state is no more. 2. 'appear to be' - {1664..1668}
The physical reflects his being; the mental -- his knowing and the causal -- his joyous creativity. Of course, these are all forms in consciousness. But they appear to be separate, with qualities of their own. Intelligence (buddhi) is the reflection in the mind of the power to know (chit). It is what makes the mind knowledgeable. 3. 'appear to be' - {5643..5647}
I was never born. How can I grow old? What I appear to be to you exists only in your mind. I am not concerned with it. Q: Even as a dream you are a most unusual dream. 4. 'appear to be' - {6926..6930}
It happens to be in the cup only when viewed in connection with the cup. Otherwise it is just space. As long as there is a body, you appear to be embodied. Without the body you are not disembodied -- you Just are. Even destiny is but an idea. 5. 'appear to be' - {7773..7777}
Be sure your attitude is of pure goodwill, free of expectation of any kind. Those who seek mere happiness may end up in sublime indifference, while love will never rest. As to method, there is only one -- you must come to know yourself -- both what you appear to be and what you are. Clarity and charity go together -- each needs and strengthens the other. Q: Compassion implies the existence of an objective world, full of avoidable sorrow. 6. 'appear to be' - {8904..8908}
There is no 'higher I-am' and 'lower I-am'. All kinds of states of mind are presented to awareness and there is self-identification with them. The objects of observation are not what they appear to be and the attitudes they are met with are not what they need be. If you think that Buddha, Christ or Krishnamurti speak to the person, you are mistaken. They know well that the vyakti, the outer self, is but a shadow of the vyakta, the inner self, and they address and admonish the vyakta only. 7. 'appear to be' - {10206..10210}
The image you have of yourself is made up from memories and is purely accidental. Q: What I am is the result of my karma. M: What you appear to be, you are not. Karma is only a word you have learnt to repeat. You have never been, nor shall ever be a person. 8. 'appear to be' - {10445..10449}
It is as it is, because the world is as it is. Every cause in its ramifications covers the universe. When you realise that you are absolutely free to be what you consent to be, that you are what you appear to be because of ignorance or indifference, you are free to revolt and change. You allow yourself to be what you are not. You are looking for the causes of being what you are not! 9. 'appear to be' - {10975..10979}
Now, the question is are there two in us, the personal and the individual, the false self and the true self, or is it only a simile? M: It is both. They appear to be two, but on investigation they are found to be one. Duality lasts only as long as it is not questioned. The trinity: mind, self and spirit (vyakti, vyakta, avyakta), when looked into, becomes unity. 10. 'appear to be' - {13278..13282}
When dry it is again the normal cloth. Water has left it and who can make out that it was wet? Your real nature is not like what you appear to be. Give up the idea of being a person, that is all. You need not become what you are anyhow. 11. 'appear to be' - {13321..13325}
It made you believe yourself to be what you are not. What is it, and can you be free of it? Before you go further you must accept, at least as a working theory, that you are not what you appear to be, that you are under the influence of a drug. Then only will you have the urge and the patience to examine the symptoms and search for their common cause. All that a Guru can tell you is: 'My dear Sir, you are quite mistaken about yourself. 12. 'appear to be' - {14848..14852}
Their man may not be your Guru. A Guru may be universal in his essence, but not in his expressions. He may appear to be angry or greedy or over-anxious about his Ashram or his family, and you may be misled by appearances, while others are not. Q: Have I not the right to expect all-round perfection, both inner and outer? M: Inner --- yes. 13. 'appear to be' - {15682..15686}
Q: Are you sometimes the self and sometimes the person? M: How can I be? The person is what I appear to be to other persons. To myself I am the infinite expanse of consciousness in which innumerable persons emerge and disappear in endless succession. Q: How is it that the person, which to you is quite illusory, appears real to us? 1. 'are not conscious' - {2992..2996}
Everybody strives for perfection and what is Yoga but striving. There is nothing contemptible about the so- called 'common' people and their 'common' lives. They strive as hard and suffer as much as the Yogi, only they are not conscious of their true purpose. Maharaj: In what way are your common people -- Yogis? Q: Their ultimate goal is the same. 2. 'are not conscious' - {4094..4098}
It is a matter of daily occurrence and observation. We all know that sometimes we are conscious and sometimes not. When we are not conscious, it appears to us as a darkness or a blank. But a jnani is aware of himself as neither conscious nor unconscious, but purely aware, a witness to the three states of the mind and their contents. Q: When does this witnessing begin? 3. 'are not conscious' - {5074..5078}
You are conscious. Hold on to it. There are states when you are not conscious. Call it unconscious being. Q: Being unconscious? 4. 'are not conscious' - {10362..10366}
Consciousness causes appearances. Reality is beyond consciousness. Q: While we are conscious of appearances, how is it that we are not conscious that these are mere appearances? M: The mind covers up reality, without knowing it. To know the nature of the mind, you need intelligence, the capacity to look at the mind in silent and dispassionate awareness. 5. 'are not conscious' - {13383..13387}
Your being conscious of what you call transmission of wisdom shows that wisdom has not yet been transmitted. When you have it, you are no longer conscious of it. What is really your own, you are not conscious of. What you are conscious of is neither you nor yours. Yours is the power of perception, not what you perceive. 6. 'are not conscious' - {15206..15210}
At the root of our being we are one. Q: Is it not so whenever there is love between people? M: It is, but they are not conscious of it. They feel the attraction, but do not know the reason. Q: Why is love selective? 1. 'are not separate' - {2655..2659}
Needing nothing, I am unafraid. Whom to be afraid of? There is no separation, we are not separate selves. There is only one Self, the Supreme Reality, in which the personal and the impersonal are one. Q: All I want is to be able to help the world. 2. 'are not separate' - {4029..4033}
M: Be happy to make happy. Q: Let others take care of themselves. M: Sir, you are not separate. The happiness you cannot share is spurious. Only the shareable is truly desirable. 3. 'are not separate' - {6780..6784}
There is no harm in dividing. But separation goes against fact. Things and people are different, but they are not separate. Nature is one, reality is one. There are opposites, but no opposition. 4. 'are not separate' - {7738..7742}
The identity of the two, manifesting itself as perceptibility and perceiving, harmony and intelligence, loveliness and loving, reasserts itself eternally. Q: The three gunas, sattva--rajas--tamas, are they only in matter, or also in the mind? M: In both, of course, because the two are not separate. It is only the absolute that is beyond gunas. In fact, these are but points of view, ways of looking. 5. 'are not separate' - {12222..12226}
What is, is. It is neither subjective nor objective. Matter and mind are not separate, they are aspects of one energy. Look at the mind as a function of matter and you have science; look at matter as the product of the mind and you have religion. Q: But what is true? 6. 'are not separate' - {14320..14324}
At each boulder the commotion was different, according to the shape and size of the boulder. Is not every person a mere commotion over a body, while life is one and eternal? M: The commotion and the water are not separate. It is the disturbance that makes you aware of water. Consciousness is always of movement, of change. 7. 'are not separate' - {14892..14896}
Do what you believe in and believe in what you do. All else is a waste of energy and time. 97: Mind and the World are not Separate. Questioner: I see here pictures of several saints and I am told that they are your spiritual ancestors. Who are they and how did it all begin? 8. 'are not separate' - {14960..14964}
' The mind itself is the creator. Even this is not quite true, for the created and its creator are one. The mind and the world are not separate. Do understand that what you think to be the world is your own mind. Q: Is there a world beyond, or outside the mind? 9. 'are not separate' - {15003..15007}
As long as you imagine that you need my grace, you will be at my door begging for it. My begging for grace from you would make as little sense! We are not separate, the real is common. Q: A mother comes to you with a tale of woe. Her only son has taken to drugs and sex and is going from bad to worse. 1. 'as separate from' - {1454..1458}
Are the knower and the witness the same, or are they separate states? M: The knower and the witness are two or one? When the knower is seen as separate from the known, the witness stands alone. When the known and the knower are seen as one, the witness becomes one with them. Q: Who is the jnani? 2. 'as separate from' - {3287..3291}
He is the poor and also his poverty, the thief and also his thievery. How can he be said to help, when he is not apart? Who thinks of himself as separate from the world, let him help the world. Q: Still, there is duality, there is sorrow, there is need of help. By denouncing it as mere dream nothing is achieved. 3. 'as separate from' - {3780..3784}
Everybody sees the world through the idea he has of himself. As you think yourself to be, so you think the world to be. If you imagine yourself as separate from the world, the world will appear as separate from you and you will experience desire and fear. I do not see the world as separate from me and so there is nothing for me to desire, or fear. Q: You are a point of light in the world. 4. 'as separate from' - {3781..3785}
As you think yourself to be, so you think the world to be. If you imagine yourself as separate from the world, the world will appear as separate from you and you will experience desire and fear. I do not see the world as separate from me and so there is nothing for me to desire, or fear. Q: You are a point of light in the world. Not everybody is. 5. 'as separate from' - {4253..4257}
Each bubble is a body and all these bodies are mine. Q: Do you mean to say, that you have the power to do everything rightly? M: There is no power as separate from me. It is inherent in my very nature. Call it creativity. 6. 'as separate from' - {6606..6610}
When you know beyond all doubting that the same life flows through all that is and you are that life, you will love all naturally and spontaneously. When you realise the depth and fullness of your love of yourself, you know that every living being and the entire universe are included in your affection. But when you look at anything as separate from you, you cannot love it for you are afraid of it. Alienation causes fear and fear deepens alienation. It is a vicious circle. 7. 'as separate from' - {8971..8975}
Which comes first? M: In the Supreme the witness appears. The witness creates the person and thinks itself as separate from it. The witness sees that the person appears in consciousness which again appears in the witness. This realisation of the basic unity is the working of the Supreme. 8. 'as separate from' - {14624..14628}
Q: How is it that your change has not affected me? M: Because there was no communion between us. Do not consider yourself as separate from me and we shall at once share in the common state. Q: I have some property in the United States which I intend to sell and buy some land in the Himalayas. I shall build a house, lay out a garden, get two or three cows and live quietly. 1. 'at sri ramanashram' - {4921..4925}
I am also against all killing of animals for flesh or fur, but I refuse to give it first place. Vegetarianism is a worthy cause, but not the most urgent; all causes are served best by the man who has returned to his source. Q: When I was at Sri Ramanashram, I felt Bhagwan all over the place, all-pervading, all-perceiving. M: You had the necessary faith. Those who have true faith in him will see him everywhere and at all times. 2. 'at sri ramanashram' - {8991..8995}
63: Notion of Doership is Bondage. Questioner: We have been staying at the Satya Sai Baba Ashram for some time. We have also spent two months at Sri Ramanashram at Tiruvannamalai. Now we are on our way back to the United States. Maharaj: Did India cause any change in you? 3. 'at sri ramanashram' - {10072..10076}
My friend came on his own. M: What have you seen? Q: I have been at Sri Ramanashram and also I have visited Rishikesh. Can I ask you what is your opinion of Sri Ramana Maharshi? M: We are both in the same ancient state. 4. 'at sri ramanashram' - {13883..13887}
But, of course, life may shape otherwise. I am ready for whatever comes. M: These fourteen months at Sri Ramanashram, what did they give you? In what way are you different from what you were when you arrived there? Q: I am no longer afraid. 5. 'at sri ramanashram' - {14756..14760}
How each acted on me, I cannot say. Maharaj: Good results will come, sooner or later. At Sri Ramanashram did you get some instructions? Q: Yes, some English people were teaching me and also an Indian follower of jnana yoga, residing there permanently, was giving me lessons. M: What are your plans? 1. 'aware of being' - {895..899}
11: Awareness and Consciousness. Questioner: What do you do when asleep? Maharaj: I am aware of being asleep. Q: Is not sleep a state of unconsciousness? M: Yes, I am aware of being unconscious. 2. 'aware of being' - {897..901}
Maharaj: I am aware of being asleep. Q: Is not sleep a state of unconsciousness? M: Yes, I am aware of being unconscious. Q: And when awake, or dreaming? M: I am aware of being awake or dreaming. 3. 'aware of being' - {899..903}
M: Yes, I am aware of being unconscious. Q: And when awake, or dreaming? M: I am aware of being awake or dreaming. Q: I do not catch you. What exactly do you mean? 4. 'aware of being' - {1725..1729}
The first is something that has both movement and inertia. That we perceive. We also know that we perceive -- we are conscious and also aware of being conscious. Thus, we have two: matter-energy and consciousness. Matter seems to be in space while energy is always in time, being connected with change and measured by the rate of change. 5. 'aware of being' - {6824..6828}
Unaware means asleep. You are aware anyhow, you need not try to be. What you need is to be aware of being aware. Be aware deliberately and consciously, broaden and deepen the field of awareness. You are always conscious of the mind, but you are not aware of yourself as being conscious. 6. 'aware of being' - {8095..8099}
Awareness takes the place of consciousness; in consciousness there is the 'I', who is conscious while awareness is undivided; awareness is aware of itself. The 'I am' is a thought, while awareness is not a thought, there is no 'I am aware' in awareness. Consciousness is an attribute while awareness is not; one can be aware of being conscious, but not conscious of awareness. God is the totality of consciousness, but awareness is beyond all -- being as well as not-being. Q: I had started with the question about the condition of a man after death. 7. 'aware of being' - {8874..8878}
As long as the observer, the inner self, the 'higher' self, considers himself apart from the observed, the 'lower' self, despises it and condemns it, the situation is hopeless. It is only when the observer (vyakta) accepts the person (vyakti) as a projection or manifestation of himself, and, so to say, takes the self into the Self, the duality of 'I' and 'this' goes and in the identity of the outer and the inner the Supreme Reality manifests itself. This union of the seer and the seen happens when the seer becomes conscious of himself as the seer, he is not merely interested in the seen, which he is anyhow, but also interested in being interested, giving attention to attention, aware of being aware. Affectionate awareness is the crucial factor that brings Reality into focus. Q: According to the Theosophists and allied occultists, man consists of three aspects: personality, individuality and spirituality. 8. 'aware of being' - {9876..9880}
This I try to express my saying that I am beyond the mind. Q: How can I reach you then? M: Be aware of being conscious and seek the source of consciousness. That is all. Very little can be conveyed in words. 9. 'aware of being' - {10809..10813}
Q: Before the spark is lit and after, what is the difference? M: Before the spark is lit there is no witness to perceive the difference. The person may be conscious, but is not aware of being conscious. It is completely identified with what it thinks and feels and experiences. The darkness that is in it is of its own creation. 10. 'aware of being' - {15166..15170}
This steady resistance against the unnecessary is the secret of success. After all, you are what you are every moment of your life, but you are never conscious of it, except, maybe, at the point of awakening from sleep. All you need is to be aware of being, not as a verbal statement, but as an ever-present fact. The a awareness that you are will open your eyes to what you are. It is all very simple. 1. 'awareness is not' - {983..987}
Nothing lasts. Q: Awareness lasts? M: Awareness is not of time. Time exists in consciousness only. Beyond consciousness where are time and space? 2. 'awareness is not' - {8094..8098}
By its very nature the mind is outward turned; it always tends to seek for the source of things among the things themselves; to be told to look for the source within, is, in a way, the beginning of a new life. Awareness takes the place of consciousness; in consciousness there is the 'I', who is conscious while awareness is undivided; awareness is aware of itself. The 'I am' is a thought, while awareness is not a thought, there is no 'I am aware' in awareness. Consciousness is an attribute while awareness is not; one can be aware of being conscious, but not conscious of awareness. God is the totality of consciousness, but awareness is beyond all -- being as well as not-being. 3. 'awareness is not' - {8095..8099}
Awareness takes the place of consciousness; in consciousness there is the 'I', who is conscious while awareness is undivided; awareness is aware of itself. The 'I am' is a thought, while awareness is not a thought, there is no 'I am aware' in awareness. Consciousness is an attribute while awareness is not; one can be aware of being conscious, but not conscious of awareness. God is the totality of consciousness, but awareness is beyond all -- being as well as not-being. Q: I had started with the question about the condition of a man after death. 4. 'awareness is not' - {8105..8109}
As the grosser modes disappear, finer states of consciousness emerge. Q: Is there no transition to awareness after death? M: There can be no transition from consciousness to awareness, for awareness is not a form of consciousness. Consciousness can only become more subtle and refined and that is what happens after death. As the various vehicles of man die off, the modes of consciousness induced by them also fade away. 5. 'awareness is not' - {9186..9190}
When you have found yourself, you will find that you are also beyond the object, that both the subject and the object exist in you, but you are neither. Q: You speak of the mind, of the witnessing consciousness beyond the mind and of the Supreme, which is beyond awareness. Do you mean to say that even awareness is not real? M: As long as you deal in terms: real -- unreal; awareness is the only reality that can be. But the Supreme is beyond all distinctions and to it the term 'real' does not apply, for in it all is real and, therefore, need not be labelled as such. 6. 'awareness is not' - {12154..12158}
It is awareness, which makes experience possible. Just like in all the colours light is the colourless factor, so in every experience awareness is present, yet it is not an experience. Q: If awareness is not an experience, how can it be realised? M: Awareness is ever there. It need not be realised. 7. 'awareness is not' - {12280..12284}
Q: I am puzzled. How can one be aware and yet unconscious? M: Awareness is not limited to consciousness. It is of all that is. Consciousness is of duality. 1. 'based on memory' - {767..771}
Perception involves memory. Q: Granted, but memory does not make it illusion. M: Perception, imagination, expectation, anticipation, illusion -- all are based on memory. There are hardly any border lines between them. They just merge into each other. 2. 'based on memory' - {1469..1473}
It is but the shadow of the mind, the sum total of memories. Pure being is reflected in the mirror of the mind, as knowing. What is known takes the shape of a person, based on memory and habit. It is but a shadow, or a projection of the knower onto the screen of the mind. Q: The mirror is there, the reflection is there. 3. 'based on memory' - {2383..2387}
M: Because he is no longer bound by appearances, he does not identify himself with the name and shape. He uses memory, but memory cannot use him. Q: Is not all knowledge based on memory? M: Lower knowledge -- yes. Higher knowledge, knowledge of Reality, is inherent in man's true nature. 4. 'based on memory' - {10004..10008}
There is no need of a changeless background to notice changes. The self is momentary -- it is merely the point where the past meets the future. M: Of course the self based on memory is momentary. But such self demands unbroken continuity behind it. You know from experience that there are gaps when your self is forgotten. 5. 'based on memory' - {14216..14220}
When you are awake you are conscious; when you are asleep, you are only alive. Consciousness and life -- both you may call God; but you are beyond both, beyond God, beyond being and not-being. What prevents you from knowing yourself as all and beyond all, is the mind based on memory. It has power over you as long as you trust it; don't struggle with it; just disregard it. Deprived of attention, it will slow down and reveal the mechanism of its working. 1. 'be at peace' - {1185..1189}
The rest is a matter of name and form. And as long as you cling to the idea that only what has name and shape exists, the Supreme will appear to you nonexisting. When you understand that names and shapes are hollow shells without any content whatsoever, and what is real is nameless and formless, pure energy of life and light of consciousness, you will be at peace -- immersed in the deep silence of reality. Q: If time and space are mere illusions and you are beyond, please tell me what is the weather in New York. Is it hot or raining there? 2. 'be at peace' - {4396..4400}
M: Don't you see the contradiction? For many years you sought your peace of mind. You could not find it, for a thing essentially restless cannot be at peace. Q: There is some improvement. M: The peace you claim to have found is very brittle any little thing can crack it. 3. 'be at peace' - {8012..8016}
Of course, your body as such is complex and vulnerable and needs protection. But not you. Once you realise your own unassailable being, you will be at peace. Q: How can I find peace when the world suffers? M: The world suffers for very valid reasons. 4. 'be at peace' - {10738..10742}
Such questions show anxiety. Relationship is a living thing. Be at peace with your inner self and you will be at peace with everybody. Realise that you are not the master of what happens, you cannot control the future except in purely technical matters. Human relationship cannot be planned, it is too rich and varied. 5. 'be at peace' - {11767..11771}
It can end even now -- without waiting for the death of the body -- it is enough to shift attention to the Self and keep it there. All happens as if there is a mysterious power that creates and moves everything. realise that you are not the mover, only the observer, and you will be at peace. Q: Is that power separate from me? M: Of course not. 1. 'be free from' - {69..73}
It is the sphere of love, in which everything is perfect. What happens, happens spontaneously, without intentions -- like digestion, or the growth of the hair. Realise this, and be free from the limitations of the mind. Behold, the deep sleep in which there is no notion of being this or that. Yet 'I am' remains. 2. 'be free from' - {479..483}
Surely, both qualifications and opportunities are needed. M: These will come with earnestness. What is supremely important is to be free from contradictions: the goal and the way must not be on different levels; life and light must not quarrel; behaviour must not betray belief. Call it honesty, integrity, wholeness; you must not go back, undo, uproot, abandon the conquered ground. Tenacity of purpose and honesty in pursuit will bring you to your goal. 3. 'be free from' - {2669..2673}
The desire may be noble, or ignoble, space (akash) is neutral -- one can fill it with what one likes: You must be very careful as to what you desire. And as to the people you want to help, they are in their respective worlds for the sake of their desires; there is no way of helping them except through their desires. You can only teach them to have right desires so that they may rise above them and be free from the urge to create and re- create worlds of desires, abodes of pain and pleasure. Q: A day must come when the show is wound up; a man must die, a universe come to an end. M: Just as a sleeping man forgets all and wakes up for another day, or he dies and emerges into another life, so do the worlds of desire and fear dissolve and disappear. 4. 'be free from' - {3748..3752}
M: Pleasure and pain are states of mind. As long as you think you are the mind, or rather, the body- mind, you are bound to raise such questions. Q: And when I realise that I am not the body, shall I be free from desire and fear? M: As long as there is a body and a mind to protect the body, attractions and repulsions will operate. They will be there, out in the field of events, but will not concern you. 5. 'be free from' - {6936..6940}
M: As long as you are a beginner certain formalised meditations, or prayers may be good for you. But for a seeker for reality there is only one meditation -- the rigorous refusal to harbour thoughts. To be free from thoughts is itself meditation. Q: How is it done? M: You begin by letting thoughts flow and watching them. 6. 'be free from' - {8528..8532}
It knows no suffering, for it neither likes nor dislikes; neither accepts nor rejects. Creation and destruction are the two poles between which it weaves its ever-changing pattern. Be free from predilections and preferences and the mind with its burden of sorrow will be no more. Q: But I am not alone to suffer. There are others. 7. 'be free from' - {8868..8872}
You cannot. All you need is a sincere longing for reality. We call it atma-bhakti, the love of the Supreme: or moksha-sankalpa, the determination to be free from the false. Without love, and will inspired by love, nothing can be done. Merely talking about Reality without doing anything about it is self-defeating. 8. 'be free from' - {9028..9032}
Without this realisation you identify yourself with the externals, like the body, mind, society, nation, humanity, even God or the Absolute. But these are all escapes from fear. It is only when you fully accept your responsibility for the little world in which you live and watch the process of its creation, preservation and destruction, that you may be free from your imaginary bondage. Q: Why should I imagine myself so wretched? M: You do it by habit only. 9. 'be free from' - {9061..9065}
at peace and happy. With the return of the 'I am' trouble starts. Q: How is one to be free from the 'I'-sense? M: You must deal with the 'I'-sense if you want to be free of it. Watch it in operation and at peace, how it starts and when it ceases, what it wants and how it gets it, till you see clearly and understand fully. 10. 'be free from' - {10597..10601}
Then you have the power to destroy and re-create. Q: All I want is to be free. M: You must know two things: What are you to be free from and what keeps you bound. Q: Why do you want to annihilate the universe? M: I am not concerned with the universe. 11. 'be free from' - {10658..10662}
M: Oh no, it is the normal state. You call it high because you are afraid of it. First be free from fear. See that there is nothing to be afraid of. Fearlessness is the door to the Supreme. 12. 'be free from' - {13088..13092}
It is also absent when the mind is deeply engaged in thoughts and feelings. Once you realise that the body depends on the mind, and the mind on consciousness, and consciousness on awareness and not the other way round, your question about waiting for self- realisation till you die is answered. It is not that you must be free from 'I-am-the-body' idea first, and then realise the self. It is definitely the other way round -- you cling to the false, because you do not know the true. Earnestness, not perfection, is a precondition to self-realisation. 13. 'be free from' - {13265..13269}
Find out who he is and the imagined person will dissolve. Freedom is from something. What are you to be free from? Obviously, you must be free from the person, you take yourself to be, for it is the idea you have of yourself that keeps you in bondage. Q: How is the person removed? 14. 'be free from' - {13266..13270}
Freedom is from something. What are you to be free from? Obviously, you must be free from the person, you take yourself to be, for it is the idea you have of yourself that keeps you in bondage. Q: How is the person removed? M: By determination. 15. 'be free from' - {13622..13626}
Being and non-being alternate and their reality is momentary. The Immutable Reality lies beyond space and time. Realise the momentariness of being and non-being and be free from both. Q: Things may be transient, yet they are very much with us, in endless repetition. M: Desires are strong. 16. 'be free from' - {13634..13638}
Q: We are condemned to fear? M: Until we can look at fear and accept it as the shadow of personal existence, as persons we are bound to be afraid. Abandon all personal equations and you shall be free from fear. It is not difficult. Desirelessness comes on its own when desire is recognised as false. 17. 'be free from' - {14290..14294}
No such school is valueless, nor indispensable; in each one can progress up to the point, when all desire for progress must be abandoned to make further progress possible. Then all schools are given up, all effort ceases; in solitude and darkness the vast step is made which ends ignorance and fear forever. The true teacher, however, will not imprison his disciple in a prescribed set of ideas, feelings and actions; on the contrary, he will show him patiently the need to be free from all ideas and set patterns of behaviour, to be vigilant and earnest and go with life wherever it takes him, not to enjoy or suffer, but to understand and learn. Under the right teacher the disciple learns to learn, not to remember and obey. Satsang, the company of the noble, does not mould, it liberates. 18. 'be free from' - {14516..14520}
Q: When we are in trouble, we are bound to be unhappy. M: Fear is the only trouble. Know yourself as independent and you will be free from fear and its shadows. Q: What is the difference between happiness and pleasure? M: Pleasure depends on things, happiness does not. 19. 'be free from' - {15762..15766}
I am beyond both. I am not alienated. Q: To be free from like and dislike is a state of indifference. M: It may look and feel so in the beginning. Persevere in such indifference and it will blossom into an all-pervading and all-embracing love. 1. 'becomes one with' - {1455..1459}
M: The knower and the witness are two or one? When the knower is seen as separate from the known, the witness stands alone. When the known and the knower are seen as one, the witness becomes one with them. Q: Who is the jnani? The witness or the supreme? 2. 'becomes one with' - {2737..2741}
Being anonymous, coming from within, it is the more powerful and compelling. That is how the world improves -- the inner aiding and blessing the outer. When a jnani dies, he is no more, in the same sense in which a river is no more when it merges in the sea, the name, the shape, are no more, but the water remains and becomes one with the ocean. When a jnani joins the universal mind, all his goodness and wisdom become the heritage of humanity and uplift every human being. Q: We are attached to our personality. 3. 'becomes one with' - {8829..8833}
M: If you are in the right state, whatever you see will put you into samadhi. After all, samadhi is nothing unusual. When the mind is intensely interested, it becomes one with the object of interest -- the seer and the seen become one in seeing, the hearer and the heard become one in hearing, the lover and the loved become one in loving. Every experience can be the ground for samadhi. Q: Are you always in a state of samadhi? 4. 'becomes one with' - {12276..12280}
Q: Does it mean that the unconscious becomes conscious? M: It is rather the other way round. The conscious becomes one with the unconscious. The distinction ceases, whichever way you look at it. Q: I am puzzled. 5. 'becomes one with' - {14983..14987}
M: Yes, I feel I am that man and his sins are my sins. Q: Right, and what next? M: By my becoming one with him he becomes one with me. It is not a conscious process, it happens entirely by itself. None of us can help it. 1. 'before you can' - {1985..1989}
Q: Yet they all say 'I am'. M: It is only because you identify yourself with them. Once you realise that whatever appears before you cannot be yourself, and cannot say 'I am', you are free of all your 'persons' and their demands. The sense 'I am' is your own. You cannot part with it, but you can impart it to anything, as in saying: I am young. 2. 'before you can' - {6365..6369}
'I am' is ever afresh. You do not need to remember in order to be. As a matter of fact, before you can experience anything, there must be the sense of being. At present your being is mixed up with experiencing. All you need is to unravel being from the tangle of experiences. 3. 'before you can' - {9802..9806}
M: On the contrary. The only way to renewal lies through destruction. You must melt down the old jewellery into formless gold before you can mould a new one. Only the people who have gone beyond the world can change the world. It never happened otherwise. 4. 'before you can' - {10618..10622}
M: In love there is not the one even, how can there be two? Love is the refusal to separate, to make distinctions. Before you can think of unity, you must first create duality. When you truly love, you do not say: 'I love you'; where there is mentation, there is duality. Q: What is it that brings me again and again to India? 5. 'before you can' - {13564..13568}
For without memory and expectation there can be no time. Q: Is the 'I am' the Ultimate? M: Before you can say: 'I am', you must be there to say it. Being need not be self-conscious. You need not know to be, but you must be to know. 6. 'before you can' - {14659..14663}
Q: How can I know whether I am able to start an Ashram unless I try? M: As long as you take yourself to be a person, a body and a mind, separate from the stream of life, having a will of its own, pursuing its own aims, you are living merely on the surface and whatever you do will be short-lived and of little value, mere straw to feed the flames of vanity. You must put in true worth before you can expect something real. What is your worth? Q: By what measure shall I measure it? 7. 'before you can' - {15446..15450}
But how is one to cross over from a verbal statement to direct knowledge? Hearing is not knowing. M: Before you can know anything directly, non-verbally, you must know the knower. So far, you took the mind for the knower, but it is just not so. The mind clogs you up with images and ideas, which leave scars in memory. 8. 'before you can' - {15624..15628}
To know anything I must accept it -- totally. Q: Yes, to know God I must accept God -- how frightening! M: Before you can accept God, you must accept yourself, which is even more frightening. The first steps in self acceptance are not at all pleasant, for what one sees is not a happy sight. One needs all the courage to go further. 1. 'before you were' - {700..704}
M: Are you, yourself, not permanent? Q: I was born, I shall die. M: Can you truly say you were not before you were born and can you possibly say when dead: 'Now I am no more'? You cannot say from your own experience that you are not. You can only say 'I am'. 2. 'before you were' - {8194..8198}
Q: I began with the question about the man who died. You said that his experiences will shape themselves according to his expectations and beliefs. M: Before you were born you expected to live according to a plan, which you yourself had laid down. Your own will was the backbone of your destiny. Q: Surely, karma interfered. 3. 'before you were' - {12384..12388}
Our very deplorable state after all these untold millions of years carries, at best, the promise of ultimate extinction, or, which is worse, the threat of an endless and meaningless repetition. M: What proof have you that your present state is beginningless and endless? How were you before you were born? How will you be after death? And of your present state -- how much do you know? 4. 'before you were' - {12629..12633}
M: What change do you expect? When the film projection ends all remains the same as when it started. The state before you were born was also the state after death, if you remember. Q: I remember nothing. M: Because you never tried. 5. 'before you were' - {12868..12872}
When all is done, the mind remains quiet. Now you are in the waking state, a person with name and shape, joys and sorrows. The person was not there before you were born, nor will be there after you die. Instead of struggling with the person to make it become what it is not, why not go beyond the waking state and leave the personal life altogether? It does not mean the extinction of the person; it means only seeing it in right perspective. 6. 'before you were' - {13313..13317}
Birth, life, death -- they are one. Find out what had caused them. Before you were born, you were already drugged. What kind of drug was it? You may cure yourself of all diseases, but if you are still under the influence of the primordial drug, of what use are the superficial cures? 1. 'beyond all experience' - {6717..6721}
You are asking because you are not sure of yourself. And you are not sure of yourself because you never paid attention to yourself, only to your experiences. Be interested in yourself beyond all experience, be with yourself, love yourself; the ultimate security is found only in self-knowledge. The main thing is earnestness. Be honest with yourself and nothing will betray you. 2. 'beyond all experience' - {8833..8837}
Q: Are you always in a state of samadhi? M: Of course not Samadhi is a state of mind, after all. I am beyond all experience, even of samadhi. I am the great devourer and destroyer: whatever I touch dissolves into void (akash). Q: I need samadhis for self-realisation. 3. 'beyond all experience' - {9392..9396}
It describes the universe and its inhabitants in great details. It admits many levels of matter and corresponding levels of experience, but it does not seem to go beyond. What you say goes beyond all experience. If it is not experienceable, why at all talk about it? M: Consciousness is intermittent, full of gaps. 4. 'beyond all experience' - {10030..10034}
To find your self you need not take a single step. Q: Is there any difference between the experience of the Self (atman) and of the Absolute (brahman)? M: There can be no experience of the Absolute as it is beyond all experience. On the other hand, the self is the experiencing factor in every experience and thus, in a way, validates the multiplicity of experiences. The world may be full of things of great value, but if there is nobody to buy them, they have no price. 5. 'beyond all experience' - {10855..10859}
Shift your attention from words to silence and you will hear it. The mind craves for experience, the memory of which it takes for knowledge. The jnani is beyond all experience and his memory is empty of the past. He is entirely unrelated to anything in particular. But the mind craves for formulations and definitions, always eager to squeeze reality into a verbal shape. 6. 'beyond all experience' - {12210..12214}
M: It is neither necessary, nor possible. realise that all happens in consciousness and you are the root, the source, the foundation of consciousness. The world is but a succession of experiences and you are what makes them conscious, and yet remain beyond all experience. It is like the heat, the flame and the burning wood. The heat maintains the flame, the flame consumes the wood. 1. 'body nor mind' - {695..699}
M: Then you must build it of something lasting. What have you that is lasting? Neither your body nor mind will last. You must look elsewhere. Q: I long for permanency, but I find it nowhere. 2. 'body nor mind' - {2172..2176}
'I am' itself is God. The seeking itself is God. In seeking you discover that you are neither the body nor mind, and the love of the self in you is for the self in all. The two are one. The consciousness in you and the consciousness in me, apparently two, really one, seek unity and that is love. 3. 'body nor mind' - {6258..6262}
In practice, and at a given moment, you proceed by one road only. Sooner or later you are bound to discover that if you really want to find, you must dig at one place only -- within. Neither your body nor mind can give you what you seek -- the being and knowing your self and the great peace that comes with it. Q: Surely there is something valid and valuable in every approach. M: In each case the value lies in bringing you to the need of seeking within. 4. 'body nor mind' - {6508..6512}
How can I come to the same experience? What practices to follow, what exercises to take up? M: To know that you are neither body nor mind, watch yourself steadily and live unaffected by your body and mind, completely aloof, as if you were dead. It means you have no vested interests, either in the body or in the mind. Q: Dangerous! 5. 'body nor mind' - {6920..6924}
Or are we free there at least? M: Destiny refers only to name and shape. Since you are neither body nor mind, destiny has no control over you. You are completely free. The cup is conditioned by its shape, material, use and so on. 6. 'body nor mind' - {9146..9150}
You are accustomed to deal with things, physical and mental. I am not a thing, nor are you. We are neither matter nor energy, neither body nor mind. Once you have a glimpse of your own being, you will not find me difficult to understand. We believe in so many things on hearsay. 7. 'body nor mind' - {9960..9964}
I do not even say: 'be yourself', since you do not know yourself. Just be. Having seen that you are neither the 'outer' world of perceivables, nor the 'inner' world of thinkables, that you are neither body nor mind -- just be. Q: Surely, there are degrees of realisation. M: There are no steps to self-realisation. 8. 'body nor mind' - {12071..12075}
Consciousness is always of obstacles; when there are no obstacles, one goes beyond it. Q: Will the understanding that I am not the body give me the strength of character needed for self- control? M: When you know that you are neither body nor mind, you will not be swayed by them. You will follow truth, wherever it takes you, and do what needs be done, whatever the price to pay. Q: Is action essential for self-realisation? 9. 'body nor mind' - {15196..15200}
By body I mean all that is related to your name and shape -- your family, tribe, country, race, etc. To be attached to one's name and shape is selfishness. A man who knows that he is neither body nor mind cannot be selfish, for he has nothing to be selfish for. Or, you may say, he is equally 'selfish' on behalf of everybody he meets; everybody's welfare is his own. The feeling 'I am the world, the world is myself' becomes quite natural; once it is established, there is just no way of being selfish. 10. 'body nor mind' - {15404..15408}
You literally progress by rejection -- a veritable rocket. To know that you are neither in the body nor in the mind, though aware of both, is already self-knowledge. Q: If I am neither the body nor mind, how am I aware of them? How can I perceive something quite foreign to myself? M: 'Nothing is me,' is the first step. 1. 'born of desire' - {2533..2537}
But the desire for bliss creates pain. Thus bliss becomes the seed of pain. The entire universe of pain is born of desire. Give up the desire for pleasure and you will not even know what is pain. Q: Why should pleasure be the seed of pain? 2. 'born of desire' - {3313..3317}
You may call it love, all-pervading, all-redeeming. Such love is supremely active -- without the sense of doing. 28: All Suffering is Born of Desire. Questioner: I come from a far off country. I had some inner experiences on my own and I would like to compare notes. 3. 'born of desire' - {3430..3434}
No happiness is greater. Q: Why is there so much suffering in love? M: All suffering is born of desire. True love is never frustrated. How can the sense of unity be frustrated? 4. 'born of desire' - {14586..14590}
The real is beyond, you are beyond. Once you have understood that nothing perceivable, or conceivable can be yourself, you are free of your imaginations. To see everything as imagination, born of desire, is necessary for self-realisation. We miss the real by lack of attention and create the unreal by excess of imagination. You have to give your heart and mind to these things and brood over them repeatedly. 1. 'born of memory' - {4505..4509}
Q: But my desires and fears are still there. M: Where are they but in your memory? realise that their root is in expectation born of memory and they will cease to obsess you. Q: I have understood very well that social service is an endless task, because improvement and decay, progress and regress, go side by side. We can see it on all sides and on every level. 2. 'born of memory' - {7704..7708}
With me forgetting seems to be the rule! M: It is not easy to remember when every situation brings up a storm of desires and fears. Craving born of memory is also the destroyer of memory. Q: How am I to fight desire? There is nothing stronger. 3. 'born of memory' - {8664..8668}
He does not make plans for growth, nor has he a pattern; nor does he grow by fragments, a hand here a leg there; he grows integrally and unconsciously. M: Because he is free of imagination. You can also grow like this, but you must not indulge in forecasts and plans, born of memory and anticipation. It is one of the peculiarities of a jnani that he is not concerned with the future. Your concern with future is due to fear of pain and desire for pleasure, to the jnani all is bliss: he is happy with whatever comes. 4. 'born of memory' - {12263..12267}
Q: You mean to say an experience can be nameless, formless, undefined? M: In the beginning all experience is such. It is only desire and fear, born of memory, that give it name and form and separate it from other experiences. It is not a conscious experience, for it is not in opposition to other experiences, yet it is an experience all the same. Q: If it is not conscious, why talk about it? 1. 'bundle of memories' - {7868..7872}
M: The absolute precedes time. Awareness comes first. A bundle of memories and mental habits attracts attention, awareness gets focalised and a person suddenly appears. Remove the light of awareness, go to sleep or swoon away -- and the person disappears. The person (vyakti) flickers, awareness (vyakta) contains all space and time, the absolute (avyakta) is. 2. 'bundle of memories' - {8079..8083}
Reincarnation implies a reincarnating self. There is no such thing. The bundle of memories and hopes, called the 'I', imagines itself existing everlastingly and creates time to accommodate its false eternity: To be, I need no past or future. All experience is born of imagination; I do not imagine, so no birth or death happens to me. Only those who think themselves born can think themselves re-born. 3. 'bundle of memories' - {11788..11792}
All this is not very difficult to understand and practice, but you must be interested. Without interest nothing can be done. Having seen that you are a bundle of memories held together by attachment, step out and look from the outside. You may perceive for the first time something which is not memory. You cease to be a Mr-so-and-so, busy about his own affairs. 4. 'bundle of memories' - {15163..15167}
You just keep on trying until you succeed. If you persevere, there can be no failure. What matters supremely is sincerity, earnestness; you must really have had surfeit of being the person you are, now see the urgent need of being free of this unnecessary self-identification with a bundle of memories and habits. This steady resistance against the unnecessary is the secret of success. After all, you are what you are every moment of your life, but you are never conscious of it, except, maybe, at the point of awakening from sleep. 5. 'bundle of memories' - {15392..15396}
It is the person you imagine yourself to be that suffers, not you. Dissolve it in awareness. It is merely a bundle of memories and habits. From the awareness of the unreal to the awareness of your real nature there is a chasm which you will easily cross, once you have mastered the art of pure awareness. Q: All I know is that I do not know myself. 1. 'call for attention' - {1025..1029}
To be acutely conscious of your body id it normal? To be torn by feelings, tortured by thoughts: is it normal? A healthy body, a healthy mind live largely unperceived by their owner; only occasionally, through pain or suffering they call for attention and insight. Why not extend the same to the entire personal life? One can function rightly, responding well and fully to whatever happens, without having to bring it into the focus of awareness. 2. 'call for attention' - {5486..5490}
Q: Is it not a feeling? M: A feeling too is a state of mind. Just like a healthy body does not call for attention, so is the unconditioned free from experience. Take the experience of death. The ordinary man is afraid to die, because he is afraid of change. 3. 'call for attention' - {12689..12693}
Once you have understood that the world is love in action, you will look at it quite differently. But first your attitude to suffering must change. Suffering is primarily a call for attention, which itself is a movement of love. More than happiness, love wants growth, the widening and deepening of consciousness and being. Whatever prevents becomes a cause of pain, and love does not shirk from pain. 4. 'call for attention' - {13934..13938}
We tend to repeat what we have not understood. If we are sensitive and intelligent, we need not suffer. Pain is a call for attention and the penalty of carelessness. Intelligent and compassionate action is the only remedy. Q: It is because I have grown in intelligence that I would not tolerate my suffering again. 5. 'call for attention' - {14406..14410}
Examine them as they occur, give them your full attention and you will find that there is nothing like ignorance, only inattention. Give attention to what worries you, that is all. After all, worry is mental pain and pain is invariably a call for attention. The moment you give attention, the call for it ceases and the question of ignorance dissolves. Instead of waiting for an answer to your question, find out who is asking the question and what makes him ask it. 1. 'call it god' - {1115..1119}
Whoever goes there, disappears. It is unreachable by words, or mind. You may call it God, or Parabrahman, or Supreme Reality, but these are names given by the mind. It is the nameless, contentless, effortless and spontaneous state, beyond being and not being. Q: But does one remain conscious? 2. 'call it god' - {4245..4249}
Nobody comes for help, nobody offers help, nobody gets help. It is all but a display in consciousness. Q: Yet the power to help is there and there is somebody or something that displays that power, call it God or Self or the Universal Mind. The name does not matter, but the fact does. M: This is the stand the body-mind takes. 3. 'call it god' - {6182..6186}
Have a good look at yourself and all these misapprehensions and misconceptions will dissolve. Just as all the little watery lives are in water and cannot be without water, so all the universe is in you and cannot be without you. Q: We call it God. M: God is only an idea in your mind. The fact is you. 4. 'call it god' - {6230..6234}
See the Imaginary as imaginary and be free of fear. Just as the colours in this carpet are brought out by light but light is not the colour, so is the world caused by you but you are not the world. That which creates and sustains the world, you may call it God or providence, but ultimately you are the proof that God exists, not the other way round. For, before any question about God can be put, you must be there to put it. Q: God is an experience in time, but the experiencer is timeless. 5. 'call it god' - {7514..7518}
I sought solace in my work and found much; but I could not move from the pit of infancy. Finally, I turned to spiritual search and I am on this line steadily for many years. But, in a way it is the same old search for mother's love, call it God or Atma or Supreme Reality. Basically I want to love and be loved; unfortunately the so-called religious people are against life and all for the mind. When faced with life's needs and urges, they begin by classifying, abstracting and conceptualising and then make the classification more important than life itself. 6. 'call it god' - {8187..8191}
Don't separate reality into mind and body and there will be no need of bridges. Consciousness arising, the world arises. When you consider the wisdom and the beauty of the world, you call it God. Know the source of it all, which is in yourself, and you will find all your questions answered. Q: The seer and the seen: are they one or two? 1. 'call it love' - {2251..2255}
Just like a child grows by eating and drinking, sleeping and playing, so is man's psyche shaped by all he thinks and feels and does, until it is perfect enough to serve as a bridge between the spirit and the body. As a bridge permits the traffic; between the banks, so does the psyche bring together the source and its expression. M: Call it love. The bridge is love. Q: Ultimately all is experience. 2. 'call it love' - {3311..3315}
M: Of course I am self-concerned, but the self is all. In practice it takes the shape of goodwill, unfailing and universal. You may call it love, all-pervading, all-redeeming. Such love is supremely active -- without the sense of doing. 28: All Suffering is Born of Desire. 3. 'call it love' - {3371..3375}
M: Not even the perceiving, but that which makes all this possible. Q: What is love? M: When the sense of distinction and separation is absent, you may call it love. Q: Why so much stress on love between man and woman? M: Because the element of happiness in it is so prominent. 4. 'call it love' - {11594..11598}
Q: Yes, as the poet says: 'No man is an island'. M: At the back of every experience is the Self and its interest in the experience. Call it desire, call it love -- words do not matter. Q: Can I desire suffering? Can I deliberately ask for pain? 1. 'cannot be denied' - {1214..1218}
Q: If reality leaves no evidence, there is no speaking about it. M: It is. It cannot be denied. It is deep and dark, mystery beyond mystery. But it is, while all else merely happens. 2. 'cannot be denied' - {4416..4420}
Q: So what has one to do? M: Through Yoga you have accumulated knowledge and experience. This cannot be denied. But of what use is it all to you? Yoga means union, joining. 3. 'cannot be denied' - {6427..6431}
But reality is all and nothing, the totality and the exclusion, the fullness and the emptiness, fully consistent, absolutely paradoxical. You cannot speak about it, you can only lose your self in it. When you deny reality to anything, you come to a residue which cannot be denied. All talk of jnana is a sign of ignorance. It is the mind that imagines that it does not know and then comes to know. 4. 'cannot be denied' - {11346..11350}
But in this case certainty takes the shape of courage. Fear ceases absolutely. This state of fearlessness is so unmistakably new, yet felt deeply as one's own, that it cannot be denied. It is like loving one's own child. Who can doubt it? 5. 'cannot be denied' - {13150..13154}
Q: Experience may be faulty and misleading. M: Quite, but not the fact of an experience. Whatever may be the experience, true or false, the fact of an experience taking place cannot be denied. It is its own proof. Watch yourself closely and you will see that whatever be the content of consciousness, the witnessing of it does not depend on the content. 6. 'cannot be denied' - {13618..13622}
Is it momentary? M: Call it empirical, or actual, or factual. It is the reality of immediate experience, here and now, which cannot be denied. You can question the description and the meaning, but not the event itself. Being and non-being alternate and their reality is momentary. 1. 'cannot be described' - {87..91}
When pure awareness is attained, no need exists any more, not even for 'I am', which is but a useful pointer, a direction-indicator towards the Absolute. The awareness 'I am' then easily ceases. What prevails is that which cannot be described, that which is beyond words. It is this 'state' which is most real, a state of pure potentiality, which is prior to everything. The 'I am' and the universe are mere reflections of it. 2. 'cannot be described' - {224..228}
M: It is enough to know what you are not. You need not know what you are. For as long as knowledge means description in terms of what is already known, perceptual, or conceptual, there can be no such thing as self-knowledge, for what you are cannot be described, except as except as total negation. All you can say is: 'I am not this, I am not that'. You cannot meaningfully say 'this is what I am'. 3. 'cannot be described' - {2222..2226}
Why do you insist on polluting the impersonal with your ideas of sin and virtue? It just does not apply. The impersonal cannot be described in terms of good and bad. It is Being -- Wisdom -- Love -- all absolute. Where is the scope for sin there? 4. 'cannot be described' - {3253..3257}
You imagine separations and trouble yourself with questions. Don't concern yourself overmuch with formulations. Pure being cannot be described. Q: Unless a thing is knowable and enjoyable, it is of no use to me. It must become a part of my experience, first of all. 5. 'cannot be described' - {4946..4950}
No, something is wrong somewhere. M: Words betray their hollowness. The real cannot be described, it must be experienced. I cannot find better words for what I am now. What I say may sound ridiculous. 6. 'cannot be described' - {6967..6971}
Not that it cannot be experienced. It is experiencing itself! But it cannot be described in the terms of a mind that must separate and oppose in order to know. The world is like a sheet of paper on which something is typed. The reading and the meaning will vary with the reader, but the paper is the common factor, always present, rarely perceived. 7. 'cannot be described' - {8848..8852}
62: In the Supreme the Witness Appears. Questioner: Some forty years ago J. Krishnamurti said that there is life only and all talk of personalities and individualities has no foundation in reality. He did not attempt to describe life -- he merely said that while life need not and cannot be described, it can be fully experienced, if the obstacles to its being experienced are removed. The main hindrance lies in our idea of, and addiction to, time, in our habit of anticipating a future in the light of the past. The sum total of the past becomes the 'I was', the hoped for future becomes the 'I shall be' and life is a constant effort of crossing over from what 'I was' to what 'I shall be'. 8. 'cannot be described' - {11211..11215}
In other words, is truth pure negation? Or, does a moment come when it becomes assertion? M: Truth cannot be described, but it can be experienced. Q: Experience is subjective, it cannot be shared. Your experiences leaves me where I am. 9. 'cannot be described' - {15399..15403}
You imagine you do not know your self, because you cannot describe your self. You can always say: 'I know that I am' and you will refuse as untrue the statement: 'I am not'. But whatever can be described cannot be your self, and what you are cannot be described. You can only know your self by being yourself without any attempt at self-definition and self-description. Once you have understood that you are nothing perceivable or conceivable, that whatever appears in the field of consciousness cannot be your self, you will apply yourself to the eradication of all self-identification, as the only way that can take you to a deeper realisation of your self. 10. 'cannot be described' - {15676..15680}
Will you, please, tell me -- at this moment are you a person or a self-aware identity? M: I am both. But the real self cannot be described except in terms supplied by the person, in terms of what I am not. All you can tell about the person is not the self, and you can tell nothing about the self, which would not refer to the person; as it is, as it could be, as it should be. All attributes are personal. 1. 'cannot be experienced' - {5478..5482}
There can be no knowledge without the knower and no knower without his witness. Not only you know, but you know that you know. Q: If the unconditioned cannot be experienced, for all experience is conditioned, then why talk of it at all? M: How can there be knowledge of the conditioned without the unconditioned? There must be a source from which all this flows, a foundation on which all stands. 2. 'cannot be experienced' - {5923..5927}
Q: At what point does one experience reality? M: Experience is of change, it comes and goes. Reality is not an event, it cannot be experienced. It is not perceivable in the same way as an event is perceivable. If you wait for an event to take place, for the coming of reality, you will wait for ever, for reality neither comes nor goes. 3. 'cannot be experienced' - {6965..6969}
But what I am in myself, what is my normal state cannot be expressed in terms of social consciousness and usefulness. I may talk about it, use metaphors or parables, but I am acutely aware that it is just not so. Not that it cannot be experienced. It is experiencing itself! But it cannot be described in the terms of a mind that must separate and oppose in order to know. 4. 'cannot be experienced' - {15766..15770}
Persevere in such indifference and it will blossom into an all-pervading and all-embracing love. Q: One has such moments when the mind becomes a flower and a flame, but they do not last and the life reverts to its daily greyness. M: Discontinuity is the law, when you deal with the concrete: The continuous cannot be experienced, for it has no borders. Consciousness implies alterations, change followings change, when one thing or state comes to an end and another begins; that which has no borderline cannot be experienced in the common meaning of the word. One can only be it, without knowing, but one can know what it is not. 5. 'cannot be experienced' - {15767..15771}
Q: One has such moments when the mind becomes a flower and a flame, but they do not last and the life reverts to its daily greyness. M: Discontinuity is the law, when you deal with the concrete: The continuous cannot be experienced, for it has no borders. Consciousness implies alterations, change followings change, when one thing or state comes to an end and another begins; that which has no borderline cannot be experienced in the common meaning of the word. One can only be it, without knowing, but one can know what it is not. It is definitely not the entire content of consciousness which is always on the move. 1. 'cause of suffering' - {3387..3391}
When right behaviour (uparati), becomes normal, a powerful inner urge (mukmukshutva) makes it seek its source. The candle of the body is lighted and all becomes clear and bright. Q: What is the real cause of suffering? M: Self-identification with the limited (vyaktitva). Sensations as such, however strong, do not cause suffering. 2. 'cause of suffering' - {11523..11527}
What a perversion to be entertained by a spectacle of suffering! What a cruel God are you offering me! M: The cause of suffering is in the identification of the perceiver with the perceived. Out of it desire is born and with desire blind action, unmindful of results. Look round and you will see -- suffering is a man-made thing. 3. 'cause of suffering' - {11600..11604}
Surely, it is not the love that produces nightmares. M: All suffering is caused by selfish isolation, by insularity and greed. When the cause of suffering is seen and removed, suffering ceases. Q: I may remove my causes of sorrow, but others will be left to suffer. M: To understand suffering, you must go beyond pain and pleasure. 4. 'cause of suffering' - {14174..14178}
M: There is no East and West in sorrow and fear. The problem is universal -- suffering and the ending of suffering. The cause of suffering is dependence and independence is the remedy. Yoga is the science and the art of self-liberation through self-understanding. Q: I do not think I am fit for Yoga. 5. 'cause of suffering' - {14203..14207}
Find out what you are. Q: Why is there so much suffering in the world? M: Selfishness is the cause of suffering. There is no other cause. Q: I understood that suffering is inherent in limitation. 1. 'cease to be' - {3039..3043}
'What is behind and beyond all this? ' And soon you will see your mistake. And it is in the very nature of a mistake to cease to be, when seen. Q: The Yoga of living, of life itself, we may call the Natural Yoga (nisarga yoga). It reminds me of the Primal Yoga (adhi yoga), mentioned in the Rig-Veda which was described as the marrying of life with mind. 2. 'cease to be' - {4536..4540}
All the happiness they can imagine is in the assurance of repeated pleasure. Q: If what I am, as I am, the person I take myself to be, cannot be happy, then what am I to do? M: You can only cease to be -- as you seem to be now. There is nothing cruel in what I say. To wake up a man from a nightmare is compassion. 3. 'cease to be' - {7847..7851}
Q: What am I to do? I do not see myself as you see me. Maybe you are right and I am wrong, but how can I cease to be what I feel I am? M: A prince who believes himself to be a beggar can be convinced conclusively in one way only: he must behave as a prince and see what happens. Behave as if what I say is true and judge by what actually happens. 4. 'cease to be' - {9183..9187}
If in the state of witnessing you ask yourself: 'Who am I? ', the answer comes at once, though it is wordless and silent. Cease to be the object and become the subject of all that happens; once having turned within, you will find yourself beyond the subject. When you have found yourself, you will find that you are also beyond the object, that both the subject and the object exist in you, but you are neither. Q: You speak of the mind, of the witnessing consciousness beyond the mind and of the Supreme, which is beyond awareness. 5. 'cease to be' - {9644..9648}
It may seem vague to you, but if you think a little, you will find that the mystical is most practical, for it makes your life creatively happy. Your consciousness is raised to a higher dimension, from which you see everything much clearer and with greater intensity. You realise that the person you became at birth and will cease to be at death is temporary and false. You are not the sensual, emotional and intellectual person, gripped by desires and fears. Find out your real being. 6. 'cease to be' - {11790..11794}
Having seen that you are a bundle of memories held together by attachment, step out and look from the outside. You may perceive for the first time something which is not memory. You cease to be a Mr-so-and-so, busy about his own affairs. You are at last at peace. You realise that nothing was ever wrong with the world -- you alone were wrong and now it is all over. 7. 'cease to be' - {13556..13560}
You are single and simple -- the picture is complex and extensive. Don't be misled by the picture -- remain aware of the tiny point -- which is everywhere in the picture. What is, can cease to be; what is not, can come to be; but what neither is nor is not, but on which being and non-being depend, is unassailable; know yourself to be the cause of desire and fear, itself free from both. Q: How am I the cause of fear? M: All depends on you. 8. 'cease to be' - {13659..13663}
Investigate -- that is all. You cannot destroy the false, for you are creating it all the time. Withdraw from it, ignore it, go beyond, and it will cease to be. Q: Christ also speaks of ignoring evil and being child-like. M: Reality is common to all. 9. 'cease to be' - {14384..14388}
M: You have not forgotten. It is in the picture on the screen that you forget and then remember. You never cease to be a man because you dream to be a tiger. Similarly you are pure light appearing as a picture on the screen and also becoming one with it. Q: Since all happens, why should I worry? 1. 'centre of consciousness' - {1060..1064}
M: The average man is not conscious of his body as such. He is conscious of his sensations, feelings and thoughts. Even these, once detachment sets in, move away from the centre of consciousness and happen spontaneously and effortlessly. Q: What then is in the centre of consciousness? M: That which cannot be given name and form, for it is without quality and beyond consciousness. 2. 'centre of consciousness' - {1061..1065}
He is conscious of his sensations, feelings and thoughts. Even these, once detachment sets in, move away from the centre of consciousness and happen spontaneously and effortlessly. Q: What then is in the centre of consciousness? M: That which cannot be given name and form, for it is without quality and beyond consciousness. You may say it is a point in consciousness, which is beyond consciousness. 3. 'centre of consciousness' - {1064..1068}
M: That which cannot be given name and form, for it is without quality and beyond consciousness. You may say it is a point in consciousness, which is beyond consciousness. Like a hole in the paper is both in the paper and yet not of paper, so is the supreme state in the very centre of consciousness, and yet beyond consciousness. It is as if an opening in the mind through which the mind is flooded with light. The opening is not even the light. 4. 'centre of consciousness' - {11511..11515}
M: There is nothing in the world that you cannot know, when you know yourself. Thinking yourself to be the body you know the world as a collection of material things. When you know yourself as a centre of consciousness, the world appears as the ocean of the mind. When you know yourself as you are in reality, you know the world as yourself. Q: It all sounds very beautiful, but does not answer my question. 1. 'comes into being' - {2645..2649}
To the mind it is all darkness and silence. Then consciousness begins to stir and wakes up the mind (chidakash), which projects the world (mahadakash), built of memory and imagination. Once the world comes into being, all you say may be so. It is in the nature of the mind to imagine goals, to strive towards them, to seek out means and ways, to display vision, energy and courage. These are divine attributes and I do not deny them. 2. 'comes into being' - {2673..2677}
M: Just as a sleeping man forgets all and wakes up for another day, or he dies and emerges into another life, so do the worlds of desire and fear dissolve and disappear. But the universal witness, the Supreme Self never sleeps and never dies. Eternally the Great Heart beats and at each beat a new universe comes into being. Q: Is he conscious? M: He is beyond all that the mind conceives. 3. 'comes into being' - {3016..3020}
Q: But you agree that living a life -- just living the humdrum life of the world, being born to die and dying to be born -- advances man by its sheer volume, just like the river finds its way to the sea by the sheer mass of the water it gathers. M: Before the world was, consciousness was. In consciousness it comes into being, in consciousness it lasts and into pure consciousness it dissolves. At the root of everything, is the feeling 'I am'. The state of mind: 'there is a world' is secondary, for to be, I do not need the world, the world needs me. 4. 'comes into being' - {4091..4095}
Beyond knowledge? M: Knowledge has its rising and setting. Consciousness comes into being and goes out of being. It is a matter of daily occurrence and observation. We all know that sometimes we are conscious and sometimes not. 5. 'comes into being' - {5470..5474}
M: The witness is the reflection of the real in all its purity. It depends on the condition of the mind. Where clarity and detachment predominate, the witness-consciousness comes into being. It is just like saying that where the water is clear and quiet, the image of the moon appears. Or like daylight that appears as sparkle in the diamond. 6. 'comes into being' - {5610..5614}
This speck, by its very nature, radiates and creates pictures in space and events in time -- effortlessly and spontaneously. As long as it is merely aware there are no problems. But when the discriminative mind comes into being and creates distinctions, pleasure and pain arise. During sleep the mind is in abeyance and so are pain and pleasure. The process of, creation continues, but no notice is taken. 7. 'comes into being' - {5853..5857}
M: The old self is your own self. The state which sprouts suddenly and without cause, carries no stain of self; you may call it 'god'. What is seedless and rootless, what does not sprout and grow, flower and fruit, what comes into being suddenly and in full glory, mysteriously and marvellously, you may call that 'god'. It is entirely unexpected yet inevitable, infinitely familiar yet most surprising, beyond all hope yet absolutely certain. Because it is without cause, it is without hindrance. 8. 'comes into being' - {5861..5865}
Q: How can I bring it about? M: You can do nothing to bring it about, but you can avoid creating obstacles. Watch your mind, how it comes into being, how it operates. As you watch your mind, you discover your self as the watcher. When you stand motionless, only watching, you discover your self as the light behind the watcher. 9. 'comes into being' - {6174..6178}
M: Unless you know the correct answer, you will not find peace. Q: When I wake up in the morning, the world is already there, waiting for me. Surely the world comes into being first. I do, but much later, at the earliest at my birth. The body mediates between me and the world. 10. 'comes into being' - {6400..6404}
These you cannot find in the world, for the world is the child of chaos. To find order you must search within. The world comes into being only when you are born in a body. No body -- no world. First enquire whether you are the body. 11. 'comes into being' - {7161..7165}
To see that all knowledge is a form of ignorance is itself a movement of reality. The witness is not a person. The person comes into being when there is a basis for it, an organism, a body. In it the absolute is reflected as awareness. Pure awareness becomes self-awareness. 12. 'comes into being' - {9194..9198}
Q: But who creates the world? M: The Universal Mind (chidakash) makes and unmakes everything. The Supreme (paramakash) imparts reality to whatever comes into being. To say that it is the universal love may be the nearest we can come to it in words. Just like love it makes everything real, beautiful, desirable. 13. 'comes into being' - {10966..10970}
To say: I am only the witness is both false and true: false because of the 'I am', true because of the witness. It is better to say: 'there is witnessing'. The moment you say: 'I am', the entire universe comes into being along with its creator. Q: Another question: can we visualise the person and the self as two brothers small and big? The little brother is mischievous and selfish, rude and restless, while the big brother is intelligent and kind, reasonable and considerate, free from body consciousness with its desires and fears. 1. 'conscious nor unconscious' - {1158..1162}
The person has no being in itself; it is a reflection in the mind of the witness, the 'I am', which again is a mode of being. Q: Is the Supreme conscious? M: Neither conscious nor unconscious, I am telling you from experience. Q: Pragnanam Brahma. What is this Pragna? 2. 'conscious nor unconscious' - {1475..1479}
M: The supreme is the sun. Q: It must be conscious. M: It is neither conscious nor unconscious. Don't think of it in terms of consciousness or unconsciousness. It is the life, which contains both and is beyond both. 3. 'conscious nor unconscious' - {4095..4099}
We all know that sometimes we are conscious and sometimes not. When we are not conscious, it appears to us as a darkness or a blank. But a jnani is aware of himself as neither conscious nor unconscious, but purely aware, a witness to the three states of the mind and their contents. Q: When does this witnessing begin? M: To a jnani nothing has beginning or ending. 4. 'conscious nor unconscious' - {5084..5088}
Being pervades and transcends consciousness. Objective consciousness is a part of pure consciousness, not beyond it. Q: How do you come to know a state of pure being which is neither conscious nor unconscious? All knowledge is in consciousness only. There may be such a state as the abeyance of the mind. 5. 'conscious nor unconscious' - {5133..5137}
M: Beyond pain and pleasure there is bliss. Q: Unconscious bliss, of what use is it? M: Neither conscious nor unconscious. Real. Q: What is your objection to consciousness? 6. 'conscious nor unconscious' - {6857..6861}
I find I have lost the mind irretrievably. Q: As you talk to us just now, are you unconscious? M: I am neither conscious nor unconscious, I am beyond the mind and its various states and conditions. Distinctions are created by the mind and apply to the mind only. I am pure Consciousness itself, unbroken awareness of all that is. 7. 'conscious nor unconscious' - {9661..9665}
Questioner: In that case you are without name and shape. What kind of being have you? M: I am what I am, neither with form nor formless, neither conscious nor unconscious. I am outside all these categories. Q: You are taking the neti-neti (not this, not this) approach. 8. 'conscious nor unconscious' - {9872..9876}
Is there no contradiction in it? If you are beyond consciousness, what are you witnessing to? M: I am conscious and unconscious, both conscious and unconscious, neither conscious nor unconscious -- to all this I am witness -- but really there is no witness, because there is nothing to be a witness to. I am perfectly empty of all mental formations, void of mind -- yet fully aware. This I try to express my saying that I am beyond the mind. 1. 'consciousness is always' - {926..930}
Consciousness is on contact, a reflection against a surface, a state of duality. There can be no consciousness without awareness, but there can be awareness without consciousness, as in deep sleep. Awareness is absolute, consciousness is relative to its content; consciousness is always of something. Consciousness is partial and changeful, awareness is total, changeless, calm and silent. And it is the common matrix of every experience. 2. 'consciousness is always' - {1731..1735}
But you seem to suggest that consciousness too is universal -- which makes it timeless, spaceless and impersonal. I can somehow understand that there is no contradiction between the timeless and spaceless and the here and now, but impersonal consciousness I cannot fathom. To me consciousness is always focalised, centred, individualised, a person. You seem to say that there can be perceiving without a perceiver, knowing without a knower, loving without a lover, acting without an actor. I feel that the trinity of knowing, knower and known can be seen in every movement of life. 3. 'consciousness is always' - {8158..8162}
He knows the changeless. Q: The changeless cannot be conscious. Consciousness is always of change. The changeless leaves no trace in consciousness. M: Yes and no. 4. 'consciousness is always' - {12069..12073}
M: Yes, both are in the unconscious. Conscious merit is mere vanity. Consciousness is always of obstacles; when there are no obstacles, one goes beyond it. Q: Will the understanding that I am not the body give me the strength of character needed for self- control? M: When you know that you are neither body nor mind, you will not be swayed by them. 5. 'consciousness is always' - {14322..14326}
M: The commotion and the water are not separate. It is the disturbance that makes you aware of water. Consciousness is always of movement, of change. There can be no such thing as changeless consciousness. Changelessness wipes out consciousness immediately. 6. 'consciousness is always' - {15787..15791}
Q: There will be play all the same? M: A quiet mind is not a dead mind. Q: Consciousness is always in movement -- it is an observable fact. Immovable consciousness is a contradiction. When you talk of a quiet mind, what is it? 1. 'desire for pleasure' - {664..668}
Pain sets in again. M: Which pain? Q: The desire for pleasure, the fear of pain, both are states of distress. Is there a state of unalloyed pleasure? M: Every pleasure, physical or mental, needs an instrument. 2. 'desire for pleasure' - {2534..2538}
Thus bliss becomes the seed of pain. The entire universe of pain is born of desire. Give up the desire for pleasure and you will not even know what is pain. Q: Why should pleasure be the seed of pain? M: Because for the sake of pleasure you are committing many sins. 3. 'desire for pleasure' - {3738..3742}
Because you are, all can be. The universe is but a partial manifestation of your limitless capacity to become. Q: I find that I am totally motivated by desire for pleasure and fear of pain. However noble my desire and justified my fear, pleasure and pain are the two poles between which my life oscillates. M: Go to the source of both pain and pleasure, of desire and fear. 4. 'desire for pleasure' - {4466..4470}
Q: What are the means to such perception? M: In life nothing can be had without overcoming obstacles. The obstacles to the clear perception of one's true being are desire for pleasure and fear of pain. It is the pleasure-pain motivation that stands in the way. The very freedom from all motivation, the state in which no desire arises is the natural state. 5. 'desire for pleasure' - {5159..5163}
Q: Is your experience constant? M: It is timeless and changeless. Q: All I know is desire for pleasure and fear of pain. M: That is what you think about yourself. Stop it. 6. 'desire for pleasure' - {8467..8471}
The ending of this pattern is the ending of the self. The ending of the self with its desires and fears enables you to return to your real nature, the source of all happiness and peace. The perennial desire for pleasure is the reflection of the timeless harmony within. It is an observable fact that one becomes self- conscious only when caught in the conflict between pleasure and pain, which demands choice and decision. It is this clash between desire and fear that causes anger, which is the great destroyer of sanity in life. 7. 'desire for pleasure' - {8666..8670}
You can also grow like this, but you must not indulge in forecasts and plans, born of memory and anticipation. It is one of the peculiarities of a jnani that he is not concerned with the future. Your concern with future is due to fear of pain and desire for pleasure, to the jnani all is bliss: he is happy with whatever comes. Bringing up a child from birth to maturity may seem a hard task, but to a mother the memories of hardships are a joy. There is nothing wrong with the world. 8. 'desire for pleasure' - {11450..11454}
M: Because you are interested. Q: What makes me interested? M: Fear of pain, desire for pleasure. Pleasant is the ending of pain and painful the end of pleasure. They just rotate in endless succession. 1. 'desire or fear' - {2075..2079}
Q: Are you then unconscious? M: Of course not! I am fully conscious, but since no desire or fear enters my mind, there is perfect silence. Q: Who knows the silence? M: Silence knows itself. 2. 'desire or fear' - {5548..5552}
To the Self the world is but a colourful show, which he enjoys as long as it lasts and forgets when it is over. Whatever happens on the stage makes him shudder in terror or roll with laughter, yet all the time he is aware that it is but a show. Without desire or fear he enjoys it, as it happens. Questioner: The person immersed in the world has a life of many flavours. He weeps, he laughs, loves and hates, desires and fears, suffers and rejoices. 3. 'desire or fear' - {6883..6887}
There is nothing personal about me, though the language and the style may appear personal. A person is a set pattern of desires and thoughts and resulting actions; there is no such pattern in my case. There is nothing I desire or fear -- how can there be a pattern? Q: Surely, you will die. M: Life will escape, the body will die, but it will not affect me in the least. 4. 'desire or fear' - {8005..8009}
Physical death will make no difference in my case. I am timeless being. I am free of desire or fear, because I do not remember the past, or imagine the future. Where there are no names and shapes, how can there be desire and fear? With desirelessness comes timelessness. 5. 'desire or fear' - {10177..10181}
Q: That is all? M: Yes, that is all. Whatever may be the desire or fear, don't dwell upon it. Try and see for yourself. Here and there you may forget, it does not matter. 6. 'desire or fear' - {10354..10358}
Things are as they are, because you accept them as they are. Stop accepting them and they will dissolve. Whatever you think about with desire or fear appears before you as real. Look at it without desire or fear and it does lose substance. Pleasure and pain are momentary. 7. 'desire or fear' - {10355..10359}
Stop accepting them and they will dissolve. Whatever you think about with desire or fear appears before you as real. Look at it without desire or fear and it does lose substance. Pleasure and pain are momentary. It is simpler and easier to disregard them than to act on them. 8. 'desire or fear' - {10498..10502}
Just like a wheel turns round an axle, so must you be always at the axle in the centre and not whirling at the periphery. Q: How do I go about it in practice? M: Whenever a thought or emotion of desire or fear comes to your mind, just turn away from it. Q: By suppressing my thoughts and feelings I shall provoke a reaction. M: I am not talking of suppression. 9. 'desire or fear' - {11785..11789}
Q: I am afraid. M: You will be afraid until you experience freedom and its blessings. Of course, some memories are needed to identify and guide the body and such memories do remain, but there is no attachment left to the body as such; it is no longer the ground for desire or fear. All this is not very difficult to understand and practice, but you must be interested. Without interest nothing can be done. 10. 'desire or fear' - {12111..12115}
Q: Can there be awareness without an object of awareness? M: Awareness with an object we called witnessing. When there is also self-identification with the object, caused by desire or fear, such a state is called a person. In reality there is only one state; when distorted by self-identification it is called a person, when coloured with the sense of being, it is the witness; when colourless and limitless, it is called the Supreme. Q: I find that I am always restless, longing, hoping, seeking, finding, enjoying, abandoning, searching again. 11. 'desire or fear' - {13450..13454}
' Use everything as an opportunity to go within. Light your way by burning up obstacles in the intensity of awareness. When you happen to desire or fear, it is not the desire or fear that are wrong and must go, but the person who desires and fears. There is no point in fighting desires and fears which may be perfectly natural and justified; It is the person, who is swayed by them, that is the cause of mistakes, past and future. The person should be carefully examined and its falseness seen; then its power over you will end. 12. 'desire or fear' - {14050..14054}
You reach a point when nothing can happen to you. Without body, you cannot be killed; without possessions you cannot be robbed; without mind, you cannot be deceived. There is no point where a desire or fear can hook on. As long as no change can happen to you, what else matters? Q: Somehow I do not like the idea of dying. 1. 'desire to be' - {409..413}
M: When I say a thing is without a cause, I mean it can be without a particular cause. Your own mother was needed to give you birth; But you could not have been born without the sun and the earth. Even these could not have caused your birth without your own desire to be born. It is desire that gives birth, that gives name and form. The desirable is imagined and wanted and manifests itself as something tangible or conceivable. 2. 'desire to be' - {2134..2138}
M: All desires are bad, but some are worse than others. Pursue any desire, it will always give you trouble. Q: Even the desire to be free of desire? M: Why desire at all? Desiring a state of freedom from desire will not set you free. 3. 'desire to be' - {7709..7713}
M: The waters of life are thundering over the rocks of objects -- desirable or hateful. Remove the rocks by insight and detachment and the same waters will flow deep and silent and swift, in greater volume and with greater power. Don't be theoretical about it, give time to thought and consideration; if you desire to be free, neglect not the nearest step to freedom. It is like climbing a mountain: not a step can be missed. One step less -- and the summit is not reached. 4. 'desire to be' - {10055..10059}
Above everything else you cherish yourself. You would accept nothing in exchange for your existence. The desire to be is the strongest of all desires and will go only on the realisation of your true nature. Q: Even in the unreal there is a touch of reality. M: Yes, the reality you impart to it by taking it to be real. 5. 'desire to be' - {10089..10093}
M: You must unlearn everything. God is the end of all desire and knowledge. Q: You mean to say that I become God merely by giving up the desire to become God? M: All desires must be given up, because by desiring you take the shape of your desires. When no desires remain, you revert to your natural state. 6. 'desire to be' - {10817..10821}
The world seen in consciousness is to be of the nature of consciousness, when there is harmony (sattva); but when activity and passivity (rajas and tamas) appear, they obscure and distort and you see the false as real. Q: What can the person do to prepare itself for the coming of the Guru. M: The very desire to be ready means that the Guru had come and the flame is lighted. It may be a stray word, or a page in a book; the Guru's grace works mysteriously. Q: Is there no such thing as self-preparation? 7. 'desire to be' - {12607..12611}
M: Out of love for corporate existence one is born and once born, one gets involved in destiny. Destiny is inseparable from becoming. The desire to be the particular makes you into a person with all its personal past and future. Look at some great man, what a wonderful man he was! And yet how troubled was his life and limited its fruits. 1. 'difference between us' - {255..259}
2: Obsession with the body. Questioner: Maharaj, you are sitting in front of me and I am here at your feet. What is the basic difference between us? Maharaj: There is no basic difference. Q: Still there must be some real difference, I come to you, you do not come to me. 2. 'difference between us' - {306..310}
All definitions apply to your body only and to its expressions. Once this obsession with the body goes, you will revert to your natural state, spontaneously and effortlessly. The only difference between us is that I am aware of my natural state, while you are bemused. Just like gold made into ornaments has no advantage over gold dust, except when the mind makes it so, so are we one in being -- we differ only in appearance. We discover it by being earnest, by searching, enquiring, questioning daily and hourly, by giving one's life to this discovery. 3. 'difference between us' - {4977..4981}
You do not come from somewhere, you do not go anywhere. You are timeless being and awareness. Questioner: There is a basic difference between us. You know the real while I know only the workings of my mind. Therefore what you say is one thing, what I hear is another. 4. 'difference between us' - {5317..5321}
I ask nothing, refuse nothing, keep nothing. In these matters I do not compromise. Maybe this is the outstanding difference between us. I will not compromise, I am true to myself, while you are afraid of reality. Q: From the Westerner's point of view there is something disturbing in your ways. 5. 'difference between us' - {11133..11137}
You separate existence from being and being from reality, while to me it is all one. However much you are convinced of the truth of your waking state, you do not claim it to be permanent and changeless, as I do when I talk of mine. Yet I see no difference between us, except that you are imagining things, while I do not. Q: First you disqualify me from asking about truth, then you accuse me of imagination! What is imagination to you is reality to me. 6. 'difference between us' - {15739..15743}
The world you think of is in your own mind. I can see it through your eyes and mind, but I am fully aware that it is a projection of memories; it is touched by the real only at the point of awareness, which can be only now. Q: The only difference between us seems to be that while I keep on saying that I do not know my real self, you maintain that you know it well; is there any other difference between us? M: There is no difference between us; nor can I say that I know myself, I know that I am not describable nor definable. There is a vastness beyond the farthest reaches of the mind. 7. 'difference between us' - {15740..15744}
I can see it through your eyes and mind, but I am fully aware that it is a projection of memories; it is touched by the real only at the point of awareness, which can be only now. Q: The only difference between us seems to be that while I keep on saying that I do not know my real self, you maintain that you know it well; is there any other difference between us? M: There is no difference between us; nor can I say that I know myself, I know that I am not describable nor definable. There is a vastness beyond the farthest reaches of the mind. That vastness is my home; that vastness is myself. 1. 'does not change' - {720..724}
You want to eternalise the mind, which is not possible. Q: Then what is eternal? M: That which does not change with time. You cannot eternalise a transient thing -- only the changeless is eternal. Q: I am familiar with the general sense of what you say. 2. 'does not change' - {6485..6489}
M: Truth is permanent. The real is changeless. What changes is not real, what is real does not change. Now, what is it in you that does not change? As long as there is food, there is body and mind. 3. 'does not change' - {6486..6490}
The real is changeless. What changes is not real, what is real does not change. Now, what is it in you that does not change? As long as there is food, there is body and mind. When the food is stopped, the body dies and the mind dissolves. 4. 'does not change' - {6816..6820}
But don't let yourself be submerged by what happens. Q: What is the purpose in reminding oneself all the time that one is the watcher? M: The mind must learn that beyond the moving mind there is the background of awareness, which does not change. The mind must come to know the true self and respect it and cease covering it up, like the moon which obscures the sun during solar eclipse. Just realise that nothing observable, or experienceable is you, or binds you. 5. 'does not change' - {7111..7115}
Can you be a king or a beggar for ever? All must change. You are what does not change. What are you? Janaka said: Yes, I am neither king nor beggar, I am the dispassionate witness. 6. 'does not change' - {11613..11617}
There is nothing permanent about me. M: Have a better look at yourself. The screen is there -- it does not change. The light shines steadily. Only the film in between keeps moving and causes pictures to appear. 7. 'does not change' - {11913..11917}
M: Where consciousness does not reach, matter begins. A thing is a form of being which we have not understood. It does not change -- it is always the same -- it appears to be there on its own -- something strange and alien. Of course it is in the chit, consciousness, but appears to be outside because of its apparent changelessness. The foundation of things is in memory -- without memory there would be no recognition. 8. 'does not change' - {12094..12098}
Q: Then what is action? M: The universe is full of action, but there is no actor. There are numberless persons small and big and very big, who, through identification, imagine themselves as acting, but it does not change the fact that the world of action (mahadakash) is one single whole in which all depends on, and affects all. The stars affect us deeply and we affect the stars. Step back from action to consciousness, leave action to the body and the mind; it is their domain. 9. 'does not change' - {12390..12394}
You only know a little of your present state and from it you draw conclusions for all times and places. You may be just dreaming and imagining your dream to be eternal. Q: Calling it a dream does not change the situation. I repeat my question: what hope is left which the eternity behind me could not fulfil? Why should my future be different from my past? 10. 'does not change' - {13040..13044}
The immutable neither lives nor dies; it is the timeless witness of life and death. You cannot call it dead, for it is aware. Nor can you call it alive, for it does not change. It is just like your tape-recorder. It records, it reproduces -- all by itself. 11. 'does not change' - {13153..13157}
It is its own proof. Watch yourself closely and you will see that whatever be the content of consciousness, the witnessing of it does not depend on the content. Awareness is itself and does not change with the event. The event may be pleasant or unpleasant, minor or important, awareness is the same. Take note of the peculiar nature of pure awareness, its natural self-identity, without the least trace of self-consciousness, and go to the root of it and you will soon realise that awareness is your true nature and nothing you may be aware of, you can call your own. 12. 'does not change' - {13379..13383}
There is something eternal and universal about the transmission of wisdom that is taking place. Ten thousand years earlier, or later, make no difference -- the event itself is timeless. M: Man does not change much over the ages. Human problems remain the same and call for the same answers. Your being conscious of what you call transmission of wisdom shows that wisdom has not yet been transmitted. 13. 'does not change' - {13764..13768}
The work we are doing is timeless. It was the same ten thousand years ago. Centuries roll on, but the human problem does not change -- the problem of suffering and the ending of suffering. Q: The other day seven young foreigners have turned up asking for a place to sleep for a few nights. They came to see their Guru who was lecturing in Bombay. 14. 'does not change' - {13952..13956}
We suffer for the sins of others, as others suffer for ours. Humanity is one. Ignorance of this fact does not change it. We could have been much happier people ourselves, but for our indifference to the sufferings of others. Q: I find I have grown much more responsive. 15. 'does not change' - {14344..14348}
Q: But ultimately is there a world, or is there none? M: What you see is nothing but your self. Call it what you like, it does not change the fact. Through the film of destiny your own light depicts pictures on the screen. You are the viewer, the light, the picture and the screen. 16. 'does not change' - {15337..15341}
But enjoyment is a state of mind -- it comes and goes. Its very impermanence makes it perceivable. You cannot be conscious of what does not change. All consciousness is consciousness of change. But the very perception of change -- does it not necessitate a changeless background? 1. 'does not exist' - {1047..1051}
We cannot possibly believe that you are in a kind of hypnotic state, which leaves no memory behind. On the contrary, your memory seems excellent. How are we to understand your statement that the world and all it includes does not exist, as far as you are concerned. Maharaj: It is all a matter of focus. Your mind is focussed in the world, mine is focussed in reality. 2. 'does not exist' - {1513..1517}
M: All experience is time bound. Whatever has a beginning must have an end. Q: So liberation, in my sense of the word, does not exist? M: On the contrary, one is always free. You are, both conscious and free to be conscious. 3. 'does not exist' - {2512..2516}
Your world is a word structure only, it has no existence'. It is the same with you. When you tell us that our world simply does not exist, there is no common ground for discussion. Or, take another example. I go to a doctor and complain of stomach ache. 4. 'does not exist' - {2932..2936}
Q: Your universe may be perfect. My personal universe is improving. M: Your personal universe does not exist by itself. It is merely a limited and distorted view of the real. It is not the universe that needs improving, but your way of looking. 5. 'does not exist' - {6225..6229}
In the very denial of your being you assert it. Once you realise that the world is your own projection, you are free of it. You need not free yourself of a world that does not exist, except in your own imagination! However is the picture, beautiful or ugly, you are painting it and you are not bound by it. realise that there is nobody to force it on you, that it is due to the habit of taking the imaginary to be real. 6. 'does not exist' - {6353..6357}
The very idea of 'else' is a disaster and a calamity. Q: What is the cause of personification, of self-limitation in time and space? M: That which does not exist cannot have a cause. There is no such thing as a separate person. Even taking the empirical point of view, it is obvious that everything is the cause of everything, that everything is as it is, because the entire universe is as it is. 7. 'does not exist' - {6630..6634}
The Guru you have in mind, one who gives you information and instructions, is not the real Guru. The real Guru is he who knows the real, beyond the glamour of appearances. To him your questions about obedience and discipline do not make sense, for in his eyes the person you take yourself to be does not exist, your questions are about a non-existing person. What exists for you does not exist for him. What you take for granted, he denies absolutely. 8. 'does not exist' - {6631..6635}
The real Guru is he who knows the real, beyond the glamour of appearances. To him your questions about obedience and discipline do not make sense, for in his eyes the person you take yourself to be does not exist, your questions are about a non-existing person. What exists for you does not exist for him. What you take for granted, he denies absolutely. He wants you to see yourself as he sees you. 9. 'does not exist' - {8628..8632}
A life may be worse than death, which is but rarely an unpleasant experience, whatever the appearances. Therefore, pity the living, never the dead. This problem of things, good and evil in themselves, does not exist in my world. The needful is good and the needless is evil. In your world the pleasant is good and the painful is evil. 10. 'does not exist' - {11633..11637}
The very admission: 'I am ignorant' is the dawn of knowledge. An ignorant man is ignorant of his ignorance. You can say that ignorance does not exist, for the moment it is seen it is no more. Therefore, you may call it unconsciousness or blindness. All you see around and within you is what you do not know and do not understand, without even knowing that you do not know and do not understand. 11. 'does not exist' - {13485..13489}
Consciousness is not all. So many things happen beyond its reach. To say that what I am not conscious of does not exist, is altogether wrong. M: What you say is logical, but actually you know only what is in your consciousness. What you claim exists outside conscious experience is inferred. 1. 'does not matter' - {4246..4250}
It is all but a display in consciousness. Q: Yet the power to help is there and there is somebody or something that displays that power, call it God or Self or the Universal Mind. The name does not matter, but the fact does. M: This is the stand the body-mind takes. The pure mind sees things as they are -- bubbles in consciousness. 2. 'does not matter' - {5594..5598}
It is as it is and then he looks at it with a smile of affectionate detachment. Q: He may be detached from his own suffering, but still it is there. M: It is there, but it does not matter. Whatever state I am in, I see it as a state of mind to be accepted as it is. Q: Pain is pain. 3. 'does not matter' - {6616..6620}
Yet the social urgencies and pressures are so great, personal desires and fears so powerful, that the simplicity of mind and will, essential in obedience, are not forthcoming. How to strike a balance between the need for a Guru and the difficulty in obeying him implicitly? Maharaj: What is done under pressure of society and circumstances does not matter much, for it is mostly mechanical, mere reacting to impacts. It is enough to watch oneself dispassionately to isolate oneself completely from what is going on. What has been done without minding, blindly, may add to one's karma (destiny), otherwise it hardly matters. 4. 'does not matter' - {8361..8365}
If you feel more at peace and happy, if you understand yourself with more than usual clarity and depth, it means you have met the right man. Take your time, but once you have made up your mind to trust him, trust him absolutely and follow every instruction fully and faithfully. It does not matter much if you do not accept him as your Guru and are satisfied with his company only. Satsang alone can also take you to your goal, provided it is unmixed and undisturbed. But once you accept somebody as your Guru, listen, remember and obey. 5. 'does not matter' - {9239..9243}
I cannot believe it. Since I do not believe it, of what use is your statement to me? M: Your disbelief does not matter. My words are true and they will do their work. This is the beauty of noble company (satsang). 6. 'does not matter' - {10179..10183}
Whatever may be the desire or fear, don't dwell upon it. Try and see for yourself. Here and there you may forget, it does not matter. Go back to your attempts till the brushing away of every desire and fear, of every reaction becomes automatic. Q: How can one live without emotions? 7. 'does not matter' - {12101..12105}
A plank is shaped out of the timber and a small pencil to write on it. The witness reads the writing and knows that while the pencil and the plank are distantly related to the jungle, the writing has nothing to do with it. It is totally super-imposed and its disappearance just does not matter. The dissolution of personality is followed always by a sense of great relief, as if a heavy burden has fallen off. Q: When you say, I am in the state beyond the witness, what is the experience that makes you say so? 8. 'does not matter' - {12254..12258}
Or do you dissolve the world and keep us all in abeyance, until we are brought back to life at the next flicker of your thought? M: Oh, no, it is not that bad. The world of mind and matter, of names and shapes, continues, but it does not matter to me at all. It is like having a shadow. It is there -- following me wherever I go, but not hindering me in any way. 9. 'does not matter' - {13823..13827}
It is not on the verbal level that one becomes a disciple, but in the silent depths of one's being. You do not become a disciple by choice; it is more a matter of destiny than self-will. It does not matter much who is the teacher -- they all wish you well. It is the disciple that matters -- his honesty and earnestness. The right disciple will always find the right teacher. 10. 'does not matter' - {13828..13832}
Q: I can see the beauty and feel the blessedness of a life devoted to search for truth under a competent and loving teacher. Unfortunately, we have to return to England. M: Distance does not matter. If your desires are strong and true, they will mould your life for their fulfilment. Sow you seed and leave it to the seasons. 11. 'does not matter' - {15671..15675}
The jnani's identity with all that is, is so complete, that as he responds to the universe, so does the universe respond to him. He is supremely confident that once a situation has been cognised, events will move in adequate response. The ordinary man is personally concerned, he counts his risks and chances, while the jnani remains aloof, sure that all will happen as it must; and it does not matter much what happens, for ultimately the return to balance and harmony is inevitable. The heart of things is at peace. Q: I have understood that personality is an illusion, and alert detachment, without loss of identity, is our point of contact with the reality. 1. 'expanse of consciousness' - {1722..1726}
There are other patterns to which the universe is expected to conform, and one is at a loss to know which pattern is true and which is not. One ends in suspecting that all patterns are only verbal and that no pattern can contain reality. According to you, reality consists of three expanses: The expanse of matter-energy (mahadakash), the expanse of consciousness (chidakash) and of pure spirit (paramakash). The first is something that has both movement and inertia. That we perceive. 2. 'expanse of consciousness' - {5572..5576}
Whatever is done, is done on the stage. Joy and sorrow life and death, they all are real to the man in bondage; to me they are all in the show, as unreal as the show itself. I may perceive the world just like you, but you believe to be in it, while I see it as an iridescent drop in the vast expanse of consciousness. Q: We are all getting old. Old age is not pleasant -- all aches and pains, weakness and the approaching end. 3. 'expanse of consciousness' - {6234..6238}
Q: God is an experience in time, but the experiencer is timeless. M: Even the experiencer is secondary. Primary is the infinite expanse of consciousness, the eternal possibility, the immeasurable potential of all that was, is, and will be. When you look at anything, it is the ultimate you see, but you imagine that you see a cloud or a tree. Learn to look without imagination, to listen without distortion: that is all. 4. 'expanse of consciousness' - {15683..15687}
M: How can I be? The person is what I appear to be to other persons. To myself I am the infinite expanse of consciousness in which innumerable persons emerge and disappear in endless succession. Q: How is it that the person, which to you is quite illusory, appears real to us? M: You, the self, being the root of all being, consciousness and joy, impart your reality to whatever you perceive. 1. 'false as false' - {2309..2313}
Q: If it is the inner that is ultimately responsible for man's spiritual development, why is the outer so much exhorted and encouraged? M: The outer can help by keeping quiet and free from desire and fear. You would have noticed that all advice to the outer is in the form of negations: don't, stop, refrain, forego, give up, sacrifice, surrender, see the false as false. Even the little description of reality that is given is through denials -- 'not this, not this', (neti, neti). All positives belong to the inner self, as all absolutes -- to Reality. 2. 'false as false' - {9480..9484}
Your very desire to formulate truth denies it, because it cannot be contained in words. Truth can be expressed only by the denial of the false -- in action. For this you must see the false as false (viveka) and reject it (vairagya). Renunciation of the false is liberating and energizing. It lays open the road to perfection. 3. 'false as false' - {9485..9489}
Q: When do I know that I have discovered truth? M: When the idea 'this is true', 'that is true' does not arise. Truth does not assert itself, it is in the seeing of the false as false and rejecting it. It is useless to search for truth, when the mind is blind to the false. It must be purged of the false completely before truth can dawn on It. 4. 'false as false' - {10097..10101}
You can know what you are not, but you can not know your real being. You can be only what you are. The entire approach is through understanding, which is in the seeing of the false as false. But to understand, you must observe from outside. Q: The Vedantic concept of Maya, illusion, applies to the manifested. 5. 'false as false' - {13170..13174}
M: Of course there is no difference. The real sees the real in the unreal. It is the mind that creates the unreal and it is the mind that sees the false as false. Q: I understood that the experience of the real follows seeing the false as false. M: There is no such thing as the experience of the real. 6. 'false as false' - {13171..13175}
The real sees the real in the unreal. It is the mind that creates the unreal and it is the mind that sees the false as false. Q: I understood that the experience of the real follows seeing the false as false. M: There is no such thing as the experience of the real. The real is beyond experience. 7. 'false as false' - {15257..15261}
In the inner search the unexpected is inevitable; the discovery is invariably beyond all imagination. Just as an unborn child cannot know life after birth, for it has nothing in its mind with which to form a valid picture, so is the mind unable to think of the real in terms of the unreal, except by negation: 'Not this, not that'. The acceptance of the unreal as real is the obstacle; to see the false as false and abandon the false brings reality into being. The states of utter clarity, immense love, utter fearlessness; these are mere words at the present, outlines without colour, hints at what can be. You are like a blind man expecting to see as a result of an operation -- provided you do not shirk the operation! 1. 'fear of pain' - {664..668}
Pain sets in again. M: Which pain? Q: The desire for pleasure, the fear of pain, both are states of distress. Is there a state of unalloyed pleasure? M: Every pleasure, physical or mental, needs an instrument. 2. 'fear of pain' - {3738..3742}
Because you are, all can be. The universe is but a partial manifestation of your limitless capacity to become. Q: I find that I am totally motivated by desire for pleasure and fear of pain. However noble my desire and justified my fear, pleasure and pain are the two poles between which my life oscillates. M: Go to the source of both pain and pleasure, of desire and fear. 3. 'fear of pain' - {4466..4470}
Q: What are the means to such perception? M: In life nothing can be had without overcoming obstacles. The obstacles to the clear perception of one's true being are desire for pleasure and fear of pain. It is the pleasure-pain motivation that stands in the way. The very freedom from all motivation, the state in which no desire arises is the natural state. 4. 'fear of pain' - {5159..5163}
Q: Is your experience constant? M: It is timeless and changeless. Q: All I know is desire for pleasure and fear of pain. M: That is what you think about yourself. Stop it. 5. 'fear of pain' - {6791..6795}
All nature works. Work is nature, nature is work. On the other hand, activity is based on desire and fear, on longing to possess and enjoy, on fear of pain and annihilation. Work is by the whole for the whole, activity is by oneself for oneself. Q: Is there a remedy against activity? 6. 'fear of pain' - {8433..8437}
The relief experienced when a need is met, or an anxiety allayed is entirely due to the ending of pain. We may give it positive names like pleasure, or joy, or happiness, but essentially it is relief from pain. It is this fear of pain that holds together our social, economic and political institutions. What puzzles me is that we derive pleasure from things and states of mind, which have nothing to do with survival. On the contrary, our pleasures are usually destructive. 7. 'fear of pain' - {8666..8670}
You can also grow like this, but you must not indulge in forecasts and plans, born of memory and anticipation. It is one of the peculiarities of a jnani that he is not concerned with the future. Your concern with future is due to fear of pain and desire for pleasure, to the jnani all is bliss: he is happy with whatever comes. Bringing up a child from birth to maturity may seem a hard task, but to a mother the memories of hardships are a joy. There is nothing wrong with the world. 8. 'fear of pain' - {11450..11454}
M: Because you are interested. Q: What makes me interested? M: Fear of pain, desire for pleasure. Pleasant is the ending of pain and painful the end of pleasure. They just rotate in endless succession. 9. 'fear of pain' - {14409..14413}
The moment you give attention, the call for it ceases and the question of ignorance dissolves. Instead of waiting for an answer to your question, find out who is asking the question and what makes him ask it. You will soon find that it is the mind, goaded by fear of pain, that asks the question. And in fear there is memory and anticipation, past and future. Attention brings you back to the present, the now, and the presence in the now is a state ever at hand, but rarely noticed. 10. 'fear of pain' - {15211..15215}
M: Love is not selective, desire is selective. In love there are no strangers. When the centre of selfishness is no longer, all desires for pleasure and fear of pain cease; one is no longer interested in being happy; beyond happiness there is pure intensity, inexhaustible energy, the ecstasy of giving from a perennial source. Q: Mustn't I begin by solving for myself the problem of right and wrong? M: What is pleasant people take it to be good and what is painful they take it to be bad. 1. 'field of consciousness' - {59..63}
Behold, the real experiencer is not the mind, but myself, the light in which everything appears. Self is the common factor at the root of all experience, the awareness in which everything happens. The entire field of consciousness is only as a film, or a speck, in 'I am'. This 'I am-ness' is, being conscious of consciousness, being aware of itself. And it is indescribable, because it has no attributes. 2. 'field of consciousness' - {549..553}
You seem to behave quite normally! M: That is how it appears to you. What in your case occupies the entire field of consciousness, is a mere speck in mine. The world lasts, but for a moment. It is your memory that makes you think that the world continues. 3. 'field of consciousness' - {4575..4579}
There is nothing to be done, nothing to be given up. Just look and remember, whatever you perceive is not you, nor yours. It is there in the field of consciousness, but you are not the field and its contents, nor even the knower of the field. It is your idea that you have to do things that entangle you in the results of your efforts -- the motive, the desire, the failure to achieve, the sense of frustration -- all this holds you back. Simply look at whatever happens and know that you are beyond it. 4. 'field of consciousness' - {4588..4592}
To look for it on the mental level is futile. Stop searching, and see -- it is here and now -- it is that 'I am' you know so well. All you need to do is to cease taking yourself to be within the field of consciousness. Unless you have already considered these matters carefully, listening to me once will not do. Forget your past experiences and achievements, stand naked, exposed to the winds and rains of life and you will have a chance. 5. 'field of consciousness' - {6667..6671}
It is like the white paper on which nothing is written yet. Be like that infant, instead of trying to be this or that, be happy to be. You will be a fully awakened witness of the field of consciousness. But there should be no feelings and ideas to stand between you and the field. Q: To be content with mere being seems to be a most selfish way of passing time. 6. 'field of consciousness' - {7392..7396}
It may not be easy in the beginning, but with some practice you will find that your mind can function on many levels at the same time and you can be aware of them all. It is only when you have a vested interest in any particular level, that your attention gets caught in it and you black out on other levels. Even then the work on the blacked out levels goes on, outside the field of consciousness. Do not struggle with your memories and thoughts; try only to include in your field of attention the other, more important questions, like 'Who am l? ' 'How did I happen to be born? 7. 'field of consciousness' - {8860..8864}
Maharaj: The present 'I am' is as false as the 'I was' and 'I shall be'. It is merely an idea in the mind, an impression left by memory, and the separate identity it creates is false. this habit of referring to a false centre must be done away with, the notion 'I see', 'I feel', 'I think', 'I do', must disappear from the field of consciousness; what remains when the false is no more, is real. Q: What is this big talk about elimination of the self? How can the self eliminate itself? 8. 'field of consciousness' - {9441..9445}
M: What you take to be the 'I' in the 'I am' is not you. To know that you are is natural, to know what you are is the result of much investigation. You will have to explore the entire field of consciousness and go beyond it. For this you must find the right teacher and create the conditions needed for discovery. Generally speaking, there are two ways: external and internal. 9. 'field of consciousness' - {15401..15405}
But whatever can be described cannot be your self, and what you are cannot be described. You can only know your self by being yourself without any attempt at self-definition and self-description. Once you have understood that you are nothing perceivable or conceivable, that whatever appears in the field of consciousness cannot be your self, you will apply yourself to the eradication of all self-identification, as the only way that can take you to a deeper realisation of your self. You literally progress by rejection -- a veritable rocket. To know that you are neither in the body nor in the mind, though aware of both, is already self-knowledge. 1. 'flooded with light' - {1065..1069}
You may say it is a point in consciousness, which is beyond consciousness. Like a hole in the paper is both in the paper and yet not of paper, so is the supreme state in the very centre of consciousness, and yet beyond consciousness. It is as if an opening in the mind through which the mind is flooded with light. The opening is not even the light. It is just an opening. 2. 'flooded with light' - {1917..1921}
M: It is like entering a dark room. You see nothing -- you may touch, but you do not see -- no colours, no outlines. The window opens and the room is flooded with light. Colours and shapes come into being. The window is the giver of light, but not the source of it. 3. 'flooded with light' - {12157..12161}
M: Awareness is ever there. It need not be realised. Open the shutter of the mind, and it will be flooded with light. Q: What is matter? M: What you do not understand is matter. 4. 'flooded with light' - {12322..12326}
Q: I do look! I see only darkness. M: Remove the speck and your eyes will be flooded with light. The light is there -- waiting. The eyes are there -- ready. 1. 'focus of awareness' - {1027..1031}
A healthy body, a healthy mind live largely unperceived by their owner; only occasionally, through pain or suffering they call for attention and insight. Why not extend the same to the entire personal life? One can function rightly, responding well and fully to whatever happens, without having to bring it into the focus of awareness. When self- control becomes second nature, awareness shifts its focus to deeper levels of existence and action. Q: Don't you become a robot? 2. 'focus of awareness' - {6590..6594}
Your very nature has the infinite capacity to enjoy. It is full of zest and affection. It sheds its radiance on all that comes within its focus of awareness and nothing is excluded. It does not know evil nor ugliness, it hopes, it trusts, it loves. You people do not know how much you miss by not knowing your own true self. 3. 'focus of awareness' - {8486..8490}
As the acceptance of pain is the denial of the self, and the self stands in the way of true happiness, the wholehearted acceptance of pain releases the springs of happiness. Q: Does the acceptance of suffering act the same way? M: The fact of pain is easily brought within the focus of awareness. With suffering it is not that simple. To focus suffering is not enough, for mental life, as we know it, is one continuous stream of suffering. 4. 'focus of awareness' - {13426..13430}
Not only the conscious but the unconscious as well should be taken care of in our spiritual practice. Q: How does one attend to the unconscious? M: Keep the 'I am' in the focus of awareness, remember that you are, watch yourself ceaselessly and the unconscious will flow into the conscious without any special effort on your part. Wrong desires and fears, false ideas, social inhibitions are blocking and preventing its free interplay with the conscious. Once free to mingle, the two become one and the one becomes all. 1. 'free from desire' - {952..956}
What was the change? M: Pleasure and pain lost their sway over me. I was free from desire and fear. I found myself full, needing nothing. I saw that in the ocean of pure awareness, on the surface of the universal consciousness, the numberless waves of the phenomenal worlds arise and subside beginninglessly and endlessly. 2. 'free from desire' - {2308..2312}
The outer will be wise to obey. Q: If it is the inner that is ultimately responsible for man's spiritual development, why is the outer so much exhorted and encouraged? M: The outer can help by keeping quiet and free from desire and fear. You would have noticed that all advice to the outer is in the form of negations: don't, stop, refrain, forego, give up, sacrifice, surrender, see the false as false. Even the little description of reality that is given is through denials -- 'not this, not this', (neti, neti). 3. 'free from desire' - {3748..3752}
M: Pleasure and pain are states of mind. As long as you think you are the mind, or rather, the body- mind, you are bound to raise such questions. Q: And when I realise that I am not the body, shall I be free from desire and fear? M: As long as there is a body and a mind to protect the body, attractions and repulsions will operate. They will be there, out in the field of events, but will not concern you. 4. 'free from desire' - {14772..14776}
Learn to distinguish the immovable in the movable, the unchanging in the changing, till you realise that all differences are in appearance only and oneness is a fact. This basic identity -- you may call God, or Brahman, or the matrix (Prakriti), the words matters little -- is only the realisation that all is one. Once you can say with confidence born from direct experience: 'I am the world, the world is myself', you are free from desire and fear on one hand and become totally responsible for the world on the other. The senseless sorrow of mankind becomes your sole concern. Q: So even a jnani has his problems! 1. 'free from fear' - {7279..7283}
Sometimes I feel like killing somebody or myself. This desire is so strong that I am constantly afraid. And I do not know how to get free from fear. You see there is a difference between a Hindu mind and a European mind. The Hindu mind is comparatively simple. 2. 'free from fear' - {10658..10662}
M: Oh no, it is the normal state. You call it high because you are afraid of it. First be free from fear. See that there is nothing to be afraid of. Fearlessness is the door to the Supreme. 3. 'free from fear' - {13634..13638}
Q: We are condemned to fear? M: Until we can look at fear and accept it as the shadow of personal existence, as persons we are bound to be afraid. Abandon all personal equations and you shall be free from fear. It is not difficult. Desirelessness comes on its own when desire is recognised as false. 4. 'free from fear' - {14516..14520}
Q: When we are in trouble, we are bound to be unhappy. M: Fear is the only trouble. Know yourself as independent and you will be free from fear and its shadows. Q: What is the difference between happiness and pleasure? M: Pleasure depends on things, happiness does not. 5. 'free from fear' - {14536..14540}
M: The universe without and the immensity within as they are in reality, in the great mind and heart of God. The meaning and purpose of existence, the secret of suffering, life's redemption from ignorance. Q: If being happy is the same as being free from fear and worry, cannot it be said that absence of trouble is the cause of happiness? M: A state of absence, of non-existence cannot be a cause; the pre-existence of a cause is implied in the notion. Your natural state, in which nothing exists, cannot be a cause of becoming; the causes are hidden in the great and mysterious power of memory. 1. 'freedom from desire' - {1543..1547}
The highest happiness, the greatest freedom. Desirelessness is the highest bliss. Q: Freedom from desire is not the freedom I want. I want the freedom to fulfil my longings. M: You are free to fulfil your longings. 2. 'freedom from desire' - {2084..2088}
A desire is just a thing among many. I feel no urge to satisfy it, no action needs be taken on it. Freedom from desire means this: the compulsion to satisfy is absent. Q: Why do desires arise at all? M: Because you imagine that you were born, and that you will die if you do not take care of your body. 3. 'freedom from desire' - {2136..2140}
Q: Even the desire to be free of desire? M: Why desire at all? Desiring a state of freedom from desire will not set you free. Nothing can set you free, because you are free. See yourself with desireless clarity, that is all. 4. 'freedom from desire' - {4568..4572}
You are not a person. 35: Greatest Guru is Your Inner Self. Questioner: On all sides I hear that freedom from desires and inclinations is the first condition of self-realisation. But I find the condition impossible of fulfilment. Ignorance of oneself causes desires and desires perpetuate ignorance. 5. 'freedom from desire' - {6297..6301}
All your problems arise because you have defined and therefore limited yourself. When you do not think yourself to be this or that, all conflict ceases. Any attempt to do something about your problems is bound to fail, for what is caused by desire can be undone only in freedom from desire. You have enclosed yourself in time and space, squeezed yourself into the span of a lifetime and the volume of a body and thus created the innumerable conflicts of life and death, pleasure and pain, hope and fear. You cannot be rid of problems without abandoning illusions. 6. 'freedom from desire' - {7685..7689}
Don't distrust its apparent sterility and emptiness. Believe me, it is the satisfaction of desires that breeds misery. Freedom from desires is bliss. Q: There are things we need. M: What you need will come to you, if you do not ask for what you do not need. 7. 'freedom from desire' - {8265..8269}
Having realised that I am one with, and yet beyond the world, I became free from all desire and fear. I did not reason out that I should be free -- I found myself free -- unexpectedly, without the least effort. This freedom from desire and fear remained with me since then. Another thing I noticed was that I do not need to make an effort; the deed follows the thought, without delay and friction. I have also found that thoughts become self-fulfilling; things would fall in place smoothly and rightly. 8. 'freedom from desire' - {13410..13414}
As you are taught the uses of your body, so you should know how to use your mind. Q: What do I gain by learning to use my mind? M: You gain freedom from desire and fear, which are entirely due to wrong uses of the mind. Mere mental knowledge is not enough. The known is accidental, the unknown is the home of the real. 9. 'freedom from desire' - {14743..14747}
Brush off the dust before it has time to settle; this will lay bare the old layers until the true nature of your mind is discovered. It is all very simple and comparatively easy; be earnest and patient, that is all. Dispassion, detachment, freedom from desire and fear, from all self-concern, mere awareness -- free from memory and expectation -- this is the state of mind to which discovery can happen. After all, liberation is but the freedom to discover. 96: Abandon Memories and Expectations. 10. 'freedom from desire' - {15043..15047}
Q: Without desire and fear what motive is there for action? M: None, unless you consider love of life, of righteousness, of beauty, motive enough. Do not be afraid of freedom from desire and fear. It enables you to live a life so different from all you know, so much more intense and interesting, that, truly, by losing all you gain all. Q: Since you count your spiritual ancestry from Rishi Dattatreya, are we right in believing that you and all your predecessors are reincarnations of the Rishi? 1. 'freedom from desire' - {1543..1547}
The highest happiness, the greatest freedom. Desirelessness is the highest bliss. Q: Freedom from desire is not the freedom I want. I want the freedom to fulfil my longings. M: You are free to fulfil your longings. 2. 'freedom from desire' - {2084..2088}
A desire is just a thing among many. I feel no urge to satisfy it, no action needs be taken on it. Freedom from desire means this: the compulsion to satisfy is absent. Q: Why do desires arise at all? M: Because you imagine that you were born, and that you will die if you do not take care of your body. 3. 'freedom from desire' - {2136..2140}
Q: Even the desire to be free of desire? M: Why desire at all? Desiring a state of freedom from desire will not set you free. Nothing can set you free, because you are free. See yourself with desireless clarity, that is all. 4. 'freedom from desire' - {4568..4572}
You are not a person. 35: Greatest Guru is Your Inner Self. Questioner: On all sides I hear that freedom from desires and inclinations is the first condition of self-realisation. But I find the condition impossible of fulfilment. Ignorance of oneself causes desires and desires perpetuate ignorance. 5. 'freedom from desire' - {6297..6301}
All your problems arise because you have defined and therefore limited yourself. When you do not think yourself to be this or that, all conflict ceases. Any attempt to do something about your problems is bound to fail, for what is caused by desire can be undone only in freedom from desire. You have enclosed yourself in time and space, squeezed yourself into the span of a lifetime and the volume of a body and thus created the innumerable conflicts of life and death, pleasure and pain, hope and fear. You cannot be rid of problems without abandoning illusions. 6. 'freedom from desire' - {7685..7689}
Don't distrust its apparent sterility and emptiness. Believe me, it is the satisfaction of desires that breeds misery. Freedom from desires is bliss. Q: There are things we need. M: What you need will come to you, if you do not ask for what you do not need. 7. 'freedom from desire' - {8265..8269}
Having realised that I am one with, and yet beyond the world, I became free from all desire and fear. I did not reason out that I should be free -- I found myself free -- unexpectedly, without the least effort. This freedom from desire and fear remained with me since then. Another thing I noticed was that I do not need to make an effort; the deed follows the thought, without delay and friction. I have also found that thoughts become self-fulfilling; things would fall in place smoothly and rightly. 8. 'freedom from desire' - {13410..13414}
As you are taught the uses of your body, so you should know how to use your mind. Q: What do I gain by learning to use my mind? M: You gain freedom from desire and fear, which are entirely due to wrong uses of the mind. Mere mental knowledge is not enough. The known is accidental, the unknown is the home of the real. 9. 'freedom from desire' - {14743..14747}
Brush off the dust before it has time to settle; this will lay bare the old layers until the true nature of your mind is discovered. It is all very simple and comparatively easy; be earnest and patient, that is all. Dispassion, detachment, freedom from desire and fear, from all self-concern, mere awareness -- free from memory and expectation -- this is the state of mind to which discovery can happen. After all, liberation is but the freedom to discover. 96: Abandon Memories and Expectations. 10. 'freedom from desire' - {15043..15047}
Q: Without desire and fear what motive is there for action? M: None, unless you consider love of life, of righteousness, of beauty, motive enough. Do not be afraid of freedom from desire and fear. It enables you to live a life so different from all you know, so much more intense and interesting, that, truly, by losing all you gain all. Q: Since you count your spiritual ancestry from Rishi Dattatreya, are we right in believing that you and all your predecessors are reincarnations of the Rishi? 1. 'give up all' - {4..8}
That which permeates all, which nothing transcends and which, like the universal space around us, fills everything completely from within and without, that Supreme non-dual Brahman -- that thou art - Sankaracharya. The seeker is he who is in search of himself. Give up all questions except one: 'Who am I? ' After all, the only fact you are sure of is that you are. The 'I am' is certain. 2. 'give up all' - {2154..2158}
Even if I tell you that you are the witness, the silent watcher, it will mean nothing to you, unless you find the way to your own being. Q: My question is: How to find the way to one's own being? M: Give up all questions except one: 'Who am l'? After all, the only fact you are sure of is that you are. The 'I am' is certain. 3. 'give up all' - {6129..6133}
Q: But what is the ripening factor? M: Self-remembrance, awareness of 'l am' ripens him powerfully and speedily. Give up all ideas about yourself and simply be. Q: I am tired of all the ways and means and skills and tricks, of all these mental acrobatics. Is there a way to perceive reality directly and immediately? 4. 'give up all' - {7088..7092}
Anticipation makes you insecure, memory -- unhappy. Stop misusing your mind and all will be well with you. You need not set it right -- it will set itself right, as soon as you give up all concern with the past and the future and live entirely in the now. Q: But the now has no dimension. I shall become a nobody, a nothing ! 5. 'give up all' - {7871..7875}
Remove the light of awareness, go to sleep or swoon away -- and the person disappears. The person (vyakti) flickers, awareness (vyakta) contains all space and time, the absolute (avyakta) is. 55: Give up All and You Gain All. Questioner: What is your state at the present moment? Maharaj: A state of non-experiencing. 6. 'give up all' - {7916..7920}
When you hold on to nothing, no trouble arises. The relinquishing of the lesser is the gaining of the greater. Give up all and you gain all. Then life becomes what it was meant to be: pure radiation from an inexhaustible source. In that light the world appears dimly like a dream. 7. 'give up all' - {9077..9081}
M: No ambition is spiritual. All ambitions are for the sake of the 'I am'. If you want to make real progress you must give up all idea of personal attainment. The ambitions of the so-called Yogis are preposterous. A man's desire for a woman is innocence itself compared to the lusting for an everlasting personal bliss. 8. 'give up all' - {9636..9640}
The old grooves must be erased in your brain, without forming new ones. You must realise yourself as the immovable, behind and beyond the movable, the silent witness of all that happens. Q: Does it mean that I must give up all idea of an active life? M: Not at all. There will be marriage, there will be children, there will be earning money to maintain a family; all this will happen in the natural course of events, for destiny must fulfil itself; you will go through it without resistance, facing tasks as they come, attentive and thorough, both in small things and big. 9. 'give up all' - {10017..10021}
The outer world neither can help nor hinder. No system, no pattern of action will take you to your goal. Give up all working for a future, concentrate totally on the now, be concerned only with your response to every movement of life as it happens. Q: What is the cause of the urge to roam about? M: There is no cause. 10. 'give up all' - {11145..11149}
A drink, a smoke, a fever, a drug, breathing, singing, shaking, dancing, whirling, praying, sex or fasting, mantras or some vertiginous abstraction can dislodge me from my waking state and give me some experience, extraordinary because unfamiliar. But when the cause ceases, the effect dissolves and only a memory remains, haunting but fading. Let us give up all means and their results, for the results are bound by the means; let us put the question anew; can truth be found? M: Where is the dwelling place of truth where you could go in search of it? And how will you know that you have found it? 11. 'give up all' - {15145..15149}
M: For some time the mental habits may linger in spite of the new vision, the habit of longing for the known past and fearing the unknown future. When you know these are of the mind only, you can go beyond them. As long as you have all sorts of ideas about yourself, you know yourself through the mist of these ideas; to know yourself as you are, give up all ideas. You cannot imagine the taste of pure water, you can only discover it by abandoning all flavourings. As long as you are interested in your present way of living, you will not abandon it. 1. 'give your heart' - {2178..2182}
M: What do you love now? The 'I am'. Give your heart and mind to it, think of nothing else. This, when effortless and natural, is the highest state. In it love itself is the lover and the beloved. 2. 'give your heart' - {3864..3868}
M: Do not undervalue attention. It means interest and also love. To know, to do, to discover, or to create you must give your heart to it -- which means attention. All the blessings flow from it. Q: You advise us to concentrate on 'I am'. 3. 'give your heart' - {9366..9370}
Your every action will be beneficial, every movement will be a blessing. Q: It is all very tempting, but how am I to proceed to realise my universal being? M: You have two ways: you can give your heart and mind to self-discovery, or you accept my words on trust and act accordingly. In other words, either you become totally self-concerned, or totally un-self-concerned. It is the word 'totally' that is important. 4. 'give your heart' - {12472..12476}
But you must give yourself the opportunity through intensive, even arduous meditation. Q: What exactly do you want me to do? M: Give your heart and mind to brooding over the 'I am', what is it, how is it, what is its source, its life, its meaning. It is very much like digging a well. You reject all that is not water, till you reach the life-giving spring. 5. 'give your heart' - {14588..14592}
To see everything as imagination, born of desire, is necessary for self-realisation. We miss the real by lack of attention and create the unreal by excess of imagination. You have to give your heart and mind to these things and brood over them repeatedly. It is like cooking food. You must keep it on the fire for some time before it is ready. 1. 'go beyond consciousness' - {929..933}
Consciousness is partial and changeful, awareness is total, changeless, calm and silent. And it is the common matrix of every experience. Q: How does one go beyond consciousness into awareness? M: Since it is awareness that makes consciousness possible, there is awareness in every state of consciousness. Therefore the very consciousness of being conscious is already a movement in awareness. 2. 'go beyond consciousness' - {2388..2392}
Q: Can I say that I am not what I am conscious of, nor am I consciousness itself? M: As long as you are a seeker, better cling to the idea that you are pure consciousness, free from all content. To go beyond consciousness is the supreme state. Q: The desire for realisation, does it originate in consciousness or beyond? M: In consciousness, of course. 3. 'go beyond consciousness' - {2393..2397}
All desire is born from memory and is within the realm of consciousness. What is beyond is clear of all striving. The very desire to go beyond consciousness is still in consciousness. Q: Is there any trace, or imprint, of the beyond on consciousness? M: No, there cannot be. 4. 'go beyond consciousness' - {4187..4191}
No experience can answer it, for the self is beyond experience. Q: Still, the question 'Who am I' must be of some use. M: It has no answer in consciousness and, therefore, helps to go beyond consciousness. Q: Here I am -- in the present moment. What is real in it, and what is not? 5. 'go beyond consciousness' - {11572..11576}
M: And as long as one is conscious, there will be pain and pleasure. You cannot fight pain and pleasure on the level of consciousness. To go beyond them you must go beyond consciousness, which is possible only when you look at consciousness as something that happens to you and not in you, as something external, alien, superimposed. Then, suddenly you are free of consciousness, really alone, with nothing to intrude. And that is your true state. 6. 'go beyond consciousness' - {13504..13508}
Once you are beyond the person, you need no words. Q: What can take me beyond the person? How to go beyond consciousness? M: Words and questions come from the mind and hold you there. To go beyond the mind, you must be silent and quiet. 1. 'go beyond it' - {1374..1378}
M: If you and your God are both helpless, does it not imply that the world is accidental? And if it is. the only thing you can do is to go beyond it. 15: The Jnani. Questioner: Without God's power nothing can be done. 2. 'go beyond it' - {3982..3986}
Biologically we need very little, our problems are of a different order. Problems created by desires and fears and wrong ideas can be solved only on the level of the mind. You must conquer your own mind and for this you must go beyond it. Q: What does it mean to go beyond the mind. M: You have gone beyond the body, haven't you? 3. 'go beyond it' - {6246..6250}
There are other teachers, who refuse to discuss reality at all. They say reality is beyond the mind while all discussions are within the realm of the mind, which is the home of the unreal. Their approach is negative; they pinpoint the unreal and thus go beyond it into the real. M: The difference lies in the words only. After all, when l talk of the real, I describe it as not-unreal, space-less, time-less, cause-less, beginning-less and end-less. 4. 'go beyond it' - {6391..6395}
Don't rely on your mind for liberation. It is the mind that brought you into bondage. Go beyond it altogether. What is beginningless cannot have a cause. It is not that you knew what you are and then you have forgotten. 5. 'go beyond it' - {8931..8935}
The three appear and disappear together. At the root is the sense 'I am'. Go beyond it. The idea: 'I-am-not-the-body' is merely an antidote to the idea 'I-am-the-body' which is false. What is that 'I am'? 6. 'go beyond it' - {9277..9281}
By themselves neither pleasure nor pain enlighten. Only understanding does. Once you have grasped the truth that the world is full of suffering, that to be born is a calamity, you will find the urge and the energy to go beyond it. Pleasure puts you to sleep and pain wakes you up. If you do not want to suffer, don't go to sleep. 7. 'go beyond it' - {9309..9313}
Q: However deeply I look, I find only the mind. Your words 'beyond the mind' give me no clue. M: While looking with the mind, you cannot go beyond it. To go beyond, you must look away from the mind and its contents. Q: In what direction am I to look? 8. 'go beyond it' - {9401..9405}
The mind is changing anyhow all the time. Look at your mind dispassionately; this is enough to calm it. When it is quiet, you can go beyond it. Do not keep it busy all the time. Stop it -- and just be. 9. 'go beyond it' - {9441..9445}
M: What you take to be the 'I' in the 'I am' is not you. To know that you are is natural, to know what you are is the result of much investigation. You will have to explore the entire field of consciousness and go beyond it. For this you must find the right teacher and create the conditions needed for discovery. Generally speaking, there are two ways: external and internal. 10. 'go beyond it' - {11200..11204}
It does not make me wiser. M: It is true that it often covers sheer ignorance. The mind can operate with terms of its own making, it just cannot go beyond itself. That which is neither sensory nor mental, and yet without which neither sensory nor the mental can exist, cannot be contained in them. Do understand that the mind has its limits; to go beyond, you must consent to silence. 11. 'go beyond it' - {12449..12453}
Be a Yogi, give your life to it, brood, wonder, search, till you come to the root of error and to the truth beyond the error. Q: In meditation, who meditates, the person or the witness? M: Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. In a way it is like having death under control. 12. 'go beyond it' - {15516..15520}
Q: What comes first -- the abandoning of the mind or self-realisation? M: Self-realisation definitely comes first. The mind cannot go beyond itself by itself. It must explode. Q: No exploration before explosion? 1. 'go to sleep' - {5882..5886}
We wake and we sleep. After a day's work sleep comes. Now, do I go to sleep or does inadvertence -- characteristic of the sleeping state -- come to me? In other words -- we are awake because we are asleep. We do not wake up into a really waking state. 2. 'go to sleep' - {7869..7873}
Awareness comes first. A bundle of memories and mental habits attracts attention, awareness gets focalised and a person suddenly appears. Remove the light of awareness, go to sleep or swoon away -- and the person disappears. The person (vyakti) flickers, awareness (vyakta) contains all space and time, the absolute (avyakta) is. 55: Give up All and You Gain All. 3. 'go to sleep' - {9279..9283}
Once you have grasped the truth that the world is full of suffering, that to be born is a calamity, you will find the urge and the energy to go beyond it. Pleasure puts you to sleep and pain wakes you up. If you do not want to suffer, don't go to sleep. You cannot know yourself through bliss alone, for bliss is your very nature. You must face the opposite, what you are not, to find enlightenment. 4. 'go to sleep' - {12251..12255}
In reality nothing happens, there is no past nor future; all appears and nothing is. Q: What does it mean, nothing is? Do you turn blank, or go to sleep? Or do you dissolve the world and keep us all in abeyance, until we are brought back to life at the next flicker of your thought? M: Oh, no, it is not that bad. 5. 'go to sleep' - {12950..12954}
M: Surely, you cannot say so. In deep sleep you are not conditioned. How ready and willing you are to go to sleep, how peaceful, free and happy you are when asleep! Q: I know nothing of it. M: Put it negatively. 6. 'go to sleep' - {13332..13336}
After all, you must remember, that all your preoccupations with yourself are only in your waking hours and partly in your dreams; in sleep all is put aside and forgotten. It shows how little important is your waking life, even to yourself, that merely lying down and closing the eyes can end it. Each time you go to sleep you do so without the least certainty of waking up and yet you accept the risk. Q: When you sleep, are you conscious or unconscious? M: I remain conscious, but not conscious of being a particular person. 7. 'go to sleep' - {13453..13457}
There is no point in fighting desires and fears which may be perfectly natural and justified; It is the person, who is swayed by them, that is the cause of mistakes, past and future. The person should be carefully examined and its falseness seen; then its power over you will end. After all, it subsides each time you go to sleep. In deep sleep you are not a self-conscious person, yet you are alive. When you are alive and conscious, but no longer self-conscious, you are not a person anymore. 8. 'go to sleep' - {14213..14217}
Is there a way out? Maharaj: Many ways will be offered to you which will but take you round and bring you back to your starting point. First realise that your problem exists in your waking state only, that however painful it is, you are able to forget it altogether when you go to sleep. When you are awake you are conscious; when you are asleep, you are only alive. Consciousness and life -- both you may call God; but you are beyond both, beyond God, beyond being and not-being. 9. 'go to sleep' - {14541..14545}
But your true home is in nothingness, in emptiness of all content. Q: Emptiness and nothingness -- how dreadful! M: You face it most cheerfully, when you go to sleep! Find out for yourself the state of wakeful sleep and you will find it quite in harmony with your real nature. Words can only give you the idea and the idea is not the experience. 1. 'god is not' - {1131..1135}
To perceive it does not need the senses; to know it, does not need the mind. Q: That is how God runs the world. M: God is not running the world. Q: Then who is doing it? M: Nobody. 2. 'god is not' - {2540..2544}
Q: You say the world is of no use to us -- only a tribulation. I feel it cannot be so. God is not such a fool. The world seems to me a big enterprise for bringing the potential into actual, matter into life, the unconscious into full awareness. To realise the supreme we need the experience of the opposites. 3. 'god is not' - {2632..2636}
To enlightened beings the world is good and it serves a good purpose. They do not deny that the world is a mental structure and that ultimately all is one, but they see and say that the structure has meaning and serves a supremely desirable purpose. What we call the will of God is not a capricious whim of a playful deity, but the expression of an absolute necessity to grow in love and wisdom and power, to actualise the infinite potentials of life and consciousness. Just as a gardener grows flowers from a tiny seed to glorious perfection, so does God in His own garden grow, among other beings, men to supermen, who know and love and work along with Him. When God takes rest (pralaya), those whose growth was not completed, become unconscious for a time, while the perfect ones, who have gone beyond all forms and contents of consciousness, remain aware of the universal silence. 4. 'god is not' - {2946..2950}
Sportsmen seem to make tremendous efforts: yet their sole motive is to play and display. Q: Do you mean to say that God is just having fun, that he is engaged in purposeless action? M: God is not only true and good, he is also beautiful (satyam-shivam-sundaram). M: Why do you introduce purpose? Purpose implies movement, change, a sense of imperfection. 5. 'god is not' - {12599..12603}
M: To love and worship a god is also ignorance. My home is beyond all notions, however sublime. Q: But God is not a notion! It is the reality beyond existence. M: You may use any word you like. 1. 'guru is not' - {9221..9225}
M: Calling it destiny explains little. When it happens you cannot say why it happens and you merely cover up your ignorance by calling it karma or Grace, or the Will of God. Q: Krishnamurti says that Guru is not needed. M: Somebody must tell you about the Supreme Reality and the way that leads to it. Krishnamurti is doing nothing else. 2. 'guru is not' - {10303..10307}
M: The Guru knows the Ultimate and relentlessly propels the disciple towards it. The disciple is full of obstacles, which he himself must overcome. The Guru is not very much concerned with the superficialities of the disciple's life. It is like gravitation The fruit must fall -- when no longer held back. Q: If the disciple does not know the goal, how can he make out the obstacles? 3. 'guru is not' - {11280..11284}
Q: A mother is only for a lifetime, she begins at birth and ends at death. She is not for ever. M: Similarly, the time-bound Guru is not for ever. He fulfils his purpose and yields his place to the next. It is quite natural and there is no blame attached to it. 4. 'guru is not' - {11296..11300}
Q: Is it a threat? M: Not a threat, a warning. The inner Guru is not committed to non-violence. He can be quite violent at times, to the point of destroying the obtuse or perverted personality. Suffering and death, as life and happiness, are his tools of work. 5. 'guru is not' - {12906..12910}
In reality, the Guru's role is only to instruct and encourage; the disciple is totally responsible for himself. Q: We are told that total surrender to the Guru is enough, that the Guru will do the rest. M: Of course, when there is total surrender, complete relinquishment of all concern with one's past, presents and future, with one's physical and spiritual security and standing, a new life dawns, full of love and beauty; then the Guru is not important, for the disciple has broken the shell of self-defence. Complete self-surrender by itself is liberation. Q: When both the disciple and his teacher are inadequate, what will happen? 1. 'happens by itself' - {1134..1138}
Q: Then who is doing it? M: Nobody. All happens by itself. You are asking the question and you are supplying the answer. And you know the answer when you ask the question. 2. 'happens by itself' - {4082..4086}
Physical proximity is least important. Make your entire life an expression of your faith and love for your teacher -- this is real dwelling with the Guru. 33: Everything Happens by Itself. Questioner: Does a jnani die? Maharaj: He is beyond life and death. 3. 'happens by itself' - {4313..4317}
A selfish man turns religious, controls himself, refines his thoughts and feelings, takes to spiritual practice, realises his true being. Is such progress ruled by causality, or is it accidental? M: From my point of view everything happens by itself, quite spontaneously. But man imagines that he works for an incentive, towards a goal. He has always a reward in mind and strives for it. 4. 'happens by itself' - {8725..8729}
But structure and pattern, imply constraint and compulsion. My world is absolutely free; everything in it is self- determined. Therefore I keep on saying that all happens by itself. There is order in my world too, but it is not Imposed from outside. It comes spontaneously and immediately, because of its timelessness. 5. 'happens by itself' - {9105..9109}
All effort leads to more effort; whatever was built up must be maintained, whatever was acquired must be protected against decay or loss. Whatever can be lost is not really one's own; and what is not your own of what use can it be to you? In my world nothing is pushed about, all happens by itself. All existence is in space and time, limited and temporary. He who experiences existence is also limited and temporary. 6. 'happens by itself' - {11369..11373}
In the end you reach a state of non-grasping, of joyful non-attachment, of inner ease and freedom indescribable, yet wonderfully real. Q: When a truth-seeker earnestly practices his Yogas, does his inner Guru guide and help him or does he leave him to his own resources, just waiting for the outcome? M: All happens by itself. Neither the seeker. nor the Guru do anything. 7. 'happens by itself' - {12091..12095}
The person says 'I do'. Now, to say 'I know' is not untrue -- it is merely limited. But to say 'I do' is altogether false, because there is nobody who does; all happens by itself, including the idea of being a doer. Q: Then what is action? M: The universe is full of action, but there is no actor. 8. 'happens by itself' - {13524..13528}
M: This is the end of Yoga -- to realise independence. All that happens, happens in and to the mind, not to the source of the 'I am'. Once you realise that all happens by itself, (call it destiny, or the will of God or mere accident), you remain as witness only, understanding and enjoying, but not perturbed. Q: If I cease trusting words altogether, what will be my condition? M: There is a season for trusting and for distrusting. 9. 'happens by itself' - {15668..15672}
Maharaj: Jnani understands a situation fully and knows at once what needs be done. That is all. The rest happens by itself, and to a large extent unconsciously. The jnani's identity with all that is, is so complete, that as he responds to the universe, so does the universe respond to him. He is supremely confident that once a situation has been cognised, events will move in adequate response. 1. 'happens by itself' - {1134..1138}
Q: Then who is doing it? M: Nobody. All happens by itself. You are asking the question and you are supplying the answer. And you know the answer when you ask the question. 2. 'happens by itself' - {4082..4086}
Physical proximity is least important. Make your entire life an expression of your faith and love for your teacher -- this is real dwelling with the Guru. 33: Everything Happens by Itself. Questioner: Does a jnani die? Maharaj: He is beyond life and death. 3. 'happens by itself' - {4313..4317}
A selfish man turns religious, controls himself, refines his thoughts and feelings, takes to spiritual practice, realises his true being. Is such progress ruled by causality, or is it accidental? M: From my point of view everything happens by itself, quite spontaneously. But man imagines that he works for an incentive, towards a goal. He has always a reward in mind and strives for it. 4. 'happens by itself' - {8725..8729}
But structure and pattern, imply constraint and compulsion. My world is absolutely free; everything in it is self- determined. Therefore I keep on saying that all happens by itself. There is order in my world too, but it is not Imposed from outside. It comes spontaneously and immediately, because of its timelessness. 5. 'happens by itself' - {9105..9109}
All effort leads to more effort; whatever was built up must be maintained, whatever was acquired must be protected against decay or loss. Whatever can be lost is not really one's own; and what is not your own of what use can it be to you? In my world nothing is pushed about, all happens by itself. All existence is in space and time, limited and temporary. He who experiences existence is also limited and temporary. 6. 'happens by itself' - {11369..11373}
In the end you reach a state of non-grasping, of joyful non-attachment, of inner ease and freedom indescribable, yet wonderfully real. Q: When a truth-seeker earnestly practices his Yogas, does his inner Guru guide and help him or does he leave him to his own resources, just waiting for the outcome? M: All happens by itself. Neither the seeker. nor the Guru do anything. 7. 'happens by itself' - {12091..12095}
The person says 'I do'. Now, to say 'I know' is not untrue -- it is merely limited. But to say 'I do' is altogether false, because there is nobody who does; all happens by itself, including the idea of being a doer. Q: Then what is action? M: The universe is full of action, but there is no actor. 8. 'happens by itself' - {13524..13528}
M: This is the end of Yoga -- to realise independence. All that happens, happens in and to the mind, not to the source of the 'I am'. Once you realise that all happens by itself, (call it destiny, or the will of God or mere accident), you remain as witness only, understanding and enjoying, but not perturbed. Q: If I cease trusting words altogether, what will be my condition? M: There is a season for trusting and for distrusting. 9. 'happens by itself' - {15668..15672}
Maharaj: Jnani understands a situation fully and knows at once what needs be done. That is all. The rest happens by itself, and to a large extent unconsciously. The jnani's identity with all that is, is so complete, that as he responds to the universe, so does the universe respond to him. He is supremely confident that once a situation has been cognised, events will move in adequate response. 1. 'has no being' - {747..751}
Others deny even causality. Some say the world is real. Others -- that it has no being whatsoever. Maharaj: Which world are you enquiring about? Q: The world of my perceptions, of course. 2. 'has no being' - {1156..1160}
At the moment of realisation the person ceases. Identity remains, but identity is not a person, it is inherent in the reality itself. The person has no being in itself; it is a reflection in the mind of the witness, the 'I am', which again is a mode of being. Q: Is the Supreme conscious? M: Neither conscious nor unconscious, I am telling you from experience. 3. 'has no being' - {6271..6275}
but not always wise. A Yogi is a man whose goodwill is allied to wisdom. 45: What Comes and Goes has no Being. Questioner: I have come to be with you, rather than to listen. Little can be said in words, much more can be conveyed in silence. 4. 'has no being' - {6374..6378}
You need not and you cannot become what you are already. Only cease imagining yourself to be the particular. What comes and goes has no being. It owes its very appearance to reality. You know that there is a world, but does the world know you? 5. 'has no being' - {8228..8232}
Q: Yes, you are right. A life story unrolls itself of which I am one of the actors. I have no being outside it, as it has no being without me. I am merely a character, not a person. M: The character will become a person, when he begins to shape his life instead of accepting it as it comes, and identifying himself with it. 6. 'has no being' - {9489..9493}
It must be purged of the false completely before truth can dawn on It. Q: But what is false? M: Surely, what has no being is false. Q: What do you mean by having no being? The false is there, hard as a nail. 7. 'has no being' - {9492..9496}
Q: What do you mean by having no being? The false is there, hard as a nail. M: What contradicts itself, has no being. Or it has only momentary being, which comes to the same. For, what has a beginning and an end has no middle. 8. 'has no being' - {9497..9501}
It is hollow. It has only the name and shape given to it by the mind, but it has neither substance nor essence. Q: If all that passes has no being, then the universe has no being either. M: Who ever denies it? Of course the universe has no being. 9. 'has no being' - {9499..9503}
Q: If all that passes has no being, then the universe has no being either. M: Who ever denies it? Of course the universe has no being. Q: What has? M: That which does not depend for its existence, which does not arise with the universe arising, nor set with the universe setting, which does not need any proof, but imparts reality to all it touches. 1. 'has no cause' - {1232..1236}
Surely everything has a cause, or several causes. How am I to understand the causelessness of things? Maharaj: From the highest point of view the world has no cause. Q: But what is your own experience? M: Everything is uncaused. 2. 'has no cause' - {1235..1239}
Q: But what is your own experience? M: Everything is uncaused. The world has no cause. Q: I am not enquiring about the causes that led to the creation of the world. Who has seen the creation of the world? 3. 'has no cause' - {4547..4551}
Only freedom. Happiness depends on something or other and can be lost; freedom from everything depends on nothing and cannot be lost. Freedom from sorrow has no cause and, therefore, cannot be destroyed. realise that freedom. Q: Am I not born to suffer as a result of my past? 4. 'has no cause' - {5541..5545}
It is there as long as I want to see it and take part in it. When I cease caring, it dissolves. It has no cause and serves no purpose. It just happens when we are absentminded. It appears exactly as it looks, but there is no depth in it, nor meaning. 5. 'has no cause' - {14544..14548}
Find out for yourself the state of wakeful sleep and you will find it quite in harmony with your real nature. Words can only give you the idea and the idea is not the experience. All I can say is that true happiness has no cause and what has no cause is immovable. Which does not mean it is perceivable, as pleasure. What is perceivable is pain and pleasure; the state of freedom from sorrow can be described only negatively. 1. 'has no existence' - {2440..2444}
But your words do not reach me. Mine is a non-verbal world. In your world the unspoken has no existence. In mine -- the words and their contents have no being. In your world nothing stays, in mine -- nothing changes. 2. 'has no existence' - {2510..2514}
If the frog in the hole were told about the outside world, he would say: 'There is no such thing. My world is of peace and bliss. Your world is a word structure only, it has no existence'. It is the same with you. When you tell us that our world simply does not exist, there is no common ground for discussion. 3. 'has no existence' - {2923..2927}
It is a process. M: You are mistaken. The world has no existence apart from you. At every moment it is but a reflection of yourself. You create it, you destroy it. 4. 'has no existence' - {5439..5443}
You have to turn away from the world and go within, until the inner and the outer merge and you can go beyond the conditioned, whether inner or outer. Q: Surely, the unconditioned is merely an idea in the conditioned mind. By itself it has no existence. M: By itself nothing has existence. Everything needs its own absence. 1. 'having been born' - {4725..4729}
I repeat: I was not, am not, shall not be a body. To me this is a fact. I too was under the illusion of having been born, but my Guru made me see that birth and death are mere ideas -- birth is merely the idea: 'I have a body'. And death -- 'I have lost my body'. Now, when I know I am not a body, the body may be there or may not -- what difference does it make? 2. 'having been born' - {7507..7511}
It manifested itself in strange ways. Whenever I was unwell, she felt better; when I was in good shape, she was down again, cursing herself and me too. As if she never forgave me my crime of having been born, she made me feel guilty of being alive. 'You live because you hate me. If you love me -- die', was her constant, though silent message. 3. 'having been born' - {7814..7818}
You think absolute consistency is possible; prove it by example. Don't preach what you do not practise. Coming back to the idea of having been born. You are stuck with what your parents told you: all about conception, pregnancy and birth, infant, child, youngster, teenager, and so on. Now, divest yourself of the idea that you are the body with the help of the contrary idea that you are not the body. 4. 'having been born' - {8082..8086}
All experience is born of imagination; I do not imagine, so no birth or death happens to me. Only those who think themselves born can think themselves re-born. You are accusing me of having been born -- I plead not guilty! All exists in awareness and awareness neither dies nor is reborn. It is the changeless reality itself. 5. 'having been born' - {11581..11585}
M: He must have meant that all consciousness is painful, which is obvious. Q: And does death offer delivery? M: One who believes himself as having been born is very much afraid of death. On the other hand, to him who knows himself truly, death is a happy event. Q: The Hindu tradition says that suffering is brought by destiny and destiny is merited. 1. 'heart of being' - {5057..5061}
If I am blind from birth and you tell me that you know things without touching them, while I must touch to know, I am aware that I am blind without knowing what does it mean to see. Similarly, I know that I am lacking something when you assert things which I cannot grasp. You are telling me such wonderful things about myself; according to you I am eternal, omnipresent, omniscient, supremely happy, creator, preserver and destroyer of all there is, the source of all life, the heart of being, the lord and the beloved of every creature. You equate me with the Ultimate Reality, the source and the goal of all existence. I just blink, for I know myself to be a tiny little bundle of desires and fears, a bubble of suffering, a transient flash of consciousness in an ocean of darkness. 2. 'heart of being' - {6532..6536}
It is not desire that is wrong, but its narrowness and smallness. Desire is devotion. By all means be devoted to the real, the infinite, the eternal heart of being. Transform desire into love. All you want is to be happy. 3. 'heart of being' - {13514..13518}
M: For the centre of your being to emerge into consciousness. The three states -- sleeping, dreaming and waking are all in consciousness, the manifested; what you call unconsciousness will also be manifested -- in time; beyond consciousness altogether lies the unmanifested. And beyond all, and pervading all, is the heart of being which beats steadily -- manifested-unmanifested; manifested-unmanifested (saguna-nirguna). Q: On the verbal level it sounds all right. I can visualise myself as the seed of being, a point in consciousness, with my sense 'I am' pulsating, appearing and disappearing alternately. 4. 'heart of being' - {15914..15918}
This dwelling on the sense 'I am' is the simple, easy and natural Yoga, the Nisarga Yoga. There is no secrecy in it and no dependence; no preparation is required and no initiation. Whoever is puzzled by his very existence as a conscious being and earnestly wants to find his own source, can grasp the ever-present sense of 'I am' and dwell on it assiduously and patiently, till the clouds obscuring the mind dissolve and the heart of being is seen in all its glory. The Nisarga Yoga, when persevered in and brought to its fruition, results in one becoming conscious and active in what one always was unconsciously and passively. There is no difference in kind -- only in manner -- the difference between a lump of gold and a glorious ornament shaped out of it. 1. 'i am afraid' - {1280..1284}
You are able to look from the absolute point of view -- why go back to the relative? Are you afraid of the absolute? Q: I am afraid. I am afraid of falling asleep over my so-called absolute certainties. For living a life decently absolutes don't help. 2. 'i am afraid' - {1281..1285}
Are you afraid of the absolute? Q: I am afraid. I am afraid of falling asleep over my so-called absolute certainties. For living a life decently absolutes don't help. When you need a shirt, you buy cloth, call a tailor and so on. 3. 'i am afraid' - {11158..11162}
You are afraid of forgeries and imitations. Q: I am not afraid of being cheated. I am afraid of cheating myself. M: But you are cheating yourself in your ignorance of your true motives. You are asking for truth, but in fact you merely seek comfort, which you want to last for ever. 4. 'i am afraid' - {1280..1284}
You are able to look from the absolute point of view -- why go back to the relative? Are you afraid of the absolute? Q: I am afraid. I am afraid of falling asleep over my so-called absolute certainties. For living a life decently absolutes don't help. 5. 'i am afraid' - {13192..13196}
I am coming to you because I am in trouble. I am a poor soul lost in a world I do not understand. I am afraid of Mother Nature who wants me to grow, procreate and die. When I ask for the meaning and purpose of all this, she does not answer. I have come to you because I was told that you are kind and wise. 6. 'i am afraid' - {13910..13914}
I would kill myself. M: So you are not afraid to die! Q: I am afraid of dying, not of death itself. I imagine the dying process to be painful and ugly. M: How do you know? 7. 'i am afraid' - {14766..14770}
The search for reality is the most dangerous of all undertakings for it will destroy the world in which you live. But if your motive is love of truth and life, you need not be afraid. Q: I am afraid of my own mind. It is so unsteady! M: In the mirror of your mind images appear and disappear. 8. 'i am afraid' - {14880..14884}
Earnestly live your truth as you have found it -- act on the little you have understood. It is earnestness that will take you through, not cleverness -- your own or another's. Q: I am afraid of mistakes. So many things I tried -- nothing came out of them. M: You gave too little of yourself, you were merely curious, not earnest. 9. 'i am afraid' - {15848..15852}
M: Well, wonder is the dawn of wisdom. To be steadily and consistently wondering is sadhana. Q: I am in a world which I do not understand and therefore, I am afraid of it. This is everybody's experience. M: You have separated yourself from the world, therefore it pains and frightens you. 1. 'i am all' - {2451..2455}
Q: It seems as if you alone are in your world. M: How can you say alone or not alone, when words do not apply? Of course, I am alone for I am all. Q: Are you ever coming into our world? M: What is coming and going to me? 2. 'i am all' - {2689..2693}
The centre is a point of void and the witness a point of pure awareness; they know themselves to be as nothing, therefore nothing can resist them. Q: How does this look and feel in your personal experience? M: Being nothing, I am all. Everything is me, everything is mine. Just as my body moves by my mere thinking of the movement, so do things happen as I think of them. 3. 'i am all' - {2697..2701}
M: Both. I accept and am accepted. I am all and all is me. Being the world I am not afraid of the world. Being all, what am I to be afraid of? 4. 'i am all' - {2726..2730}
M: How can it be? All is myself -- can't I help myself? I do not identify myself with anybody in particular, for I am all -- both the particular and the universal. Q: Can you then help me, the particular person? M: But I do help you always -- from within. 5. 'i am all' - {2777..2781}
When through the practice of discrimination and detachment (viveka-vairagya), you lose sight of sensory and mental states, pure being emerges as the natural state. Q: How does one bring to an end this sense of separateness? M: By focussing the mind on 'I am', on the sense of being, 'I am so-and-so' dissolves; "I am a witness only" remains and that too submerges in 'I am all'. Then the all becomes the One and the One -- yourself, not to be separate from me. Abandon the idea of a separate 'I' and the question of 'whose experience? 6. 'i am all' - {2910..2914}
The manifested (saguna) and unmanifested (nirguna) are not different. Q: In that case all is real. M: I am all. As myself all is real. Apart from me, nothing is real. 7. 'i am all' - {3785..3789}
Not everybody is. M: There is absolutely no difference between me and others, except in my knowing myself as I am. I am all. I know it for certain and you do not. Q: So we differ all the same. 8. 'i am all' - {3838..3842}
It is the mixing up the two that is so disastrous. Nothing can block you so effectively as compromise, for it shows lack of earnestness, without which nothing can be done. Q: I approve of austerity, but in practice I am all for luxury. The habit of chasing pleasure and shunning pain is so ingrained in me, that all my good intentions, quite alive on the level of theory, find no roots in my day-to-day life. To tell me that I am not honest does not help me, for I just do not know how to make myself honest. 9. 'i am all' - {4519..4523}
It is not doing good that comes first, but ceasing to hurt, not adding to suffering. Pleasing others is not ahimsa. Q: I am not talking of pleasing, but I am all for helping others. M: The only help worth giving is freeing from the need for further help. Repeated help is no help at all. 10. 'i am all' - {4858..4862}
M: Yes and no. Identity, individuality, uniqueness -- they are the most valuable aspects of the mind, yet of the mind only. 'I am all there is' too is an experience equally valid. The particular and the universal are inseparable. They are the two aspects of the nameless, as seen from without and from within. 11. 'i am all' - {5304..5308}
The one that sees knows that with a little attention the other will also see, but the question of sharing does not arise. Believe me, I am not close-fisted, holding back your share of reality. On the contrary, I am all yours, eat me and drink me. But while you repeat verbally: 'give, give', you do nothing to take what is offered. I am showing you a short and easy way to being able to see what I see, but you cling to your old habits of thought, feeling and action and put all the blame on me. 12. 'i am all' - {6318..6322}
Along with thinking something must be done. M: To work in the world is hard, to refrain from all unnecessary work is even harder. Q: For the person I am all this seems impossible. M: What do you know about yourself? You can only be what you are in reality; you can only appear what you are not. 13. 'i am all' - {6878..6882}
I am that infinite ocean of consciousness in which all happens. I am also beyond all existence and cognition, pure bliss of being. There is nothing I feel separate from, hence I am all. No thing is me, so I am nothing. The same power that makes the fire burn and the water flow, the seeds sprout and the trees grow, makes me answer your questions. 14. 'i am all' - {7119..7123}
As long as you see the least difference, you are a stranger to reality. You are on the level of the mind. When the 'I am myself' goes, the 'I am all' comes. When the 'I am all' goes, 'I am' comes. When even 'I am' goes, reality alone is and in it every 'I am' is preserved and glorified. 15. 'i am all' - {7120..7124}
You are on the level of the mind. When the 'I am myself' goes, the 'I am all' comes. When the 'I am all' goes, 'I am' comes. When even 'I am' goes, reality alone is and in it every 'I am' is preserved and glorified. Diversity without separateness is the Ultimate that the mind can touch. 16. 'i am all' - {8956..8960}
What is at the back of your mind? M: Where there is no mind, there is no back to it. I am all front, no back! The void speaks, the void remains. Q: Is there no memory left? 17. 'i am all' - {10893..10897}
You do not keep on reminding yourself that you are a man. It is only when your humanity is questioned that you assert it. Similarly, I know that I am all. I do not need to keep on repeating: 'I am all, I am all'. Only when you take me to be a particular, a person, I protest. 18. 'i am all' - {10894..10898}
It is only when your humanity is questioned that you assert it. Similarly, I know that I am all. I do not need to keep on repeating: 'I am all, I am all'. Only when you take me to be a particular, a person, I protest. As you are a man all the time, so I am what I am -- all the time. 1. 'i am asking' - {726..730}
All I want is peace. M: You can have for the asking all the peace you want. Q: I am asking. M: You must ask with an undivided heart and live an integrated life. Q: How? 2. 'i am asking' - {1095..1099}
Nor can it be said to create them. It cannot be even said to know them. Q: I am asking you a question and you are answering. Are you conscious of the question and the answer? M: In reality I am neither hearing nor answering. 3. 'i am asking' - {1502..1506}
I know what I am talking about, for I have had such experiences. By liberation I mean to be permanently in that wonderful state. What I am asking is whether liberation is compatible with the survival of the body. M: What is wrong with the body? Q: The body is so weak and short-lived. 4. 'i am asking' - {4110..4114}
There is only reality, in which no 'thing' has any being on its own. Like waves are inseparable from the ocean, so is all existence rooted in being. Q: The fact is that here and now I am asking you: when did the feeling 'I am the body' arise? At my birth? or this morning? 5. 'i am asking' - {5230..5234}
M: If they could stay with me, they would come to trust me. Once they trust me, they will follow my advice and discover for themselves. Q: It is not for the training that I am asking just now, but for its results. You had both. You are willing to tell us all about the training, but when it comes to results, you refuse to share. 6. 'i am asking' - {5239..5243}
It is like a blind man wanting to learn painting before he regains his eyesight. You want to know my state -- but do you know the state of your wife or servant? Q: I am asking for some hints only. M: Well, I gave you a very significant clue -- where you see differences, I don't. To me it is enough. 7. 'i am asking' - {8118..8122}
If I stop reacting, you will say that I am unconscious. In reality I may be most acutely conscious, only unable to communicate or remember. Q: I am asking a simple question: there are about four billion people in the world and they are all bound to die. What will be their condition after death -- not physically, but psychologically? Will their consciousness continue? 8. 'i am asking' - {10534..10538}
But does it not boil down to some kind of auto-suggestion? M: The auto-suggestion is in full swing now, when you think yourself to be a person, caught between good and evil. What I am asking you to do is to put an end to it, to wake up and see things as they are. About your stay in Switzerland with that strange friend of yours: what did you gain in his company? Q: Nothing absolutely. 9. 'i am asking' - {12529..12533}
M: The final answer is this: nothing is. All is a momentary appearance in the field of the universal consciousness; continuity as name and form is a mental formation only, easy to dispel. Q: I am asking about the immediate, the transitory, the appearance. Here is a picture of a child killed by soldiers. It is a fact -- staring at you. 10. 'i am asking' - {15577..15581}
One is moved by forces beyond one's ken and control. I can change my mental metabolism as little as the physical, except by painful and protracted efforts -- which is Yoga. All I am asking is: does Maharaj agree with me that Yoga implies violence? M: I agree that Yoga, as presented by you, means violence and I never advocate any form of violence. My path is totally non-violent. 1. 'i am aware' - {306..310}
All definitions apply to your body only and to its expressions. Once this obsession with the body goes, you will revert to your natural state, spontaneously and effortlessly. The only difference between us is that I am aware of my natural state, while you are bemused. Just like gold made into ornaments has no advantage over gold dust, except when the mind makes it so, so are we one in being -- we differ only in appearance. We discover it by being earnest, by searching, enquiring, questioning daily and hourly, by giving one's life to this discovery. 2. 'i am aware' - {690..694}
The very ground on which you build gives way. What can you build that will outlast all? Q: Intellectually, verbally, I am aware that all is transient. Yet, somehow my heart wants permanency. I want to create something that lasts. 3. 'i am aware' - {895..899}
11: Awareness and Consciousness. Questioner: What do you do when asleep? Maharaj: I am aware of being asleep. Q: Is not sleep a state of unconsciousness? M: Yes, I am aware of being unconscious. 4. 'i am aware' - {897..901}
Maharaj: I am aware of being asleep. Q: Is not sleep a state of unconsciousness? M: Yes, I am aware of being unconscious. Q: And when awake, or dreaming? M: I am aware of being awake or dreaming. 5. 'i am aware' - {899..903}
M: Yes, I am aware of being unconscious. Q: And when awake, or dreaming? M: I am aware of being awake or dreaming. Q: I do not catch you. What exactly do you mean? 6. 'i am aware' - {1121..1125}
It is not conscious, but it gives rise to consciousness. Q: In my daily actions much goes by habit, automatically. I am aware of the general purpose, but not of each movement in detail. As my consciousness broadens and deepens, details tend to recede, leaving me free for the general trends. Does not the same happens to a jnani, but more so? 7. 'i am aware' - {5055..5059}
Q: Oh, no. I know by comparison. If I am blind from birth and you tell me that you know things without touching them, while I must touch to know, I am aware that I am blind without knowing what does it mean to see. Similarly, I know that I am lacking something when you assert things which I cannot grasp. You are telling me such wonderful things about myself; according to you I am eternal, omnipresent, omniscient, supremely happy, creator, preserver and destroyer of all there is, the source of all life, the heart of being, the lord and the beloved of every creature. 8. 'i am aware' - {8094..8098}
By its very nature the mind is outward turned; it always tends to seek for the source of things among the things themselves; to be told to look for the source within, is, in a way, the beginning of a new life. Awareness takes the place of consciousness; in consciousness there is the 'I', who is conscious while awareness is undivided; awareness is aware of itself. The 'I am' is a thought, while awareness is not a thought, there is no 'I am aware' in awareness. Consciousness is an attribute while awareness is not; one can be aware of being conscious, but not conscious of awareness. God is the totality of consciousness, but awareness is beyond all -- being as well as not-being. 9. 'i am aware' - {11559..11563}
I just cannot investigate the living moment -- the now. My awareness is of the past, not of the present. When I am aware, I do not really live in the now, but only in the past. Can there really be an awareness of the present? M: What you are describing is not awareness at all, but only thinking about the experience. 10. 'i am aware' - {12034..12038}
M: The world consists of matter, energy and intelligence. They manifest themselves in many ways. Desire and imagination create the world and intelligence reconciles the two and causes a sense of harmony and peace To me it all happens; I am aware, yet unaffected. Q: You cannot be aware, yet unaffected. There is a contradiction in terms. 11. 'i am aware' - {13162..13166}
M: When the content is viewed without likes and dislikes, the consciousness of it is awareness. But still there is a difference between awareness as reflected in consciousness and pure awareness beyond consciousness. Reflected awareness, the sense 'I am aware' is the witness, while pure awareness is the essence of reality. Reflection of the sun in a drop of water is the reflection of the sun, no doubt, but not the sun itself. Between awareness reflected in consciousness as the witness and pure awareness there is a gap, which the mind cannot cross. 12. 'i am aware' - {13596..13600}
My waking state is beyond them. As I look at you, you all seem asleep, dreaming up words of your own. I am aware, for I imagine nothing. It is not samadhi which is but a kind of sleep. It is just a state unaffected by the mind, free from the past and future. 13. 'i am aware' - {14561..14565}
M: When there is a person, there is also consciousness. 'I am' mind, consciousness denote the same state. If you say 'I am aware', it only means: 'I am conscious of thinking about being aware'. There is no 'I am' in awareness. Q: What about witnessing? 14. 'i am aware' - {15387..15391}
You are your self -- you cannot be anything but what you are. Is knowing separate from being? Whatever you can know with your mind is of the mind, not you; about yourself you can only say: 'I am, I am aware, I like It'. Q: I find being alive a painful state. M: You cannot be alive for you are life itself. 1. 'i am beyond' - {1079..1083}
A venerable Yogi, a master in the art of longevity, himself over 1000 years old, comes to teach me his art. I fully respect and sincerely admire his achievements, yet all I can tell him is: of what use is longevity to me? I am beyond time. However long a life may be, it is but a moment and a dream. In the same way I am beyond all attributes. 2. 'i am beyond' - {1081..1085}
I am beyond time. However long a life may be, it is but a moment and a dream. In the same way I am beyond all attributes. They appear and disappear in my light, but cannot describe me. The universe is all names and forms, based on qualities and their differences, while I am beyond. 3. 'i am beyond' - {1083..1087}
In the same way I am beyond all attributes. They appear and disappear in my light, but cannot describe me. The universe is all names and forms, based on qualities and their differences, while I am beyond. The world is there because I am, but I am not the world. Q: But you are living in the world! 4. 'i am beyond' - {1191..1195}
Such things need special training. Or, just travelling to New York. I may be quite certain that I am beyond time and space, and yet unable to locate myself at will at some point of time and space. I am not interested enough; I see no purpose in undergoing a special Yogic training. I have just heard of New York. 5. 'i am beyond' - {1652..1656}
What he told me to do, I did. He told me to concentrate on 'I am' -- I did. He told me that I am beyond all perceivables and conceivables -- I believed. I gave him my heart and soul, my entire attention and the whole of my spare time (I had to work to keep my family alive). As a result of faith and earnest application, I realised my self (swarupa) within three years. 6. 'i am beyond' - {1688..1692}
Q: Are you now in the perfect state? M: Perfection is a state of the mind, when it is pure. I am beyond the mind, whatever its state, pure or impure. Awareness is my nature; ultimately I am beyond being and non-being. Q: Will meditation help me to reach your state? 7. 'i am beyond' - {1689..1693}
M: Perfection is a state of the mind, when it is pure. I am beyond the mind, whatever its state, pure or impure. Awareness is my nature; ultimately I am beyond being and non-being. Q: Will meditation help me to reach your state? M: Meditation will help you to find your bonds, loosen them, untie them and cast your moorings. 8. 'i am beyond' - {2201..2205}
Q: Can I do away with such unnecessary notions? M: Not as long as you think yourself to be a person. Q: By what sign shall l know that I am beyond sin and virtue? M: By being free from all desire and fear, from the very idea of being a person. To nourish the ideas: 'I am a sinner' 'I am not a sinner', is sin. 9. 'i am beyond' - {2822..2826}
One thing is quite clear to me: all that is, lives and moves and has its being in consciousness and I am in and beyond that consciousness. I am in it as the witness. I am beyond it as Being. Q: Surely, you care when your child is ill, don't you? M: I don't get flustered. 10. 'i am beyond' - {3609..3613}
I am the poet -- in dream. But in reality I am neither. I am beyond all dreams. I am the light in which all dreams appear and disappear. I am both inside and outside the dream. 11. 'i am beyond' - {4182..4186}
I cannot tell what I am because words can describe only what I am not. I am, and because I am, all is. But I am beyond consciousness and, therefore, in consciousness I cannot say what I am. Yet, I am. The question 'Who am I' has no answer. 12. 'i am beyond' - {4280..4284}
All things contain their future. The boy appears in consciousness. I am beyond. I do not issue orders to consciousness. I know that it is in the nature of awareness to set things right. 13. 'i am beyond' - {4734..4738}
Q: We are jumping from level to level all the time. M: There are two levels to consider -- the physical -- of facts, and mental -- of ideas. I am beyond both. Neither your facts, nor ideas are mine. What I see is beyond. 14. 'i am beyond' - {4798..4802}
Q: I can reject only verbally. At best I remember to repeat the formula: 'This is not me, this is not mine. I am beyond all this'. M: Good enough. First verbally, then mentally and emotionally, then in action. 15. 'i am beyond' - {6857..6861}
I find I have lost the mind irretrievably. Q: As you talk to us just now, are you unconscious? M: I am neither conscious nor unconscious, I am beyond the mind and its various states and conditions. Distinctions are created by the mind and apply to the mind only. I am pure Consciousness itself, unbroken awareness of all that is. 16. 'i am beyond' - {7365..7369}
You are God, your will alone is done'. I did believe him and soon realised how wonderfully true and accurate were his words. I did not condition my mind by thinking: 'I am God, I am wonderful, I am beyond'. I simply followed his instruction which was to focus the mind on pure being 'I am', and stay in it. I used to sit for hours together, with, nothing but the 'I am' in my mind and soon peace and joy and a deep all-embracing love became my normal state. 17. 'i am beyond' - {7961..7965}
Timelessness is beyond the illusion of time, it is not an extension in time. He who called himself Vashishta knew Vashishta. I am beyond all names and shapes. Vashishta is a dream in your dream. How can I know him? 18. 'i am beyond' - {8134..8138}
There is a deep contradiction in your attitude, which you do not see and which is the cause of sorrow. You cling to the idea that you were born into a world of pain and sorrow; I know that the world is a child of love, having its beginning, growth and fulfilment in love. But I am beyond love even. Q: If you have created the world out of love, why is it so full of pain? M: You are right -- from the body's point of view. 19. 'i am beyond' - {8148..8152}
M: What you describe is God. Of course, where there is a universe, there will also be its counterpart, which is God. But I am beyond both. There was a kingdom in search of a king. They found the right man and made him king. 20. 'i am beyond' - {8833..8837}
Q: Are you always in a state of samadhi? M: Of course not Samadhi is a state of mind, after all. I am beyond all experience, even of samadhi. I am the great devourer and destroyer: whatever I touch dissolves into void (akash). Q: I need samadhis for self-realisation. 21. 'i am beyond' - {9135..9139}
M: I know myself as I am in reality. I am neither the body, nor the mind, nor the mental faculties. I am beyond all these. Q: Are you just nothing? M: Come on, be reasonable. 22. 'i am beyond' - {9397..9401}
Yet there is the continuity of identity. What is this sense of identity due to, if not to something beyond consciousness? Q: If I am beyond the mind, how can I change myself? M: Where is the need of changing anything? The mind is changing anyhow all the time. 23. 'i am beyond' - {9657..9661}
Either you are body-conscious and a slave of circumstances, or you are the universal consciousness itself -- and in full control of every event. Yet consciousness, individual or universal, is not my true abode; I am not in it, it is not mine, there is no 'me' in it. I am beyond, though it is not easy to explain how one can be neither conscious, nor unconscious, but just beyond. I cannot say that I am in God or I am God; God is the universal light and love, the universal witness: I am beyond the universal even. Questioner: In that case you are without name and shape. 24. 'i am beyond' - {9658..9662}
Yet consciousness, individual or universal, is not my true abode; I am not in it, it is not mine, there is no 'me' in it. I am beyond, though it is not easy to explain how one can be neither conscious, nor unconscious, but just beyond. I cannot say that I am in God or I am God; God is the universal light and love, the universal witness: I am beyond the universal even. Questioner: In that case you are without name and shape. What kind of being have you? 25. 'i am beyond' - {9874..9878}
M: I am conscious and unconscious, both conscious and unconscious, neither conscious nor unconscious -- to all this I am witness -- but really there is no witness, because there is nothing to be a witness to. I am perfectly empty of all mental formations, void of mind -- yet fully aware. This I try to express my saying that I am beyond the mind. Q: How can I reach you then? M: Be aware of being conscious and seek the source of consciousness. 26. 'i am beyond' - {13743..13747}
You may question the appearance, but not the fact. What is at the root of the fact? M: The 'I am' is at the root of all appearance and the permanent link in the succession of events that we call life; but I am beyond the 'I am'. Q: I have found that the realised people usually describe their state in terms borrowed from their religion. You happen to be a Hindu, so you talk of Brahma, Vishnu and Shiva and use Hindu approaches and imagery. 27. 'i am beyond' - {15601..15605}
M: Before the mind -- I am. 'I am' is not a thought in the mind; the mind happens to me, I do not happen to the mind. And since time and space are in the mind, I am beyond time and space, eternal and omnipresent. Q: Are you serious? Do you really mean that you exist everywhere and at all times? 28. 'i am beyond' - {15611..15615}
Can you produce miracles? M: The world itself is a miracle. I am beyond miracles -- I am absolutely normal. With me everything happens as it must. I do not interfere with creation. 29. 'i am beyond' - {4734..4738}
Q: We are jumping from level to level all the time. M: There are two levels to consider -- the physical -- of facts, and mental -- of ideas. I am beyond both. Neither your facts, nor ideas are mine. What I see is beyond. 1. 'i am conscious' - {2386..2390}
M: Lower knowledge -- yes. Higher knowledge, knowledge of Reality, is inherent in man's true nature. Q: Can I say that I am not what I am conscious of, nor am I consciousness itself? M: As long as you are a seeker, better cling to the idea that you are pure consciousness, free from all content. To go beyond consciousness is the supreme state. 2. 'i am conscious' - {2579..2583}
Q: Conviction by repetition? M: By self-realisation. I found that I am conscious and happy absolutely and only by mistake I thought I owed beingconsciousness- bliss to the body and the world of bodies. Q: You are not a learned man. You have not read much and what you read, or heard did perhaps not contradict itself. 3. 'i am conscious' - {3713..3717}
M: That is all. There is nothing more to it. Q: All my waking and dreaming I am conscious of myself. It does not help me much. M: You were aware of thinking, feeling, doing. 4. 'i am conscious' - {4123..4127}
Q: And what about ending? M: What has no beginning cannot end. Q: But I am conscious of my question. M: A false question cannot be answered. It can only be seen as false. 5. 'i am conscious' - {8920..8924}
This body appears in your mind; in my mind nothing is. Q: Do you mean to say you are quite unconscious of having a body? M: On the contrary, I am conscious of not having a body. Q: I see you smoking! M: Exactly so. 6. 'i am conscious' - {8962..8966}
Each moment is newly born. Q: Without memory you cannot be conscious. M: Of course I am conscious, and fully aware of it. I am not a block of wood! Compare consciousness and its content to a cloud. 7. 'i am conscious' - {9872..9876}
Is there no contradiction in it? If you are beyond consciousness, what are you witnessing to? M: I am conscious and unconscious, both conscious and unconscious, neither conscious nor unconscious -- to all this I am witness -- but really there is no witness, because there is nothing to be a witness to. I am perfectly empty of all mental formations, void of mind -- yet fully aware. This I try to express my saying that I am beyond the mind. 8. 'i am conscious' - {13732..13736}
Q: You say that the illusion of the world begins with the sense 'I am', but when I ask about the origin of the sense 'I am', you answer that it has no origin, for on investigation it dissolves. What is solid enough to build the world on cannot be mere illusion. The 'I am' is the only changeless factor I am conscious of; how can it be false? M: It is not the 'I am' that is false, but what you take yourself to be. I can see, beyond the least shadow of doubt, that you are not what you believe yourself to be. 9. 'i am conscious' - {14561..14565}
M: When there is a person, there is also consciousness. 'I am' mind, consciousness denote the same state. If you say 'I am aware', it only means: 'I am conscious of thinking about being aware'. There is no 'I am' in awareness. Q: What about witnessing? 1. 'i am dead' - {1006..1010}
After all, as long as one is burdened with a person, one is exposed to its idiosyncrasies and habits. Q: Are you not afraid of death? M: I am dead already. Q: In what sense? M: I am double dead. 2. 'i am dead' - {2487..2491}
Q: So you do not want to live even? M: To live, to die -- what meaningless words are these! When you see me alive, I am dead. When you think me dead, I am alive. How muddled up you are! 3. 'i am dead' - {4911..4915}
Q: A man like you should set an example. M: Are you ready to follow my example? I am dead to the world, I want nothing, not even to live. Be as I am, do as I do. You are judging me by my clothes and food; while I only look at your motives; if you believe to be the body and the mind and act on it you are guilty of the greatest cruelty -- cruelty to your own real being. 4. 'i am dead' - {7753..7757}
Q: Here lies the basic difference! To me they are not my own projections. They were before I was born and shall be there when I am dead. M: Of course. Once you accept time and space as real, you will consider yourself minute and short- lived. 5. 'i am dead' - {1006..1010}
After all, as long as one is burdened with a person, one is exposed to its idiosyncrasies and habits. Q: Are you not afraid of death? M: I am dead already. Q: In what sense? M: I am double dead. 6. 'i am dead' - {8305..8309}
It all depends on what he takes himself to be. Q: Imagine you fall mortally ill. Would you not regret and resent? M: But I am dead already, or, rather, neither alive nor dead. You see my body behaving the habitual way and draw your own conclusions. You will not admit that your conclusions bind nobody but you. 1. 'i am free' - {3237..3241}
I live on courage. Courage is my essence, which is love of life. I am free of memories and anticipations, unconcerned with what I am and what I am not. I am not addicted to selfdescriptions, soham and brahmasmi ('I am He', 'I am the Supreme') are of no use to me, I have the courage to be as nothing and to see the world as it is: nothing. It sounds simple, just try it! 2. 'i am free' - {3245..3249}
Your question implies that anxiety is the normal state and courage is abnormal. It is the other way round. Anxiety and hope are born of imagination -- I am free of both. I am simple being and I need nothing to rest on. Q: Unless you know yourself, of what use is your being to you? 3. 'i am free' - {3579..3583}
My world? Show me my world and I shall deal with it. I am not aware of any world separate from myself, which I am free to save or not to save. What business have you with saving the world, when all the world needs is to be saved from you? Get out of the picture and see whether there is anything left to save. 4. 'i am free' - {3693..3697}
What is it that you want to desire? Desire it. Q: Of course I am free to desire, but I am not free to act on my desire. Other urges will lead me astray. My desire is not strong enough, even if it has my approval. 5. 'i am free' - {4716..4720}
Of what are you free? For heaven's sake, don't feed me on words, enlighten me, help me to wake up, since it is you who sees me tossing in my sleep. M: When I say I am free, I merely state a fact. If you are an adult, you are free from infancy. I am free from all description and identification. 6. 'i am free' - {4718..4722}
M: When I say I am free, I merely state a fact. If you are an adult, you are free from infancy. I am free from all description and identification. Whatever you may hear, see, or think of, I am not that. I am free from being a percept, or a concept. 7. 'i am free' - {4720..4724}
I am free from all description and identification. Whatever you may hear, see, or think of, I am not that. I am free from being a percept, or a concept. Q: Still, you have a body and you depend on it. M: Again you assume that your point of view is the only correct one. 8. 'i am free' - {5756..5760}
Q: Impartiality makes you indifferent. M: On the contrary, compassion and love are my very core. Void of all predilections, I am free to love. Q: Buddha said that the idea of enlightenment is extremely important. Most people go through their lives not even knowing that there is such a thing as enlightenment, leave alone the striving for it. 9. 'i am free' - {6583..6587}
You are not the body and dragging the body from place to place will take you nowhere. Your mind is free to roam the three worlds -- make full use of it. Q: If I am free, why am I in a body? M: You are not in the body, the body is in you! The mind is in you. 10. 'i am free' - {8005..8009}
Physical death will make no difference in my case. I am timeless being. I am free of desire or fear, because I do not remember the past, or imagine the future. Where there are no names and shapes, how can there be desire and fear? With desirelessness comes timelessness. 11. 'i am free' - {8856..8860}
Is it an illusion, like 'I was' and 'I shall be', or is there something real about it? And if the 'I am' too is an illusion, how does one free oneself from it? The very notion of I am free of 'I am' is an absurdity. Is there something real, something lasting about the 'I am' in distinction from the 'I was', or 'I shall be', which change with time, as added memories create new expectations? Maharaj: The present 'I am' is as false as the 'I was' and 'I shall be'. 12. 'i am free' - {10763..10767}
In Hinduism the very idea of free will is non-existent, so there is no word for it. Will is commitment, fixation, bondage. Q: I am free to choose my limitations. M: You must be free first. To be free in the world you must be free of the world. 13. 'i am free' - {12956..12960}
Q: I see your point. While awake, I know that I am, but am not happy; in sleep I am, I am happy, but I don't know it. All I need is to know that I am free and happy. M: Quite so. Now, go within, into a state which you may compare to a state of waking sleep, in which you are aware of yourself, but not of the world. 14. 'i am free' - {15563..15567}
There is no such thing as overcoming the pain and no training is needed. Training for the future, developing attitudes is a sign of fear. Q: Once I know how to face pain, I am free of it, not afraid of it, and therefore happy. This is what happens to a prisoner. He accepts his punishment as just and proper and is at peace with the prison authorities and the State. 1. 'i am god' - {2410..2414}
You must not take it to be the end of a transition. It is itself, after the consciousness as such is no more. Then words 'I am man', or 'I am God' have no meaning. Only in silence and in darkness can it be heard and seen. 23: Discrimination leads to Detachment. 2. 'i am god' - {5320..5324}
I will not compromise, I am true to myself, while you are afraid of reality. Q: From the Westerner's point of view there is something disturbing in your ways. To sit in a corner all by oneself and keep on repeating: 'I am God, God I am', appears to be plain madness. How to convince a Westerner that such practices lead to supreme sanity? M: The man who claims to be God and the man who doubts it -- both are deluded. 3. 'i am god' - {7365..7369}
You are God, your will alone is done'. I did believe him and soon realised how wonderfully true and accurate were his words. I did not condition my mind by thinking: 'I am God, I am wonderful, I am beyond'. I simply followed his instruction which was to focus the mind on pure being 'I am', and stay in it. I used to sit for hours together, with, nothing but the 'I am' in my mind and soon peace and joy and a deep all-embracing love became my normal state. 4. 'i am god' - {7427..7431}
But few know the fullness of it. You come to know by dwelling in your mind on 'I am', 'I know', 'I love' -- with the will of reaching the deepest meaning of these words. Q: Can I think 'I am God'? M: Don't identify yourself with an idea. If you mean by God the Unknown, then you merely say: 'I do not know what I am'. 5. 'i am god' - {9658..9662}
Yet consciousness, individual or universal, is not my true abode; I am not in it, it is not mine, there is no 'me' in it. I am beyond, though it is not easy to explain how one can be neither conscious, nor unconscious, but just beyond. I cannot say that I am in God or I am God; God is the universal light and love, the universal witness: I am beyond the universal even. Questioner: In that case you are without name and shape. What kind of being have you? 6. 'i am god' - {15837..15841}
When I look and listen, touch, smell and taste, think and feel, remember and imagine, I cannot but be astonished at my miraculous creativity. I look through a microscope or telescope and see wonders, I follow the track of an atom and hear the whisper of the stars. If I am the sole creator of all this, then I am God indeed! But if I am God, why do I appear so small and helpless to myself? M: You are God, but you do not know it. 7. 'i am god' - {15838..15842}
I look through a microscope or telescope and see wonders, I follow the track of an atom and hear the whisper of the stars. If I am the sole creator of all this, then I am God indeed! But if I am God, why do I appear so small and helpless to myself? M: You are God, but you do not know it. Q: If I am God, then the world I create must be true. 8. 'i am god' - {15840..15844}
But if I am God, why do I appear so small and helpless to myself? M: You are God, but you do not know it. Q: If I am God, then the world I create must be true. M: It is true in essence, but not in appearance. Be free of desires and fears and at once your vision will clear and you shall see all things as they are. 1. 'i am nothing' - {272..276}
M: Nothing in particular. It so happened that I trusted my Guru. He told me I am nothing but my self and I believed him. Trusting him, I behaved accordingly and ceased caring for what was not me, nor mine. Q: Why were you lucky to trust your teacher fully, while our trust is nominal and verbal? 2. 'i am nothing' - {2701..2705}
Being all, what am I to be afraid of? Water is not afraid of water, nor fire of fire. Also I am not afraid because I am nothing that can experience fear, or can be in danger. I have no shape, nor name. It is attachment to a name and shape that breeds fear. 3. 'i am nothing' - {2705..2709}
It is attachment to a name and shape that breeds fear. I am not attached. I am nothing, and nothing is afraid of no thing. On the contrary, everything is afraid of the Nothing, for when a thing touches Nothing, it becomes nothing. It is like a bottomless well, whatever falls into it, disappears. 4. 'i am nothing' - {5868..5872}
Go back to that source and abide there. It is not in the sky nor in the all-pervading ether. God is all that is great and wonderful; I am nothing, have nothing, can do nothing. Yet all comes out of me -- the source is me; the root, the origin is me. When reality explodes in you, you may call it experience of God. 5. 'i am nothing' - {6879..6883}
I am also beyond all existence and cognition, pure bliss of being. There is nothing I feel separate from, hence I am all. No thing is me, so I am nothing. The same power that makes the fire burn and the water flow, the seeds sprout and the trees grow, makes me answer your questions. There is nothing personal about me, though the language and the style may appear personal. 6. 'i am nothing' - {8252..8256}
I call this capacity of entering other focal points of consciousness -- love; you may give it any name you like. Love says: 'I am everything'. Wisdom says: 'I am nothing' Between the two my life flows. Since at any point of time and space I can be both the subject and the object of experience, I express it by saying that I am both, and neither, and beyond both. Q: You make all these extraordinary statements about yourself. 7. 'i am nothing' - {8403..8407}
Q: Is there no end to self-discovery? M: As there is no beginning, there is no end. But what I have discovered by the grace of my Guru is: I am nothing that can be pointed at. I am neither a 'this' nor a 'that'. This holds absolutely. 1. 'i am this' - {7..11}
' After all, the only fact you are sure of is that you are. The 'I am' is certain. The 'I am this' is not. Struggle to find out what you are in reality. To know what you are, you must first investigate and know what you are not. 2. 'i am this' - {504..508}
M: When the mind is quiet, we come to know ourselves as the pure witness. We withdraw from the experience and its experiencer and stand apart in pure awareness, which is between and beyond the two. The personality, based on self-identification, on imagining oneself to be something: 'I am this, I am that', continues, but only as a part of the objective world. Its identification with the witness snaps. Q: As I can make out, I live on many levels and life on each level requires energy. 3. 'i am this' - {1848..1852}
And to know what you are not you must watch yourself carefully, rejecting all that does not necessarily go with the basic fact: 'I am'. The ideas: I am born at a given place, at a given time, from my parents and now I am so-and-so, living at, married to, father of, employed by, and so on, are not inherent in the sense 'I am'. Our usual attitude is of 'I am this'. Separate consistently and perseveringly the 'I am' from 'this' or 'that', and try to feel what it means to be, just to be, without being 'this' or 'that'. All our habits go against it and the task of fighting them is long and hard sometimes, but clear understanding helps a lot. 4. 'i am this' - {7..11}
' After all, the only fact you are sure of is that you are. The 'I am' is certain. The 'I am this' is not. Struggle to find out what you are in reality. To know what you are, you must first investigate and know what you are not. 5. 'i am this' - {2207..2211}
The impersonal is real, the personal appears and disappears. 'I am' is the impersonal Being. 'I am this' is the person. The person is relative and the pure Being -- fundamental. Q: Surely pure Being is not unconscious, nor is it devoid of discrimination. 6. 'i am this' - {3390..3394}
M: Self-identification with the limited (vyaktitva). Sensations as such, however strong, do not cause suffering. It is the mind bewildered by wrong ideas, addicted to thinking: 'I am this' 'I am that', that fears loss and craves gain and suffers when frustrated. Q: A friend of mine used to have horrible dreams night after night. Going to sleep would terrorise him. 7. 'i am this' - {4147..4151}
It goes nowhere, because it was not there. All states of mind, all names and forms of existence are rooted in non-enquiry, non-investigation, in imagination and credulity. It is right to say 'I am', but to say 'I am this', 'I am that' is a sign of not enquiring, not examining, of mental weakness or lethargy. Q: If all is light, how did darkness arise? How can there be darkness in the midst of light? 8. 'i am this' - {4864..4868}
Try to go beyond the words. Q: What dies with death? M: The idea 'I am this body' dies; the witness does not. Q: The Jains believe in a multiplicity of witnesses, forever separate. M: That is their tradition based on the experience of some great people. 9. 'i am this' - {8844..8848}
M: Of course. The very idea 'I am self-realised' is a mistake. There is no 'I am this'. 'I am that' in the Natural State. 62: In the Supreme the Witness Appears. 10. 'i am this' - {10124..10128}
Who reacts and to what, you do not know. You know on contact that you exist -- 'I am'. The 'I am this', 'I am that' are imaginary. Q: I know the manifested because I participate in it. I admit, my part in it is very small, yet it is as real as the totality of it. 11. 'i am this' - {10322..10326}
In reality there is no person, only the watcher identifying himself with the 'I' and the 'mine'. The teacher tells the watcher: you are not this, there is nothing of yours in this, except the little point of 'I am', which is the bridge between the watcher and his dream. 'I am this, I am that' is dream, while pure 'I am' has the stamp of reality on it. You have tasted so many things -- all came to naught. Only the sense 'I am' persisted -- unchanged. 12. 'i am this' - {11933..11937}
Q: Is the sense 'I am' real or unreal? M: Both. It is unreal when we say: 'I am this, I am that'. It is real when we mean 'I am not this, nor that'. The knower comes and goes with the known, and is transient; but that which knows that it does not know, which is free of memory and anticipation, is timeless. 13. 'i am this' - {12029..12033}
I neither act nor cause others to act; I am timelessly aware of what is going on. Q: In your mind, or also in other minds? M: There is only one mind, which swarms with ideas; 'I am this, I am that, this is mine, that is mine'. I am not the mind, never was, nor shall be. Q: How did the mind come into being? 14. 'i am this' - {14444..14448}
The real sadhana is effortless. Q: I have sometimes the feeling that space itself is my body. M: When you are bound by the illusion: 'I am this body', you are merely a point in space and a moment in time. When the self-identification with the body is no more, all space and time are in your mind, which is a mere ripple in consciousness, which is awareness reflected in nature. Awareness and matter are the active and the passive aspects of pure being, which is in both and beyond both. 15. 'i am this' - {14569..14573}
Q: What about you? Do you continue in awareness? M: The person, the 'I am this body, this mind, this chain of memories, this bundle of desires and fears' disappears, but something you may call identity, remains. It enables me to become a person when required. Love creates its own necessities, even of becoming a person. 1. 'i can do' - {677..681}
After all, your confusion is only in your mind, which never rebelled so far against confusion and never got to grips with it. It rebelled only against pain. Q: So, all I can do is to stay confused? M: Be alert. Question, observe, investigate, learn all you can about confusion, how it operates, what it does to you and others. 2. 'i can do' - {863..867}
M: On your insight into other people's hearts. If you cannot look into my heart, look into your own. Q: I can do neither. M: Purify yourself by a well-ordered and useful life. Watch over your thoughts, feelings, words and actions. 3. 'i can do' - {1396..1400}
M: You are always after the improvement of the world. Do you really believe that the world is waiting for you to be saved? Q: I just do not know how much I can do for the world. All I can do, is to try. Is there anything else you would like me to do? 4. 'i can do' - {1397..1401}
Do you really believe that the world is waiting for you to be saved? Q: I just do not know how much I can do for the world. All I can do, is to try. Is there anything else you would like me to do? M: Without you is there a world? 5. 'i can do' - {4655..4659}
Q: Whoever he may be, the dweller is in control of the body and, therefore, responsible for it. M: There is a universal power which is in control and is responsible. Q: And so, I can do as I like and put the blame on some universal power? How easy! M: Yes, very easy. 6. 'i can do' - {7347..7351}
You have no choice, only the illusion of it. Q: Yet I feel I am not as helpless as you make me appear. I feel I can do everything I can think of, only I do not know how. It is not the power I lack, but the knowledge. M: Not knowing the means is admittedly as bad as not having the power! 7. 'i can do' - {13987..13991}
Now I have realised that welcoming life as it comes and loving all it offers, is best of it. I shall accept with glad heart whatever comes and make the best of it. If I can do nothing more than give life and true culture to a few children -- good enough; though my heart goes out to every child, I cannot reach all. M: You are married and a mother only when you are man-women conscious. When you do not take yourself to be the body, then the family life of the body, however intense and interesting, is seen only as a play on the screen of the mind, with the light of awareness as the only reality. 8. 'i can do' - {15593..15597}
Q: If I remain passive, nothing will change. If I am active, I must be violent. What is it I can do which is neither sterile nor violent? M: Of course, there is a way which is neither violent nor sterile and yet supremely effective. Just look at yourself as you are, see yourself as you are, accept yourself as you are and go ever deeper into what you are. 1. 'i have been' - {7250..7254}
Only awareness remains. 51: Be Indifferent to Pain and Pleasure. Questioner: I am a Frenchman by birth and domicile and since about ten years I have been practicing Yoga. Maharaj: After ten years of work are you anywhere nearer your goal? Q: A little nearer, maybe. 2. 'i have been' - {7690..7694}
Yet only few people reach this state of complete dispassion and detachment. It is a very high state, the very threshold of liberation. Q: I have been barren for the last two years, desolate and empty and often was I praying for death to come. M: Well, with your coming here events have started rolling. Let things happen as they happen -- they will sort themselves out nicely in the end. 3. 'i have been' - {9951..9955}
Either you remain forever hungry and thirsty, longing, searching, grabbing, holding, ever losing and sorrowing, or go out whole-heartedly in search of the state of timeless perfection to which nothing can be added, from which nothing -- taken away. In it all desires and fears are absent, not because they were given up, but because they have lost their meaning. Q: So far I have been following you. Now, what am I expected to do? M: There is nothing to do. 4. 'i have been' - {10072..10076}
My friend came on his own. M: What have you seen? Q: I have been at Sri Ramanashram and also I have visited Rishikesh. Can I ask you what is your opinion of Sri Ramana Maharshi? M: We are both in the same ancient state. 5. 'i have been' - {14800..14804}
Posture and breathing are a part of Yoga, for the body must be healthy and well under control, but too much concentration on the body defeats its own purpose, for it is the mind that is primary in the beginning. When the mind has been put to rest and disturbs no longer the inner space (chidakash), the body acquires a new meaning and its transformation becomes both necessary and possible. Q: I have been wandering all over India, meeting many Gurus and learning in driblets several Yogas. Is it all right to have a taste of everything? M: No, this is but an introduction. 6. 'i have been' - {15318..15322}
Or you may be inconspicuous and humble, an insignificant person altogether, yet glowing with loving kindness and deep wisdom. 99: The Perceived can not be the Perceiver. Questioner: I have been moving from place to place investigating the various Yogas available for practice and I could not decide which will suit me best. I should be thankful for some competent advice. At present, as a result of all this searching, I am just tired of the idea of finding truth. 1. 'i know it' - {1106..1110}
It rained and now the rain is over. I did not get wet. I know it rained, but I am not affected. I just witnessed the rain. Q: The fully realised man, spontaneously abiding in the supreme state, appears to eat, drink and so on. 2. 'i know it' - {1312..1316}
M: Do you want to know all the causes of each event? Is it possible? Q: I know it is not possible! All I want to know is if there are causes for everything and the causes can be influenced, thereby affecting the events? M: To influence events, you need not know the causes. 3. 'i know it' - {2730..2734}
M: But I do help you always -- from within. My self and your self are one. I know it, but you don't. That is all the difference -- and it cannot last. Q: And how do you help the entire world? 4. 'i know it' - {3786..3790}
M: There is absolutely no difference between me and others, except in my knowing myself as I am. I am all. I know it for certain and you do not. Q: So we differ all the same. M: No, we do not. 5. 'i know it' - {3847..3851}
Q: I may go on telling myself: 'I am not the mind, I am not concerned with its problems,' but the mind remains and its problems remain just as they were. Now, please do not tell me that it is because I am not earnest enough and I should be more earnest! I know it and admit it and only ask you -- how is it done? M: At least you are asking! Good enough, for a start. 6. 'i know it' - {7609..7613}
Just look at the kicking. And if you are too afraid of the society to kick convincingly look at that too. I know it is a painful business. But there is no remedy -- except one -- the search for remedies must cease. If you are angry or in pain, separate yourself from anger and pain and watch them. 7. 'i know it' - {11215..11219}
Your experiences leaves me where I am. M: Truth can be experienced, but it is not mere experience. I know it and I can convey it, but only if you are open to it. To be open means to want nothing else. Q: I am full of desires and fears. 1. 'i know myself' - {1839..1843}
But it may not be what you take it to be. What you think to be a person may be something quite different. Q: I am what I know myself to be. M: You cannot possibly say that you are what you think yourself to be! Your ideas about yourself change from day to day and from moment to moment. 2. 'i know myself' - {1992..1996}
Q: I can now understand that I am not the person, but that which, when reflected in the person, gives it a sense of being. Now, about the Supreme? In what way do I know myself as the Supreme? M: The source of consciousness cannot be an object in consciousness. To know the source is to be the source. 3. 'i know myself' - {3871..3875}
Give your undivided attention to the most important in your life -- yourself. Of your personal universe you are the centre -- without knowing the centre what else can you know? Q: But how can I know myself? To know myself I must be away from myself. But what is away from myself cannot be myself. 4. 'i know myself' - {5059..5063}
You are telling me such wonderful things about myself; according to you I am eternal, omnipresent, omniscient, supremely happy, creator, preserver and destroyer of all there is, the source of all life, the heart of being, the lord and the beloved of every creature. You equate me with the Ultimate Reality, the source and the goal of all existence. I just blink, for I know myself to be a tiny little bundle of desires and fears, a bubble of suffering, a transient flash of consciousness in an ocean of darkness. M: Before pain was, you were. After pain had gone, you remained. 5. 'i know myself' - {6869..6873}
M: There is no desire, nor fear to thwart it. What can make it wrong? Once I know myself and what I stand for, I do not need to check on myself all the time. When you know that your watch shows correct time, you do not hesitate each time you consult it. Q: At this very moment who talks, if not the mind? 6. 'i know myself' - {8062..8066}
M: Until I met my Guru I knew so many things. Now I know nothing, for all knowledge is in dream only and not valid. I know myself and I find no life nor death in me, only pure being -- not being this or that, but just being. But the moment the mind, drawing on its stock of memories, begins to imagine, it fills the space with objects and time with events. As I do not know even this birth, how can I know past births? 7. 'i know myself' - {8074..8078}
Q: Yet, you must believe in having lived before. M: The scriptures say so, but I know nothing about it. I know myself as I am; as I appeared or will appear is not within my experience. It is not that I do not remember. In fact there is nothing to remember. 8. 'i know myself' - {9133..9137}
The fruit of it is here, with me. Q: What is it? M: I know myself as I am in reality. I am neither the body, nor the mind, nor the mental faculties. I am beyond all these. 9. 'i know myself' - {10601..10605}
M: I am not concerned with the universe. Let it be or not be. It is enough if I know myself. Q: If you are beyond the world, then you are of no use to the world. M: Pity the self that is, not the world that is not! 10. 'i know myself' - {10889..10893}
M: So am I. An inference to you, but not to myself. I know myself by being myself. As you know yourself to be a man by being one. You do not keep on reminding yourself that you are a man. 11. 'i know myself' - {11445..11449}
I cannot separate the two, nor go beyond, I cannot say something is, unless I experience it, as I cannot say something is not, because I do not experience it. What is it that you experience that makes you speak with such assurance? M: I know myself as I am -- timeless, spaceless, causeless. You happen not to know, being engrossed as you are in other things. Q: Why am I so engrossed? 12. 'i know myself' - {11946..11950}
When awareness is turned on itself, the feeling is of not knowing. When it is turned outward, the knowables come into being. To say: 'I know myself' is a contradiction in terms for what is 'known' cannot be 'myself'. Q: If the self is for ever the unknown, what then is realised in self-realisation? M: To know that the known cannot be me nor mine, is liberation enough. 13. 'i know myself' - {14936..14940}
Know yourself correctly. There is no substitute to self-knowledge. Q: What proof will I have that I know myself correctly? M: You need no proofs. The experience is unique and unmistakable. 14. 'i know myself' - {15142..15146}
Your begging bowl may be of pure gold, but as long as you do not know it, you are a pauper. You must know your inner worth and trust it and express it in the daily sacrifice of desire and fear. Q: If I know myself, shall I not desire and fear? M: For some time the mental habits may linger in spite of the new vision, the habit of longing for the known past and fearing the unknown future. When you know these are of the mind only, you can go beyond them. 15. 'i know myself' - {15598..15602}
Violence and non-violence describe your attitude to others; the self in relation to itself is neither violent nor non-violent, it is either aware or unaware of itself. If it knows itself, all it does will be right; if it does not, all it does will be wrong. Q: What do you mean by saying: I know myself as I am? M: Before the mind -- I am. 'I am' is not a thought in the mind; the mind happens to me, I do not happen to the mind. 16. 'i know myself' - {15740..15744}
I can see it through your eyes and mind, but I am fully aware that it is a projection of memories; it is touched by the real only at the point of awareness, which can be only now. Q: The only difference between us seems to be that while I keep on saying that I do not know my real self, you maintain that you know it well; is there any other difference between us? M: There is no difference between us; nor can I say that I know myself, I know that I am not describable nor definable. There is a vastness beyond the farthest reaches of the mind. That vastness is my home; that vastness is myself. 1. 'i know nothing' - {266..270}
In fact, I know much less than you do. Q: Your words are wise, your behaviour noble, your grace all-powerful. M: I know nothing about it all and see no difference between you and me. My life is a succession of events, just like yours. Only I am detached and see the passing show as a passing show, while you stick to things and move along with them. 2. 'i know nothing' - {284..288}
Your mind seems to be always quiet and happy. And miracles happen round you. M: I know nothing about miracles, and I wonder whether nature admits exceptions to her laws, unless we agree that everything is a miracle. As to my mind, there is no such thing. There is consciousness in which everything happens. 3. 'i know nothing' - {5065..5069}
Q: I am sorry, but I do not see what you see. From the day I was born till the day I die, pain and pleasure will weave the pattern of my life. Of being before birth and after death I know nothing. I neither accept nor deny you. I hear what you say, but I do not know it. 4. 'i know nothing' - {8061..8065}
At least from your own past lives. M: Until I met my Guru I knew so many things. Now I know nothing, for all knowledge is in dream only and not valid. I know myself and I find no life nor death in me, only pure being -- not being this or that, but just being. But the moment the mind, drawing on its stock of memories, begins to imagine, it fills the space with objects and time with events. 5. 'i know nothing' - {8073..8077}
The five senses and the four functions of the mind -- memory, thought, understanding and selfhood; the five elements -- earth, water, fire, air and ether; the two aspects of creation -- matter and spirit, all are contained in awareness. Q: Yet, you must believe in having lived before. M: The scriptures say so, but I know nothing about it. I know myself as I am; as I appeared or will appear is not within my experience. It is not that I do not remember. 6. 'i know nothing' - {10451..10455}
There are no causes, but your ignorance of your real being, which is perfect and beyond all causation. For whatever happens, all the universe is responsible and you are the source of the universe. Q: I know nothing about being the cause of the universe. M: Because you do not investigate. Enquire, search within and you will know. 7. 'i know nothing' - {11834..11838}
In fact, it was only in the beginning when I was making efforts, that I was passing through some strange experiences; seeing lights, hearing voices, meeting gods and goddesses and conversing with them. Once the Guru told me: 'You are the Supreme Reality', I ceased having visions and trances and became very quiet and simple. I found myself desiring and knowing less and less, until I could say in utter astonishment: 'I know nothing, I want nothing. M: I was not given any image, nor did I have one. My Guru never told me what to expect. 8. 'i know nothing' - {12313..12317}
M: You know it already; do it. Q: That's what you say. I know nothing about it. M: Yet I repeat -- you know it. Do it. 9. 'i know nothing' - {12951..12955}
In deep sleep you are not conditioned. How ready and willing you are to go to sleep, how peaceful, free and happy you are when asleep! Q: I know nothing of it. M: Put it negatively. When you sleep, you are not in pain, nor bound, nor restless. 1. 'i look at' - {794..798}
M: Of course I am, much more than you are. Q: Then what do you do? M: I look at it through the eyes of God and find that all is well. Q: How can you say that all is well? Look at the wars, the exploitation, the cruel strife between the citizen and the state. 2. 'i look at' - {1977..1981}
You can see a person, but you are not the person. You are always the Supreme which appears at a given point of time and space as the witness, a bridge between the pure awareness of the Supreme and the manifold consciousness of the person. Q: When I look at myself, I find I am several persons fighting among themselves for the use of the body. M: They correspond to the various tendencies (samskara) of the mind. Q: Can I make peace between them? 3. 'i look at' - {3765..3769}
Once the illusion that the body-mind is oneself is abandoned, death loses its terror, it becomes a part of living. 31: Do not Undervalue Attention. Questioner: As I look at you, you seem to be a poor man with very limited means, facing all the problems of poverty and old age, like everybody else. Maharaj: Were I very rich, what difference would it make? I am what I am. 4. 'i look at' - {8249..8253}
When my attention; is on the thumb, the thumb is the feeler and the forefinger -- the self. Shift the focus of attention and the relationship is reversed. I find that somehow, by shifting the focus of attention, I become the very thing I look at and experience the kind of consciousness it has; I become the inner witness of the thing. I call this capacity of entering other focal points of consciousness -- love; you may give it any name you like. Love says: 'I am everything'. 5. 'i look at' - {8965..8969}
I am not a block of wood! Compare consciousness and its content to a cloud. You are inside the cloud, while I look at. You are lost in it, hardly able to see the tips of your fingers, while I see the cloud and many other clouds and the blue sky too and the sun, the moon, the stars. Reality is one for both of us, but for you it is a prison and for me it is a home. 6. 'i look at' - {13595..13599}
Maharaj: All the three states are sleep to me. My waking state is beyond them. As I look at you, you all seem asleep, dreaming up words of your own. I am aware, for I imagine nothing. It is not samadhi which is but a kind of sleep. 1. 'i must be' - {538..542}
All has its being in me, in the 'I am', that shines in every living being. Even not- being is unthinkable without me. Whatever happens, I must be there to witness it. Q: Why do you deny being to the world? M: I do not negate the world. 2. 'i must be' - {1553..1557}
What is weakness? Others fulfil their desires, why don't you? Q: I must be lacking energy. M: What happened to your energy? Where did it go? 3. 'i must be' - {3418..3422}
Perceptions based on sensations and shaped by memory imply a perceiver, whose nature you never cared to examine. Give it your full attention, examine it with loving care and you will discover heights and depths of being which you did not dream of, engrossed as you are in your puny image of yourself. Q: I must be in the right mood to examine myself fruitfully. M: You must be serious, intent, truly interested. You must be full of goodwill for yourself. 4. 'i must be' - {3872..3876}
Of your personal universe you are the centre -- without knowing the centre what else can you know? Q: But how can I know myself? To know myself I must be away from myself. But what is away from myself cannot be myself. So, it looks that I cannot know myself, only what I take to be myself. 5. 'i must be' - {6820..6824}
Just realise that nothing observable, or experienceable is you, or binds you. Take no notice of what is not yourself. Q: To do what you tell me I must be ceaselessly aware. M: To be aware is to be awake. Unaware means asleep. 6. 'i must be' - {10243..10247}
The Absolute can be reached by absolute devotion only. Don't be half-hearted. Q: I must begin with some absolute truth. Is there any? M: Yes, there is, the feeling: 'I am'. 7. 'i must be' - {11240..11244}
Q: I can imagine myself to be beyond. But what proof have l? To be, I must be somebody. M: It is the other way round. To be, you must be nobody. 8. 'i must be' - {14373..14377}
In reality things are done to you, not by you. Q: If I just let things happen, how can I be sure that they will happen my way? Surely I must bend them to my desire. M: Your desire just happens to you along with its fulfilment, or non-fulfilment. You can change neither. 9. 'i must be' - {15095..15099}
Q: God and nature are not human and need not be humane. I am concerned with man alone. To be human I must be compassionate absolutely. M: Do you realise that as long as you have a self to defend, you must be violent? Q: I do. 10. 'i must be' - {15098..15102}
M: Do you realise that as long as you have a self to defend, you must be violent? Q: I do. To be truly human I must be self-less. As long as I am selfish, I am sub-human, a humanoid only. M: So, we are all sub-human and only a few are human. 11. 'i must be' - {15592..15596}
What is of the mind is relative, it is a mistake to make it into an absolute. Q: If I remain passive, nothing will change. If I am active, I must be violent. What is it I can do which is neither sterile nor violent? M: Of course, there is a way which is neither violent nor sterile and yet supremely effective. 1. 'i see it' - {541..545}
Q: Why do you deny being to the world? M: I do not negate the world. I see it as appearing in consciousness, which is the totality of the known in the immensity of the unknown. What begins and ends is mere appearance. The world can be said to appear, but not to be. 2. 'i see it' - {1882..1886}
Q: When I see a tree, a face, a sunset, the picture is perfect. When I close my eyes, the image in my mind is faint and hazy. If it is my mind that projects the picture, why need I open my eyes to see a lovely flower and with eyes closed I see it vaguely? M: It is because your outer eyes are better than your inner eyes. Your mind is all turned outward. 3. 'i see it' - {2277..2281}
He who stays with the sun will know no darkness. My world is not yours. As I see it, you all are on a stage performing. There is no reality about your comings and goings. And your problems are so unreal! 4. 'i see it' - {3152..3156}
A joy in every way. Yet somehow Yoga gets all the praises, and Bhoga -- all the curses. As I see it, Bhoga is the better of the two. M: What makes you say so? Q: I watched the Yogis and their enormous efforts. 5. 'i see it' - {3483..3487}
Both are natural and right. Yet, all this is so in the mind only. As I see it, there is really nothing of the kind. In the great mirror of consciousness images arise and disappear and only memory gives them continuity. And memory is material -- destructible, perishable, transient. 6. 'i see it' - {5572..5576}
Whatever is done, is done on the stage. Joy and sorrow life and death, they all are real to the man in bondage; to me they are all in the show, as unreal as the show itself. I may perceive the world just like you, but you believe to be in it, while I see it as an iridescent drop in the vast expanse of consciousness. Q: We are all getting old. Old age is not pleasant -- all aches and pains, weakness and the approaching end. 7. 'i see it' - {5595..5599}
Q: He may be detached from his own suffering, but still it is there. M: It is there, but it does not matter. Whatever state I am in, I see it as a state of mind to be accepted as it is. Q: Pain is pain. You experience It all the same. 8. 'i see it' - {8125..8129}
Either we live in one world or your experience is of no use to us. M: Of course we live in one world. Only I see it as it is, while you don't. You see yourself in the world, while I see the world in myself. To you, you get born and die, while to me, the world appears and disappears. 9. 'i see it' - {13187..13191}
Q: But you are speaking, not me. M: That is how it appears to you. As I see it, two body-minds exchange symbolic noises. In reality nothing happens. Q: Listen Sir. 10. 'i see it' - {14951..14955}
Either one or the other must be false. Or both. As I see it, it is all day-dreaming. There is no reality in ideas. The fact is that without you, neither the universe nor its cause could have come into being. 1. 'i shall be' - {7090..7094}
You need not set it right -- it will set itself right, as soon as you give up all concern with the past and the future and live entirely in the now. Q: But the now has no dimension. I shall become a nobody, a nothing ! M: Exactly. As nothing and nobody you are safe and happy. 2. 'i shall be' - {8850..8854}
He did not attempt to describe life -- he merely said that while life need not and cannot be described, it can be fully experienced, if the obstacles to its being experienced are removed. The main hindrance lies in our idea of, and addiction to, time, in our habit of anticipating a future in the light of the past. The sum total of the past becomes the 'I was', the hoped for future becomes the 'I shall be' and life is a constant effort of crossing over from what 'I was' to what 'I shall be'. The present moment, the. 'now' is lost sight of. 3. 'i shall be' - {8854..8858}
'now' is lost sight of. Maharaj speaks of 'I am'. Is it an illusion, like 'I was' and 'I shall be', or is there something real about it? And if the 'I am' too is an illusion, how does one free oneself from it? The very notion of I am free of 'I am' is an absurdity. 4. 'i shall be' - {8857..8861}
And if the 'I am' too is an illusion, how does one free oneself from it? The very notion of I am free of 'I am' is an absurdity. Is there something real, something lasting about the 'I am' in distinction from the 'I was', or 'I shall be', which change with time, as added memories create new expectations? Maharaj: The present 'I am' is as false as the 'I was' and 'I shall be'. It is merely an idea in the mind, an impression left by memory, and the separate identity it creates is false. 5. 'i shall be' - {8858..8862}
The very notion of I am free of 'I am' is an absurdity. Is there something real, something lasting about the 'I am' in distinction from the 'I was', or 'I shall be', which change with time, as added memories create new expectations? Maharaj: The present 'I am' is as false as the 'I was' and 'I shall be'. It is merely an idea in the mind, an impression left by memory, and the separate identity it creates is false. this habit of referring to a false centre must be done away with, the notion 'I see', 'I feel', 'I think', 'I do', must disappear from the field of consciousness; what remains when the false is no more, is real. 6. 'i shall be' - {9992..9996}
If you can, it is not the real thing. Be silent and watch it expressing itself in action. Q: If you could tell me what I shall become, it may help me to watch over my development. M: How can anybody tell you what you shall become when there is no becoming? You merely discover what you are. 7. 'i shall be' - {12889..12893}
I am curious, like a child is curious. But there is no anxiety to make me seek refuge in knowledge. Therefore, I am not concerned whether I shall be reborn, or how long will the world last. These are questions born of fear. 84: Your Goal is Your Guru. 8. 'i shall be' - {12942..12946}
He is not important, it is what you expect of him that matters to you. Now, what do you expect? Q: By his grace I shall be made happy, powerful and peaceful. M: What ambitions! How can a person limited in time and space, a mere body-mind, a gasp of pain between birth and death, be happy? 9. 'i shall be' - {15411..15415}
When this too is given up, you remain what you are -- the non-dual Self. You are it here and now, but your vision is obstructed by your false ideas about your self. Q: Well, I admit that I am, I was, I shall be; at least from birth to death. I have no doubts of my being, here and now. But I find that it is not enough. 1. 'i should be' - {3846..3850}
Resolutely remind yourself that you are not the mind and that its problems are not yours. Q: I may go on telling myself: 'I am not the mind, I am not concerned with its problems,' but the mind remains and its problems remain just as they were. Now, please do not tell me that it is because I am not earnest enough and I should be more earnest! I know it and admit it and only ask you -- how is it done? M: At least you are asking! 2. 'i should be' - {5800..5804}
How can the mind be a part of nature? M: Because nature is in the mind; without the mind where is nature? Q: If nature is in the mind and the mind is my own, I should be able to control nature, which is not really the case. Forces beyond my control determine my behaviour. M: Develop the witness attitude and you will find in your own experience that detachment brings control. 3. 'i should be' - {8264..8268}
As I told you already, my Guru showed me my true nature -- and the true nature of the world. Having realised that I am one with, and yet beyond the world, I became free from all desire and fear. I did not reason out that I should be free -- I found myself free -- unexpectedly, without the least effort. This freedom from desire and fear remained with me since then. Another thing I noticed was that I do not need to make an effort; the deed follows the thought, without delay and friction. 4. 'i should be' - {10592..10596}
You can see only what is within the beam. The rest is in darkness. Q: If I project the world, I should be able to change it. M: Of course, you can. But you must cease identifying yourself with it and go beyond. 5. 'i should be' - {12872..12876}
It does not mean the extinction of the person; it means only seeing it in right perspective. Q: One more question. You said that before I was born I was one with the pure being of reality; if so, who decided that I should be born? M: In reality you were never born and never shall die. But now you imagine that you are, or have a body and you ask what has brought about this state. 6. 'i should be' - {15319..15323}
99: The Perceived can not be the Perceiver. Questioner: I have been moving from place to place investigating the various Yogas available for practice and I could not decide which will suit me best. I should be thankful for some competent advice. At present, as a result of all this searching, I am just tired of the idea of finding truth. It seems to me, both unnecessary and troublesome. 1. 'i to do' - {1598..1602}
Q: I am studying Sanskrit under a professor, but really I am only reading scriptures. I am in search of self-realisation and I came to get the needed guidance. Kindly tell me what am I to do? M: Since you have read the scriptures, why do you ask me? Q: The scriptures show the general directions but the individual needs personal instructions. 2. 'i to do' - {3087..3091}
For the last two and a half years I am travelling, restless, seeking. I want to live a good life, a holy life. What am I to do? M: Go home, take charge of your father's business, look after your parents in their old age. Marry the girl who is waiting for you, be loyal, be simple, be humble. 3. 'i to do' - {4535..4539}
It is because they are in pain that they seek relief in pleasure. All the happiness they can imagine is in the assurance of repeated pleasure. Q: If what I am, as I am, the person I take myself to be, cannot be happy, then what am I to do? M: You can only cease to be -- as you seem to be now. There is nothing cruel in what I say. 4. 'i to do' - {3087..3091}
For the last two and a half years I am travelling, restless, seeking. I want to live a good life, a holy life. What am I to do? M: Go home, take charge of your father's business, look after your parents in their old age. Marry the girl who is waiting for you, be loyal, be simple, be humble. 5. 'i to do' - {7845..7849}
You omit the element of pure cognition, of awareness free from all personal distortions. Unless you admit the reality of chit, you will never know yourself. Q: What am I to do? I do not see myself as you see me. Maybe you are right and I am wrong, but how can I cease to be what I feel I am? 6. 'i to do' - {3087..3091}
For the last two and a half years I am travelling, restless, seeking. I want to live a good life, a holy life. What am I to do? M: Go home, take charge of your father's business, look after your parents in their old age. Marry the girl who is waiting for you, be loyal, be simple, be humble. 7. 'i to do' - {10199..10203}
Turn away from them. Refuse to impersonate. Q: After I have heard you, what am I to do? M: Only hearing will not help you much. You must keep it in mind and ponder over it and try to understand the state of mind which makes me say what I say. 8. 'i to do' - {3087..3091}
For the last two and a half years I am travelling, restless, seeking. I want to live a good life, a holy life. What am I to do? M: Go home, take charge of your father's business, look after your parents in their old age. Marry the girl who is waiting for you, be loyal, be simple, be humble. 9. 'i to do' - {13220..13224}
The central point is no more and the universe becomes the centre. Q: Yes, maybe. But what am I to do now? M: Assiduously watch your ever-changing life, probe deeply into the motives beyond your actions and you will soon prick the bubble in which you are enclosed. A chic needs the shell to grow, but a day comes when the shell must be broken. 10. 'i to do' - {3087..3091}
For the last two and a half years I am travelling, restless, seeking. I want to live a good life, a holy life. What am I to do? M: Go home, take charge of your father's business, look after your parents in their old age. Marry the girl who is waiting for you, be loyal, be simple, be humble. 11. 'i to do' - {13509..13513}
Peace and silence, silence and peace -- this is the way beyond. Stop asking questions. Q: Once I give up asking questions, what am I to do? M: What can you do but wait and watch? Q: What am I to wait for? 12. 'i to do' - {13517..13521}
Q: On the verbal level it sounds all right. I can visualise myself as the seed of being, a point in consciousness, with my sense 'I am' pulsating, appearing and disappearing alternately. But what am I to do to realise it as a fact, to go beyond into the changeless, wordless Reality? M: You can do nothing. What time has brought about, time will take away. 13. 'i to do' - {15156..15160}
M: Learning words is not enough. You may know the theory, but without the actual experience of yourself as the impersonal and unqualified centre of being, love and bliss, mere verbal knowledge is sterile. Q: Then, what am I to do? M: Try to be, only to be. The all-important word is 'try'. 1. 'i to get' - {802..806}
10: Witnessing. Questioner: I am full of desires and want them fulfilled. How am I to get what I want? Maharaj: Do you deserve what you desire? In some way or other you have to work for the fulfilment of your desires. 2. 'i to get' - {806..810}
In some way or other you have to work for the fulfilment of your desires. Put in energy and wait for the results. Q: Where am I to get the energy? M: Desire itself is energy. Q: Then why does not every desire get fulfilled? 3. 'i to get' - {1445..1449}
They are not the causes of awakening, but its early signs. But, you must not ask idle questions, to which you already know the answers. Q: How am I to get a true answer? M: By asking a true question -- non-verbally, but by daring to live according to your lights. A man willing to die for truth will get it. 4. 'i to get' - {3877..3881}
M: Quite right. As you cannot see your face, but only its reflection in the mirror, so you can know only your image reflected in the stainless mirror of pure awareness. Q: How am I to get such stainless mirror? M: Obviously, by removing stains. See the stains and remove them. 5. 'i to get' - {9263..9267}
A formula, a mental pattern will not help you. But unselfish action, free from all concern with the body and its interests will carry you into the very heart of Reality. Q: Where am I to get the courage to act without conviction? M: Love will give you the courage. When you meet somebody wholly admirable, love-worthy, sublime, your love and admiration will give you the urge to act nobly. 6. 'i to get' - {9505..9509}
One could say that the true becomes the father of the false. But the false is limited in time and space and is produced by circumstances. Q: How am I to get rid of the false and secure the real? M: To what purpose? Q: In order to live a better, a more satisfactory life, integrated and happy. 1. 'i was born' - {699..703}
Q: I long for permanency, but I find it nowhere. M: Are you, yourself, not permanent? Q: I was born, I shall die. M: Can you truly say you were not before you were born and can you possibly say when dead: 'Now I am no more'? You cannot say from your own experience that you are not. 2. 'i was born' - {2889..2893}
To remember, to forget -- these are all states of mind, thoughtbound, word-bound. Take for example, the idea of being born. I am told I was born. I do not remember. I am told I shall die I do not expect it. 3. 'i was born' - {3080..3084}
Q: I am an adopted child. My own father I do not know. My mother died when I was born. My foster father, to please my foster mother, who was childless, adopted me -- almost by accident. He is a simple man -- a truck owner and driver. 4. 'i was born' - {5064..5068}
Pain is transient, you are not. Q: I am sorry, but I do not see what you see. From the day I was born till the day I die, pain and pleasure will weave the pattern of my life. Of being before birth and after death I know nothing. I neither accept nor deny you. 5. 'i was born' - {7530..7534}
M: Where is your childhood now? And what is your future? Q: I was born, I have grown, I shall die. M: You mean your body, of course. And your mind. 6. 'i was born' - {7753..7757}
Q: Here lies the basic difference! To me they are not my own projections. They were before I was born and shall be there when I am dead. M: Of course. Once you accept time and space as real, you will consider yourself minute and short- lived. 7. 'i was born' - {7784..7788}
M: You are neither the body nor in the body -- there is no such thing as body. You have grievously misunderstood yourself; to understand rightly -- investigate. Q: But I was born as a body, in a body and shall die with the body, as a body. M: This is your misconception. Enquire, investigate, doubt yourself and others. 8. 'i was born' - {7807..7811}
There is no harm in them. Q: You eat meat? M: I was born among meat-eating people and my children are eating meat. I eat very little -- and make no fuss. Q: Meat-eating implies killing. 9. 'i was born' - {8707..8711}
You may end up with a profit good enough to justify the outlays. Q: There is a long life behind me and I often wonder whether its many events took place by accident, or there was a plan. Was there a pattern laid down before I was born by which I had to live my life? If yes, who made the plans and who enforced them? Could there be deviations and mistakes? 10. 'i was born' - {8740..8744}
Selfishness is the source of all evil. Q: I am coming back to my question. Before I was born, did my inner self decide the details of my life, or was it entirely accidental and at the mercy of heredity and circumstances? M: Those who claim to have selected their father and mother and decided how they are going to live their next life may know for themselves. I know for myself. 11. 'i was born' - {9882..9886}
The means do not matter much; it is the desire, the urge, the earnestness that count. 69: Transiency is Proof of Unreality. Questioner: My friend is a German and I was born in England from French parents. I am in India since over a year wandering from Ashram to Ashram. Maharaj: Any spiritual practices (sadhanas)? 12. 'i was born' - {11859..11863}
But I feel that I have lost nothing by not knowing, because all my knowledge was false. My not knowing was in itself knowledge of the fact that all knowledge is ignorance, that 'I do not know' is the only true statement the mind can make. Take the idea 'I was born'. You may take it to be true. It is not. 13. 'i was born' - {12625..12629}
Such is our nature. For me the moment of death will be a moment of jubilation, not of fear. I cried when I was born and I shall die laughing. Q: What is the change in consciousness at the moment of death? M: What change do you expect? 14. 'i was born' - {12872..12876}
It does not mean the extinction of the person; it means only seeing it in right perspective. Q: One more question. You said that before I was born I was one with the pure being of reality; if so, who decided that I should be born? M: In reality you were never born and never shall die. But now you imagine that you are, or have a body and you ask what has brought about this state. 15. 'i was born' - {13876..13880}
M: The motive matters supremely. 90: Surrender to Your Own Self. Questioner: I was born in the United States, and the last fourteen months I have spent in Sri Ramanashram; now I am on my way back to the States where my mother is expecting me. Maharaj: What are your plans? Q: I may qualify as a nurse, or just marry and have babies. 1. 'idea of being' - {2202..2206}
M: Not as long as you think yourself to be a person. Q: By what sign shall l know that I am beyond sin and virtue? M: By being free from all desire and fear, from the very idea of being a person. To nourish the ideas: 'I am a sinner' 'I am not a sinner', is sin. To identify oneself with the particular is all the sin there is. 2. 'idea of being' - {2888..2892}
There is a state beyond forgetting and not- forgetting -- the natural state. To remember, to forget -- these are all states of mind, thoughtbound, word-bound. Take for example, the idea of being born. I am told I was born. I do not remember. 3. 'idea of being' - {4983..4987}
There is a gap between us. How to close the gap? M: Give up the idea of being what you think yourself to be and there will be no gap. By imagining yourself as separate you have created the gap. You need not cross it. 4. 'idea of being' - {9539..9543}
It depends on my cultural background. M: If you seek reality you must set yourself free of all backgrounds, of all cultures, of all patterns of thinking and feeling. Even the idea of being man or woman, or even human, should be discarded. The ocean of life contains all, not only humans. So, first of all abandon all self-identification, stop thinking of yourself as such-and-such, so-and-so, this or that. 5. 'idea of being' - {11682..11686}
The body becomes their point of reference. When you talk of 'my' husband and 'my' children, you mean the body's husband and the body's children. Give up the idea of being the body and face the question: Who am l? At once a process will be set in motion which will bring back reality, or, rather, will take the mind to reality. Only, you must not be afraid. 6. 'idea of being' - {12091..12095}
The person says 'I do'. Now, to say 'I know' is not untrue -- it is merely limited. But to say 'I do' is altogether false, because there is nobody who does; all happens by itself, including the idea of being a doer. Q: Then what is action? M: The universe is full of action, but there is no actor. 7. 'idea of being' - {13279..13283}
Water has left it and who can make out that it was wet? Your real nature is not like what you appear to be. Give up the idea of being a person, that is all. You need not become what you are anyhow. There is the identity of what you are and there is the person superimposed on it. 1. 'ideas about yourself' - {1841..1845}
Q: I am what I know myself to be. M: You cannot possibly say that you are what you think yourself to be! Your ideas about yourself change from day to day and from moment to moment. Your self-image is the most changeful thing you have. It is utterly vulnerable, at the mercy of a passer by. 2. 'ideas about yourself' - {6070..6074}
It will be then the love for all. When all the false selfidentifications are thrown away, what remains is all-embracing love. Get rid of all ideas about yourself, even of the idea that you are God. No self-definition is valid. Q: I am tired of promises. 3. 'ideas about yourself' - {6129..6133}
Q: But what is the ripening factor? M: Self-remembrance, awareness of 'l am' ripens him powerfully and speedily. Give up all ideas about yourself and simply be. Q: I am tired of all the ways and means and skills and tricks, of all these mental acrobatics. Is there a way to perceive reality directly and immediately? 4. 'ideas about yourself' - {7000..7004}
With the removal of causes the effect is bound to depart. Man becomes what he believes himself to be. Abandon all ideas about yourself and you will find yourself to be the pure witness, beyond all that can happen to the body or the mind. Q: If I become anything I think myself to be, and I start thinking that I am the Supreme Reality, will not my Supreme Reality remain a mere idea? M: First reach that state and then ask the question. 5. 'ideas about yourself' - {15145..15149}
M: For some time the mental habits may linger in spite of the new vision, the habit of longing for the known past and fearing the unknown future. When you know these are of the mind only, you can go beyond them. As long as you have all sorts of ideas about yourself, you know yourself through the mist of these ideas; to know yourself as you are, give up all ideas. You cannot imagine the taste of pure water, you can only discover it by abandoning all flavourings. As long as you are interested in your present way of living, you will not abandon it. 6. 'ideas about yourself' - {15366..15370}
Surely, there is only one self and you are that self. The self you are is the only self there is. Remove and abandon your wrong ideas about yourself and there it is, in all its glory. It is only your mind that prevents self-knowledge. Q: How am I to be rid of the mind? 1. 'identify yourself with' - {1984..1988}
See them as they are -- mere habits of thoughts and feelings, bundles of memories and urges. Q: Yet they all say 'I am'. M: It is only because you identify yourself with them. Once you realise that whatever appears before you cannot be yourself, and cannot say 'I am', you are free of all your 'persons' and their demands. The sense 'I am' is your own. 2. 'identify yourself with' - {2661..2665}
You made up your mind about what help means and needs and got your self into a conflict between what you should and what you can, between necessity and ability. Q: But why do we do so? M: Your mind projects a structure and you identify yourself with it. It is in the nature of desire to prompt the mind to create a world for its fulfilment. Even a small desire can start a long line of action; what about a strong desire? 3. 'identify yourself with' - {4493..4497}
It is objective, so to say. But the objective cannot be your own. It would be a grievous mistake to identify yourself with something external. This churning up of levels leads nowhere. Reality is beyond the subjective and objective, beyond all levels, beyond every distinction. 4. 'identify yourself with' - {4828..4832}
Q: Nobody suffers in a play. M: Unless one identifies himself with it. Don't identify yourself with the world and you will not suffer. Q: Others will. M: Then make your world perfect, by all means. 5. 'identify yourself with' - {7116..7120}
The Guru said. This is your last illusion that you are a jnani, that you are different from, and superior to, the common man. Again you identify yourself with your mind, in this case a well-behaved and in every way an exemplary mind. As long as you see the least difference, you are a stranger to reality. You are on the level of the mind. 6. 'identify yourself with' - {7428..7432}
You come to know by dwelling in your mind on 'I am', 'I know', 'I love' -- with the will of reaching the deepest meaning of these words. Q: Can I think 'I am God'? M: Don't identify yourself with an idea. If you mean by God the Unknown, then you merely say: 'I do not know what I am'. If you know God as you know your self, you need not say it. 7. 'identify yourself with' - {8237..8241}
M: I mean free of all contents. To myself I am neither perceivable nor conceivable; there is nothing I can point out and say: 'this I am'. You identify yourself with everything so easily, I find it impossible. The feeling: 'I am not this or that, nor is anything mine' is so strong in me that as soon as a thing or a thought appears, there comes at once the sense 'this I am not'. Q: Do you mean to say that you spend your time repeating 'this I am not, that I am not'? 8. 'identify yourself with' - {9026..9030}
It is not even very difficult, for you will be returning only to your own natural condition. Once you realise that all comes from within, that the world in which you live has not been projected onto you but by you, your fear comes to an end. Without this realisation you identify yourself with the externals, like the body, mind, society, nation, humanity, even God or the Absolute. But these are all escapes from fear. It is only when you fully accept your responsibility for the little world in which you live and watch the process of its creation, preservation and destruction, that you may be free from your imaginary bondage. 9. 'identify yourself with' - {10561..10565}
In a way, time itself is the poison. In time all things come to an end and new are born, to be devoured in their turn. Do not identify yourself with time, do not ask anxiously: 'what next, what next? ' Step out of time and see it devour the world. Say: 'Well, it is in the nature of time to put an end to everything. 10. 'identify yourself with' - {10901..10905}
Is this not a proof? Q: Myself, full of desires and you, full of desires; what difference would there be? M: You identify yourself with your desires and become their slave. To me desires are things among other things, mere clouds in the mental sky, and I do not feel compelled to act on them. Q: The knower and his knowledge, are they one or two? 11. 'identify yourself with' - {15030..15034}
M: Generally, what causes suffering is wrong and what removes it, is right. The body and the mind are limited and therefore vulnerable; they need protection which gives rise to fear. As long as you identify yourself with them you are bound to suffer; realise your independence and remain happy. I tell you, this is the secret of happiness. To believe that you depend on things and people for happiness is due to ignorance of your true nature; to know that you need nothing to be happy, except self-knowledge, is wisdom. 12. 'identify yourself with' - {15417..15421}
If I alone am and the world is merely a protection, then why is there disharmony? M: You create disharmony and then complain! When you desire and fear, and identify yourself with your feelings, you create sorrow and bondage. When you create, with love and wisdom, and remain unattached to your creations, the result is harmony and peace. But whatever be the condition of your mind, in what way does it reflect on you? 1. 'illusion of time' - {404..408}
M: The very urge to achieve is also an expression of the total universe. It merely shows that the energy potential has risen at a particular point. It is the illusion of time that makes you talk of causality. When the past and the future are seen in the timeless now, as parts of a common pattern, the idea of cause-effect loses its validity and creative freedom takes its place. Q: Yet, I cannot see how can anything come to be without a cause. 2. 'illusion of time' - {5417..5421}
Q: Surely, the mother did not carry the child when she was a child herself. M: Potentially, she was the mother. Go beyond the illusion of time. Q: Your answer is always the same. A kind of clockwork which strikes the same hours again and again. 3. 'illusion of time' - {7959..7963}
M: The question is in time and about time. Again you are asking me about the contents of a dream. Timelessness is beyond the illusion of time, it is not an extension in time. He who called himself Vashishta knew Vashishta. I am beyond all names and shapes. 4. 'illusion of time' - {12363..12367}
Is there any relationship between the ocean and its waves? The real enables the unreal to appear and causes it to disappear. the succession of transient moments creates the illusion of time, but the timeless reality of pure being is not in movement, for all movement requires a motionless background. It is itself the background. Once you have found it in yourself, you know that you had never lost that independent being, independent of all divisions and separations. 1. 'its very nature' - {374..378}
The mind cannot see the whole for the part. M: Good enough. The mind, by its very nature, divides and opposes. Can there be some other mind, which unites and harmonises, which sees the whole in the part and the part as totally related to the whole? Q: The other mind -- where to look for it? 2. 'its very nature' - {507..511}
Its identification with the witness snaps. Q: As I can make out, I live on many levels and life on each level requires energy. The self by its very nature delights in everything and its energies flow outwards. Is it not the purpose of meditation to dam up the energies on the higher levels, or to push them back and up, so as to enable the higher levels to prosper also? M: It is not so much the matter of levels as of gunas (qualities). 3. 'its very nature' - {2592..2596}
Q: Must it be also painful? M: What else? By its very nature pleasure is limited and transitory. Out of pain desire is born, in pain it seeks fulfilment, and it ends in the pain of frustration and despair. Pain is the background of pleasure, all seeking of pleasure is born in pain and ends in pain. 4. 'its very nature' - {2951..2955}
God does not aim at beauty -- whatever he does is beautiful. Would you say that a flower is trying to be beautiful? It is beautiful by its very nature. Similarly God is perfection itself, not an effort at perfection. Q: The purpose fulfils itself in beauty. 5. 'its very nature' - {4454..4458}
M: Can there be peace apart from yourself? Are you talking from your own experience or from books only? Your book knowledge is useful to begin with, but soon it must be given up for direct experience, which by its very nature is inexpressible. Words can be used for destruction also; of words images are built, by words they are destroyed. You got yourself into your present state through verbal thinking; you must get out of it the same way. 6. 'its very nature' - {5608..5612}
Whatever happens, I remain. At the root of my being is pure awareness, a speck of intense light. This speck, by its very nature, radiates and creates pictures in space and events in time -- effortlessly and spontaneously. As long as it is merely aware there are no problems. But when the discriminative mind comes into being and creates distinctions, pleasure and pain arise. 7. 'its very nature' - {7301..7305}
M: The mind exists in two states: as water and as honey. The water vibrates at the least disturbance, while the honey, however disturbed, returns quickly to immobility. Q: By its very nature the mind is restless. It can perhaps be made quiet, but it is not quiet by itself. M: You may have a chronic fever and shiver all the time. 8. 'its very nature' - {8092..8096}
As long as the mind is busy with its contortions, it does not perceive its own source. The Guru comes and turns your attention to the spark within. By its very nature the mind is outward turned; it always tends to seek for the source of things among the things themselves; to be told to look for the source within, is, in a way, the beginning of a new life. Awareness takes the place of consciousness; in consciousness there is the 'I', who is conscious while awareness is undivided; awareness is aware of itself. The 'I am' is a thought, while awareness is not a thought, there is no 'I am aware' in awareness. 9. 'its very nature' - {8464..8468}
Did you ever try? Do try and you will find in pain a joy which pleasure cannot yield, for the simple reason that acceptance of pain takes you much deeper than pleasure does. The personal self by its very nature is constantly pursuing pleasure and avoiding pain. The ending of this pattern is the ending of the self. The ending of the self with its desires and fears enables you to return to your real nature, the source of all happiness and peace. 10. 'its very nature' - {9740..9744}
Having got hold of the lollipop, they want to suck it all the time. M: Experience, however sublime, is not the real thing. By its very nature it comes and goes. Self- realisation is not an acquisition. It is more of the nature of understanding. 11. 'its very nature' - {14307..14311}
The mind attends to life, it does not dictate. Life flows naturally and effortlessly and the mind removes the obstacles to its even flow. Q: Is not life by its very nature repetitive? Will not following life lead to stagnation? M: By itself life is immensely creative. 12. 'its very nature' - {15023..15027}
Q: All the Buddhas and Rishis have not succeeded in changing the world. M: The world does not yield to changing. By its very nature it is painful and transient. See it as it is and divest yourself of all desire and fear. When the world does not hold and bind you, it becomes an abode of joy and beauty. 13. 'its very nature' - {15472..15476}
What I teach is the ancient and simple way of liberation through understanding. Understand your own mind and its hold on you will snap. The mind misunderstands, misunderstanding is its very nature. Right understanding is the only remedy, whatever name you give it. It is the earliest and also the latest, for it deals with the mind as it is. 1. 'jnani does not' - {5711..5715}
It pleases them very much. They are flattered. The jnani does not need your prayers. He is himself the answer to your prayers. Q: How does the jnani fare after death? 2. 'jnani does not' - {8054..8058}
The dream continues. Q: And what about the jnani? M: The jnani does not die because he was never born. Q: He appears so to others. M: But not to himself. 3. 'jnani does not' - {15663..15667}
Details must clash. No problem is solved completely, but you can withdraw from it to a level on which it does not operate. 101: Jnani does not Grasp, nor Hold. Questioner: How does the jnani proceed when he needs something to be done? Does he make plans, decide about details and execute them? 1. 'know nothing about' - {266..270}
In fact, I know much less than you do. Q: Your words are wise, your behaviour noble, your grace all-powerful. M: I know nothing about it all and see no difference between you and me. My life is a succession of events, just like yours. Only I am detached and see the passing show as a passing show, while you stick to things and move along with them. 2. 'know nothing about' - {284..288}
Your mind seems to be always quiet and happy. And miracles happen round you. M: I know nothing about miracles, and I wonder whether nature admits exceptions to her laws, unless we agree that everything is a miracle. As to my mind, there is no such thing. There is consciousness in which everything happens. 3. 'know nothing about' - {8073..8077}
The five senses and the four functions of the mind -- memory, thought, understanding and selfhood; the five elements -- earth, water, fire, air and ether; the two aspects of creation -- matter and spirit, all are contained in awareness. Q: Yet, you must believe in having lived before. M: The scriptures say so, but I know nothing about it. I know myself as I am; as I appeared or will appear is not within my experience. It is not that I do not remember. 4. 'know nothing about' - {10451..10455}
There are no causes, but your ignorance of your real being, which is perfect and beyond all causation. For whatever happens, all the universe is responsible and you are the source of the universe. Q: I know nothing about being the cause of the universe. M: Because you do not investigate. Enquire, search within and you will know. 5. 'know nothing about' - {12313..12317}
M: You know it already; do it. Q: That's what you say. I know nothing about it. M: Yet I repeat -- you know it. Do it. 1. 'know your self' - {297..301}
See how you function, watch the motives and the results of your actions. Study the prison you have built around yourself by inadvertence. By knowing what you are not, you come to know your self. The way back to your self is through refusal and rejection. One thing is certain: the real is not imaginary, it is not a product of the mind. 2. 'know your self' - {7430..7434}
M: Don't identify yourself with an idea. If you mean by God the Unknown, then you merely say: 'I do not know what I am'. If you know God as you know your self, you need not say it. Best is the simple feeling 'I am'. Dwell on it patiently. 3. 'know your self' - {15384..15388}
Both faith and reason tell you that you are neither the body, nor its desires and fears, nor are you the mind with its fanciful ideas, nor the role society compels you to play, the person you are supposed to be. Give up the false and the true will come into its own. You say you want to know your self. You are your self -- you cannot be anything but what you are. Is knowing separate from being? 4. 'know your self' - {15395..15399}
From the awareness of the unreal to the awareness of your real nature there is a chasm which you will easily cross, once you have mastered the art of pure awareness. Q: All I know is that I do not know myself. M: How do you know, that you do not know your self? Your direct insight tells you that yourself you know first, for nothing exists to you without your being there to experience its existence. You imagine you do not know your self, because you cannot describe your self. 5. 'know your self' - {15397..15401}
M: How do you know, that you do not know your self? Your direct insight tells you that yourself you know first, for nothing exists to you without your being there to experience its existence. You imagine you do not know your self, because you cannot describe your self. You can always say: 'I know that I am' and you will refuse as untrue the statement: 'I am not'. But whatever can be described cannot be your self, and what you are cannot be described. 6. 'know your self' - {15400..15404}
You can always say: 'I know that I am' and you will refuse as untrue the statement: 'I am not'. But whatever can be described cannot be your self, and what you are cannot be described. You can only know your self by being yourself without any attempt at self-definition and self-description. Once you have understood that you are nothing perceivable or conceivable, that whatever appears in the field of consciousness cannot be your self, you will apply yourself to the eradication of all self-identification, as the only way that can take you to a deeper realisation of your self. You literally progress by rejection -- a veritable rocket. 1. 'know yourself as' - {6841..6845}
As waves they come and go. As ocean they are infinite and eternal. Know yourself as the ocean of being, the womb of all existence. These are all metaphors of course; the reality is beyond description. You can know it only by being it. 2. 'know yourself as' - {7979..7983}
Q: So there is no way to gain detachment? M: There is nothing to gain. Abandon all imaginings and know yourself as you are. Self-knowledge is detachment. All craving is due to a sense of insufficiency. 3. 'know yourself as' - {9408..9412}
Q: If my true being is always with me, how is it that I am ignorant of it? M: Because it is very subtle and your mind is gross, full of gross thoughts and feelings. Calm and clarify your mind and you will know yourself as you are. Q: Do I need the mind to know myself? M: You are beyond the mind, but you know with your mind. 4. 'know yourself as' - {10140..10144}
Unperceived, the manifested is as good as the unmanifested. And you are the perceiving point, the non-dimensional source of all dimensions. Know yourself as the total. Q: How can a point contain a universe? M: There is enough space in a point for an infinity of universes. 5. 'know yourself as' - {11511..11515}
M: There is nothing in the world that you cannot know, when you know yourself. Thinking yourself to be the body you know the world as a collection of material things. When you know yourself as a centre of consciousness, the world appears as the ocean of the mind. When you know yourself as you are in reality, you know the world as yourself. Q: It all sounds very beautiful, but does not answer my question. 6. 'know yourself as' - {11512..11516}
Thinking yourself to be the body you know the world as a collection of material things. When you know yourself as a centre of consciousness, the world appears as the ocean of the mind. When you know yourself as you are in reality, you know the world as yourself. Q: It all sounds very beautiful, but does not answer my question. Why is there so much suffering in the world? 7. 'know yourself as' - {13552..13556}
You are so small that nothing can pin you down. It is your mind that gets caught, not you. Know yourself as you are -- a mere point in consciousness, dimensionless and timeless. You are like the point of the pencil -- by mere contact with you the mind draws its picture of the world. You are single and simple -- the picture is complex and extensive. 8. 'know yourself as' - {14355..14359}
This sense of unfulfillment keeps on growing as years pass by. Maharaj: As long as there is the body and the sense of identity with the body, frustration is inevitable. Only when you know yourself as entirely alien to and different from the body, will you find respite from the mixture of fear and craving inseparable from the 'I-am-the-body' idea. Merely assuaging fears and satisfying desires will not remove this sense of emptiness you are trying to escape from; only self-knowledge can help you. By self-knowledge I mean full knowledge of what you are not. 9. 'know yourself as' - {14485..14489}
Once you realise that there is nothing in this world, which you can call your own, you look at it from the outside as you look at a play on the stage, or a picture on the screen, admiring and enjoying, but really unmoved. As long as you imagine yourself to be something tangible and solid, a thing among things, actually existing in time and space, short-lived and vulnerable, naturally you will be anxious to survive and increase. But when you know yourself as beyond space and time -- in contact with them only at the point of here and now, otherwise all-pervading and all-containing, unapproachable, unassailable, invulnerable -- you will be afraid no longer. Know yourself as you are -- against fear there is no other remedy. You have to learn to think and feel on these lines, or you will remain indefinitely on the personal level of desire and fear, gaining and losing, growing and decaying. 10. 'know yourself as' - {14486..14490}
As long as you imagine yourself to be something tangible and solid, a thing among things, actually existing in time and space, short-lived and vulnerable, naturally you will be anxious to survive and increase. But when you know yourself as beyond space and time -- in contact with them only at the point of here and now, otherwise all-pervading and all-containing, unapproachable, unassailable, invulnerable -- you will be afraid no longer. Know yourself as you are -- against fear there is no other remedy. You have to learn to think and feel on these lines, or you will remain indefinitely on the personal level of desire and fear, gaining and losing, growing and decaying. A personal problem cannot be solved on its own level. 11. 'know yourself as' - {14516..14520}
Q: When we are in trouble, we are bound to be unhappy. M: Fear is the only trouble. Know yourself as independent and you will be free from fear and its shadows. Q: What is the difference between happiness and pleasure? M: Pleasure depends on things, happiness does not. 12. 'know yourself as' - {15145..15149}
M: For some time the mental habits may linger in spite of the new vision, the habit of longing for the known past and fearing the unknown future. When you know these are of the mind only, you can go beyond them. As long as you have all sorts of ideas about yourself, you know yourself through the mist of these ideas; to know yourself as you are, give up all ideas. You cannot imagine the taste of pure water, you can only discover it by abandoning all flavourings. As long as you are interested in your present way of living, you will not abandon it. 13. 'know yourself as' - {15461..15465}
This is easy because the sense 'I am' is always with you. Then meet yourself as the knower, apart from the known. Once you know yourself as pure being, the ecstasy of freedom is your own. Q: Which Yoga is this? M: Why worry? 1. 'level of consciousness' - {1124..1128}
As my consciousness broadens and deepens, details tend to recede, leaving me free for the general trends. Does not the same happens to a jnani, but more so? M: On the level of consciousness -- yes. In the supreme state, no. This state is entirely one and indivisible, a single solid block of reality. 2. 'level of consciousness' - {8413..8417}
All that lives, works for protecting, perpetuating and expanding consciousness. This is the world's sole meaning and purpose. It is the very essence of Yoga -- ever raising the level of consciousness, discovery of new dimensions, with their properties, qualities and powers. In that sense the entire universe becomes a school of Yoga (yogakshetra). Q: Is perfection the destiny of all human beings? 3. 'level of consciousness' - {11571..11575}
Q: As long as there are pain and pleasure, one is bound to be interested. M: And as long as one is conscious, there will be pain and pleasure. You cannot fight pain and pleasure on the level of consciousness. To go beyond them you must go beyond consciousness, which is possible only when you look at consciousness as something that happens to you and not in you, as something external, alien, superimposed. Then, suddenly you are free of consciousness, really alone, with nothing to intrude. 4. 'level of consciousness' - {14923..14927}
Q: Do you have to realise to join the Sampradaya? M: The Navnath Sampradaya is only a tradition, a way of teaching and practice. It does not denote a level of consciousness. If you accept a Navnath Sampradaya teacher as your Guru, you join his Sampradaya. Usually you receive a token of his grace -- a look, a touch, or a word, sometimes a vivid dream or a strong remembrance. 5. 'level of consciousness' - {14923..14927}
Q: Do you have to realise to join the Sampradaya? M: The Navnath Sampradaya is only a tradition, a way of teaching and practice. It does not denote a level of consciousness. If you accept a Navnath Sampradaya teacher as your Guru, you join his Sampradaya. Usually you receive a token of his grace -- a look, a touch, or a word, sometimes a vivid dream or a strong remembrance. 1. 'light of awareness' - {1070..1074}
Q: An opening is just void, absence. M: Quite so. From the mind's point of view, it is but an opening for the light of awareness to enter the mental space. By itself the light can only be compared to a solid, dense, rocklike, homogeneous and changeless mass of pure awareness, free from the mental patterns of name and shape. Q: Is there any connection between the mental space and the supreme abode? 2. 'light of awareness' - {7869..7873}
Awareness comes first. A bundle of memories and mental habits attracts attention, awareness gets focalised and a person suddenly appears. Remove the light of awareness, go to sleep or swoon away -- and the person disappears. The person (vyakti) flickers, awareness (vyakta) contains all space and time, the absolute (avyakta) is. 55: Give up All and You Gain All. 3. 'light of awareness' - {8086..8090}
It is the changeless reality itself. All the universe of experience is born with the body and dies with the body; it has its beginning and end in awareness, but awareness knows no beginning, nor end. If you think it out carefully and brood over it for a long time, you will come to see the light of awareness in all its clarity and the world will fade out of your vision. It is like looking at a burning incense stick, you see the stick and the smoke first; when you notice the fiery point, you realise that it has the power to consume mountains of sticks and fill the universe with smoke. Timelessly the self actualises itself, without exhausting its infinite possibilities. 4. 'light of awareness' - {12413..12417}
Q: Is there any progress in the witness? Does awareness evolve? M: What is seen may undergo many changes when the light of awareness is focussed on it, but it is the object that changes, not the light. Plants grow in sunlight, but the sun does not grow. By themselves both the body and the witness are motionless, but when brought together in the mind, both appear to move. 5. 'light of awareness' - {13989..13993}
If I can do nothing more than give life and true culture to a few children -- good enough; though my heart goes out to every child, I cannot reach all. M: You are married and a mother only when you are man-women conscious. When you do not take yourself to be the body, then the family life of the body, however intense and interesting, is seen only as a play on the screen of the mind, with the light of awareness as the only reality. Q: Why do you insist on awareness as the only real? Is not the object of awareness as real, while it lasts? 1. 'light of consciousness' - {1185..1189}
The rest is a matter of name and form. And as long as you cling to the idea that only what has name and shape exists, the Supreme will appear to you nonexisting. When you understand that names and shapes are hollow shells without any content whatsoever, and what is real is nameless and formless, pure energy of life and light of consciousness, you will be at peace -- immersed in the deep silence of reality. Q: If time and space are mere illusions and you are beyond, please tell me what is the weather in New York. Is it hot or raining there? 2. 'light of consciousness' - {3216..3220}
Once this is understood, you will no longer look for being and becoming as separate and opposite. In reality they are one and inseparable, like roots and branches of the same tree. Both can exist only in the light of consciousness, which again, arises in the wake of the sense 'I am'. This is the primary fact. If you miss it, you miss all. 3. 'light of consciousness' - {4808..4812}
But the relative can block the absolute, just as the non-churning of the cream may prevent the butter from separating. It is the real that creates the urge; the inner prompts the outer and the outer responds in interest and effort. But ultimately there is no inner, nor outer; the light of consciousness is both the creator and the creature, the experiencer and the experience, the body and the embodied. Take care of the power that projects all this and your problems will come to an end. Q: Which is the projecting power? 4. 'light of consciousness' - {6138..6142}
But the danger is that one has the desire to recreate from memory the moments that have passed. M: This is all imagination. In the light of consciousness all sorts of things happen and one need not give special importance to any. The sight of a flower is as marvellous as the vision of God. Let them be. 5. 'light of consciousness' - {11690..11694}
Then your normal natural state reappears, in which you are neither the body nor the mind, neither the 'me' nor the 'mine', but in a different state of being altogether. It is pure awareness of being, without being this or that, without any self-identification with anything in particular, or in general. In that pure light of consciousness there is nothing, not even the idea of nothing. There is only light. Q: There are people whom I love. 6. 'light of consciousness' - {12547..12551}
For memory feeds imagination and imagination generates desire and fear. Q: Why do I imagine at all? M: The light of consciousness passes through the film of memory and throws pictures on your brain. Because of the deficient and disordered state of your brain, what you perceive is distorted and coloured by feelings of like and dislike. Make your thinking orderly and free from emotional overtones, and you will see people and things as they are, with clarity and charity. 1. 'live your life' - {623..627}
Q: Can I avoid this protracted battle with my mind? M: Yes, you can. Just live your life as it comes, but alertly, watchfully, allowing everything to happen as it happens, doing the natural things the natural way, suffering, rejoicing -- as life brings. This also is a way. Q: Well, then I can as well marry, have children, run a business… be happy. 2. 'live your life' - {4759..4763}
Come in! But you don't. You want me to live your life, feel your way, use your language. I cannot, and it will not help you. You must come to me. 3. 'live your life' - {5375..5379}
You need no other guide. As long as your urge for truth affects your daily life, all is well with you. Live your life without hurting anybody. Harmlessness is a most powerful form of Yoga and it will take you speedily to your goal. This is what I call nisarga yoga, the Natural yoga. 4. 'live your life' - {6562..6566}
Only something as vast and deep as your real self can make you truly and lastingly happy. Q: Since there is nothing basically wrong in desire as an expression of love of self, how should desire be managed? M: Live your life intelligently, with the interests of your deepest self always in mind. After all, what do you really want? Not perfection; you are already perfect. 5. 'live your life' - {13365..13369}
You have merely added the word 'surrender' to your vocabulary and made your Guru into a peg to hang your problems on. Real surrender means doing nothing, unless prompted by your Guru. You step, so to say, aside and let your Guru live your life. You merely watch and wonder how easily he solves the problems which to you seemed insoluble. Q: As I sit here, I see the room, the people. 1. 'love in action' - {383..387}
M: Not as we know them, as desirable or repugnant. It becomes rather a question of love seeking expression and meeting with obstacles. The inclusive mind is love in action, battling against circumstances, initially frustrated, ultimately victorious. Q: Between the spirit and the body, is it love that provides the bridge? M: What else? 2. 'love in action' - {9325..9329}
Q: What difference does it make? M: The mind is no more. There is only love in action. Q: How shall I recognise this state when I reach it? M: There will be no fear. 3. 'love in action' - {9529..9533}
Q: There is a minimum of needs. M: Were they not supplied since you were conceived? Give up the bondage of self-concern and be what you are -- intelligence and love in action. Q: But one must survive! M: You can't help surviving! 4. 'love in action' - {10309..10313}
The Guru has no preferences, but those who have obstacles to overcome seem to be lagging behind. In reality the disciple is not different from the Guru. He is the same dimensionless centre of perception and love in action. It is only his imagination and self-identification with the imagined, that encloses him and converts him into a person. The Guru is concerned little with the person. 5. 'love in action' - {10686..10690}
M: Of course. Awareness is dynamic, love is being. Awareness is love in action. By itself the mind can actualise any number of possibilities, but unless they are prompted by love, they are valueless. Love precedes creation. 6. 'love in action' - {12687..12691}
Nothing whatsoever. But it is in the nature of love to express itself, to affirm itself, to overcome difficulties. Once you have understood that the world is love in action, you will look at it quite differently. But first your attitude to suffering must change. Suffering is primarily a call for attention, which itself is a movement of love. 7. 'love in action' - {14422..14426}
The repetition of a mantra, or gazing at a picture will prepare their body and mind for a deeper and more direct search. After all, it is earnestness that is indispensable, the crucial factor. Sadhana is only a vessel and it must be filled to the brim with earnestness, which is but love in action. For nothing can be done without love. Q: We love only ourselves. 8. 'love in action' - {15171..15175}
First of all, establish a constant contact with your self, be with yourself all the time. Into self-awareness all blessings flow. Begin as a centre of observation, deliberate cognisance, and grow into a centre of love in action. 'I am' is a tiny seed which will grow into a mighty tree -- quite naturally, without a trace of effort. Q: I see so much evil in myself. 1. 'met my guru' - {948..952}
12: The Person is not Reality. Questioner: Kindly tell us how you realised. Maharaj: I met my Guru when I was 34 and realised by 37. Q: What happened? What was the change? 2. 'met my guru' - {8060..8064}
Q: Still you must know the state of the man who died. At least from your own past lives. M: Until I met my Guru I knew so many things. Now I know nothing, for all knowledge is in dream only and not valid. I know myself and I find no life nor death in me, only pure being -- not being this or that, but just being. 3. 'met my guru' - {8343..8347}
The Guru is always ready; you are not ready. You have to be ready to learn; or you may meet your Guru and waste your chance by sheer inattentiveness and obstinacy. Take my example; there was nothing in me of much promise, but when I met my Guru, I listened, trusted and obeyed. Q: Must I not examine the teacher before I put myself entirely into his hands? M: By all means examine! 4. 'met my guru' - {9121..9125}
Q: How does one come to know the knower? M: I can only tell you what I know from my own experience. When I met my Guru, he told me: 'You are not what you take yourself to be. Find out what you are. Watch the sense 'I am', find your real self'. 5. 'met my guru' - {13361..13365}
Freedom from the ego-self is the fruit of self-enquiry. Q: There was a time when I was most displeased with myself. Now I have met my Guru and I am at peace, after having surrendered myself to him completely. M: If you watch your daily life you will see that you have surrendered nothing. You have merely added the word 'surrender' to your vocabulary and made your Guru into a peg to hang your problems on. 1. 'moment to moment' - {1841..1845}
Q: I am what I know myself to be. M: You cannot possibly say that you are what you think yourself to be! Your ideas about yourself change from day to day and from moment to moment. Your self-image is the most changeful thing you have. It is utterly vulnerable, at the mercy of a passer by. 2. 'moment to moment' - {7460..7464}
M: What needs doing, do it. Don't resist. Your balance must be dynamic, based on doing just the right thing, from moment to moment. Don't be a child unwilling to grow up. Stereotyped gestures and postures will not help you. 3. 'moment to moment' - {7883..7887}
But the innumerable particular forms experience can take I do not know. Nor do I need to know. From moment to moment, the little I need to know to live my life, I somehow happen to know. Q: Your particular existence and my particular existence, do they both exist in the mind of Brahma? M: The universal is not aware of the particular. 4. 'moment to moment' - {9070..9074}
It is because the 'I am' is false that it wants to continue. Reality need not continue -- knowing itself indestructible, it is indifferent to the destruction of forms and expressions. To strengthen, and stabilise the 'I am' we do all sorts of things -- all in vain, for the 'I am' is being rebuilt from moment to moment. It is unceasing work and the only radical solution is to dissolve the separative sense of 'I am such-and-such person' once and for good. Being remains, but not self-being. 5. 'moment to moment' - {9744..9748}
It is more of the nature of understanding. Once arrived at, it cannot be lost. On the other hand, consciousness is changeful, flowing, undergoing transformation from moment to moment. Do not hold on to consciousness and its contents. Consciousness held, ceases. 6. 'moment to moment' - {15072..15076}
Q: When did the dream begin? M: It appears to be beginningless, but in fact it is only now. From moment to moment you are renewing it. Once you have seen that you are dreaming, you shall wake up. But you do not see, because you want the dream to continue. 7. 'moment to moment' - {15342..15346}
Q: Not at all. The memory of the last state -- compared to the actuality of the present state gives the experience of change. M: Between the remembered and the actual there is a basic difference which can be observed from moment to moment. At no point of time is the actual the remembered. Between the two there is a difference in kind, not merely in intensity. 1. 'must go beyond' - {2606..2610}
The world is the abode of desires and fears. You cannot find peace in it. For peace you must go beyond the world. The rootcause of the world is self-love. Because of it we seek pleasure and avoid pain. 2. 'must go beyond' - {3982..3986}
Biologically we need very little, our problems are of a different order. Problems created by desires and fears and wrong ideas can be solved only on the level of the mind. You must conquer your own mind and for this you must go beyond it. Q: What does it mean to go beyond the mind. M: You have gone beyond the body, haven't you? 3. 'must go beyond' - {9466..9470}
Do I need experience? M: You already have all the experience you need, otherwise you would not have come here. You need not gather any more, rather you must go beyond experience. Whatever effort you make, whatever method (sadhana) you follow, will merely generate more experience, but will not take you beyond. Nor will reading books help you. 4. 'must go beyond' - {10272..10276}
Express it in daily life and its light will grow ever brighter. The legitimate function of the mind is to tell you what is not. But if you want positive knowledge, you must go beyond the mind. Q: In all the universe is there one single thing of value? M: Yes, the power of love. 5. 'must go beyond' - {10414..10418}
In self-awareness you learn about yourself. Of course, you can only learn what you are not. To know what you are, you must go beyond the mind. Q: Is not awareness beyond the mind? M: Awareness is the point at which the mind reaches out beyond itself into reality. 6. 'must go beyond' - {11572..11576}
M: And as long as one is conscious, there will be pain and pleasure. You cannot fight pain and pleasure on the level of consciousness. To go beyond them you must go beyond consciousness, which is possible only when you look at consciousness as something that happens to you and not in you, as something external, alien, superimposed. Then, suddenly you are free of consciousness, really alone, with nothing to intrude. And that is your true state. 7. 'must go beyond' - {11602..11606}
When the cause of suffering is seen and removed, suffering ceases. Q: I may remove my causes of sorrow, but others will be left to suffer. M: To understand suffering, you must go beyond pain and pleasure. Your own desires and fears prevent you from understanding and thereby helping others. In reality there are no others, and by helping yourself you help everybody else. 8. 'must go beyond' - {12462..12466}
M: At the end of your meditation all is known directly, no proofs whatsoever are required. Just as every drop of the ocean carries the taste of the ocean, so does every moment carry the taste of eternity. Definitions and descriptions have their place as useful incentives for further search, but you must go beyond them into what is undefinable and indescribable, except in negative terms. After all, even universality and eternity are mere concepts, the opposites of being place and time- bound. Reality is not a concept, nor the manifestation of a concept. 9. 'must go beyond' - {14547..14551}
Which does not mean it is perceivable, as pleasure. What is perceivable is pain and pleasure; the state of freedom from sorrow can be described only negatively. To know it directly you must go beyond the mind addicted to causality and the tyranny of time. Q: If happiness is not conscious and consciousness -- not happy, what is the link between the two? M: Consciousness being a product of conditions and circumstances, depends on them and changes along with them. 10. 'must go beyond' - {15511..15515}
This process of deliberate, self-imposed change is called Yoga. M: All change affects the mind only. To be what you are, you must go beyond the mind, into your own being. It is immaterial what is the mind that you leave behind, provided you leave it behind for good. This again is not possible without self-realisation. 1. 'myself to be' - {1839..1843}
But it may not be what you take it to be. What you think to be a person may be something quite different. Q: I am what I know myself to be. M: You cannot possibly say that you are what you think yourself to be! Your ideas about yourself change from day to day and from moment to moment. 2. 'myself to be' - {3328..3332}
Or, are you the world? Q: Both. Sometimes I feel myself to be neither mind nor body, but one single all-seeing eye. When I go deeper into it, I find myself to be all I see and the world and myself become one. M: Very well. 3. 'myself to be' - {3329..3333}
Q: Both. Sometimes I feel myself to be neither mind nor body, but one single all-seeing eye. When I go deeper into it, I find myself to be all I see and the world and myself become one. M: Very well. What about desires? 4. 'myself to be' - {4535..4539}
It is because they are in pain that they seek relief in pleasure. All the happiness they can imagine is in the assurance of repeated pleasure. Q: If what I am, as I am, the person I take myself to be, cannot be happy, then what am I to do? M: You can only cease to be -- as you seem to be now. There is nothing cruel in what I say. 5. 'myself to be' - {5059..5063}
You are telling me such wonderful things about myself; according to you I am eternal, omnipresent, omniscient, supremely happy, creator, preserver and destroyer of all there is, the source of all life, the heart of being, the lord and the beloved of every creature. You equate me with the Ultimate Reality, the source and the goal of all existence. I just blink, for I know myself to be a tiny little bundle of desires and fears, a bubble of suffering, a transient flash of consciousness in an ocean of darkness. M: Before pain was, you were. After pain had gone, you remained. 6. 'myself to be' - {6336..6340}
M: As long as we imagine ourselves to be separate personalities, one quite apart from another, we cannot grasp reality which is essentially impersonal. First we must know ourselves as witnesses only, dimensionless and timeless centres of observation, and then realise that immense ocean of pure awareness, which is both mind and matter and beyond both. Q: Whatever I may be in reality, yet I feel myself to be a small and separate person, one amongst many. M: Your being a person is due to the illusion of space and time; you imagine yourself to be at a certain point occupying a certain volume; your personality is due to your self-identification with the body. Your thoughts and feelings exist in succession, they have their span in time and make you imagine yourself, because of memory, as having duration. 7. 'myself to be' - {6802..6806}
What matters is the persistence with which you keep on returning to yourself. Q: I do get into peculiar states of deep absorption into myself, but unpredictably and momentarily. I do not feel myself to be in control of such states. M: The body is a material thing and needs time to change. The mind is but a set of mental habits, of ways of thinking and feeling, and to change they must be brought to the surface and examined. 8. 'myself to be' - {7001..7005}
Man becomes what he believes himself to be. Abandon all ideas about yourself and you will find yourself to be the pure witness, beyond all that can happen to the body or the mind. Q: If I become anything I think myself to be, and I start thinking that I am the Supreme Reality, will not my Supreme Reality remain a mere idea? M: First reach that state and then ask the question. 49: Mind Causes Insecurity. 9. 'myself to be' - {7013..7017}
I am in tune with facts, not with opinions. Man takes his name and shape to be himself, while I take nothing to be myself. Were I to think myself to be a body known by its name, I would not have been able to answer your questions. Were I to take you to be a mere body, there would be no benefit to you from my answers. No true teacher indulges in opinions. 10. 'myself to be' - {7225..7229}
Q: What you say I understand, but emotionally I cannot accept it. This merely idealistic view of life repels me deeply. I just cannot think myself to be permanently in a state of dream. M: How can anybody be permanently in a state caused by an impermanent body? The misunderstanding is based on your idea that you are the body. 11. 'myself to be' - {9338..9342}
When all illusions are understood and abandoned, you reach the error-free and perfect state in which all distinctions between the personal and the universal are no more. Q: I am a person and therefore limited in space and time. I occupy little space and last but a few moments; I cannot even conceive myself to be eternal and all-pervading. M: Nevertheless you are. As you dive deep into yourself in search of your true nature, you will discover that only your body is small and only your memory is short; while the vast ocean of life is yours. 12. 'myself to be' - {11238..11242}
Neither consciousness, nor the 'I am' at the centre of it are you. Your true being is entirely un-self-conscious, completely free from all self-identification with whatever it may be, gross, subtle or transcendental. Q: I can imagine myself to be beyond. But what proof have l? To be, I must be somebody. 13. 'myself to be' - {13964..13968}
When you think of yourself as a women, do you mean that you are a women, or that your body is described as female? Q: It depends on my mood. Sometimes I feel myself to be a mere centre of awareness. M: Or, an ocean of awareness. But are there moments when you are neither man nor women, not the accidental, occasioned by circumstances and conditions? 14. 'myself to be' - {14449..14453}
Space and time are the body and the mind of the universal existence. My feeling is that all that happens in space and time happens to me, that every experience is my experience every form is my form. What I take myself to be, becomes my body and all that happens to that body becomes my mind. But at the root of the universe there is pure awareness, beyond space and time, here and now. Know it to be your real being and act accordingly. 15. 'myself to be' - {14452..14456}
But at the root of the universe there is pure awareness, beyond space and time, here and now. Know it to be your real being and act accordingly. Q: What difference will it make in action what I take myself to be. Actions just happen according to circumstances. M: Circumstances and conditions rule the ignorant. 16. 'myself to be' - {14594..14598}
What can I do against it? What I am and what I do is pre-determined. Even my so-called free choice is predetermined; only I am not aware of it and imagine myself to be free. M: Again, it all depends how you look at it. Ignorance is like a fever -- it makes you see things which are not there. 1. 'nature of consciousness' - {4319..4323}
Is it not right to offer him incentives? M: He will create for himself incentives anyhow. He does not know that to grow is in the nature of consciousness. He will progress from motive to motive and will chase Gurus for the fulfilment of his desires. When by the laws of his being he finds the way of return (nivritti) he abandons all motives, for his interest in the world is over. 2. 'nature of consciousness' - {9854..9858}
The Bhagavad Gita says: "the sword does not cut it". It is literally so. It is in the nature of consciousness to survive its vehicles. It is like fire. It burns up the fuel, but not itself. 3. 'nature of consciousness' - {10359..10363}
It is simpler and easier to disregard them than to act on them. Q: If all things come to an end, why did they appear at all? M: Creation is in the very nature of consciousness. Consciousness causes appearances. Reality is beyond consciousness. 4. 'nature of consciousness' - {10815..10819}
The desire to question is planted by the Guru. In other words, the difference between the person and the witness is as between not knowing and knowing oneself. The world seen in consciousness is to be of the nature of consciousness, when there is harmony (sattva); but when activity and passivity (rajas and tamas) appear, they obscure and distort and you see the false as real. Q: What can the person do to prepare itself for the coming of the Guru. M: The very desire to be ready means that the Guru had come and the flame is lighted. 1. 'nature of consciousness' - {4319..4323}
Is it not right to offer him incentives? M: He will create for himself incentives anyhow. He does not know that to grow is in the nature of consciousness. He will progress from motive to motive and will chase Gurus for the fulfilment of his desires. When by the laws of his being he finds the way of return (nivritti) he abandons all motives, for his interest in the world is over. 2. 'nature of consciousness' - {9854..9858}
The Bhagavad Gita says: "the sword does not cut it". It is literally so. It is in the nature of consciousness to survive its vehicles. It is like fire. It burns up the fuel, but not itself. 3. 'nature of consciousness' - {10359..10363}
It is simpler and easier to disregard them than to act on them. Q: If all things come to an end, why did they appear at all? M: Creation is in the very nature of consciousness. Consciousness causes appearances. Reality is beyond consciousness. 4. 'nature of consciousness' - {10815..10819}
The desire to question is planted by the Guru. In other words, the difference between the person and the witness is as between not knowing and knowing oneself. The world seen in consciousness is to be of the nature of consciousness, when there is harmony (sattva); but when activity and passivity (rajas and tamas) appear, they obscure and distort and you see the false as real. Q: What can the person do to prepare itself for the coming of the Guru. M: The very desire to be ready means that the Guru had come and the flame is lighted. 1. 'no such thing' - {224..228}
M: It is enough to know what you are not. You need not know what you are. For as long as knowledge means description in terms of what is already known, perceptual, or conceptual, there can be no such thing as self-knowledge, for what you are cannot be described, except as except as total negation. All you can say is: 'I am not this, I am not that'. You cannot meaningfully say 'this is what I am'. 2. 'no such thing' - {285..289}
And miracles happen round you. M: I know nothing about miracles, and I wonder whether nature admits exceptions to her laws, unless we agree that everything is a miracle. As to my mind, there is no such thing. There is consciousness in which everything happens. It is quite obvious and within the experience of everybody. 3. 'no such thing' - {976..980}
Even the darkness of sleep is refreshing and rejuvenating. Without death we would have been bogged up for ever in eternal senility. Q: Is there no such thing as immortality? M: When life and death are seen as essential to each other, as two aspects of one being, that is immortality. To see the end in the beginning and beginning in the end is the intimation of eternity. 4. 'no such thing' - {2269..2273}
Q: Surely, the mere possession of mind and body does not compel to sin. There must be a third factor at the root of it. I come back again and again to this question of sin and virtue, because now- a-days young people keep on saying that there is no such thing as sin, that one need not be squermish and should follow the moment's desire readily. They will accept neither tradition nor authority and can be influenced only by solid and honest thought. If they refrain from certain actions, it is through fear of police rather than by conviction. 5. 'no such thing' - {2508..2512}
The frog may spend its life in perfect bliss, undistracted, undisturbed. Outside the rock the world goes on. If the frog in the hole were told about the outside world, he would say: 'There is no such thing. My world is of peace and bliss. Your world is a word structure only, it has no existence'. 6. 'no such thing' - {2880..2884}
Forgetting presupposes previous knowledge and also the tendency or ability to forget. I admit I cannot enquire into the reason for not-knowing, but forgetting must have some ground. M: There is no such thing as not-knowing. There is only forgetting. What is wrong with forgetting? 7. 'no such thing' - {3211..3215}
M: Witnessing is an experience and rest is freedom from experience. Q: Can't they co-exist, as the tumult of the waves and the quiet of the deep co-exist in the ocean. M: Beyond the mind there is no such thing as experience. Experience is a dual state. You cannot talk of reality as an experience. 8. 'no such thing' - {3833..3837}
You need both clarity and earnestness for self-knowledge. You need maturity of heart and mind, which comes through earnest application in daily life of whatever little you have understood. There is no such thing as compromise in Yoga. If you want to sin, sin wholeheartedly and openly. Sins too have their lessons to teach the earnest sinner, as virtues -- the earnest saint. 9. 'no such thing' - {4107..4111}
The very ideas of beginning and time are within consciousness. To talk meaningfully of the beginning of anything, you must step out of it. And the moment you step out, you realise that there is no such thing and never was. There is only reality, in which no 'thing' has any being on its own. Like waves are inseparable from the ocean, so is all existence rooted in being. 10. 'no such thing' - {4383..4387}
Q: No, not yet. M: Naturally. There will be no end to it, because there is no such thing as peace of mind. Mind means disturbance; restlessness itself is mind. Yoga is not an attribute of the mind, nor is it a state of mind. 11. 'no such thing' - {5936..5940}
Or, is it a feeling of sorts? M: Neither action, nor feeling, nor thought express reality. There is no such thing as an expression of reality. You are introducing a duality where there is none. Only reality is, there is nothing else. 12. 'no such thing' - {6301..6305}
You cannot be rid of problems without abandoning illusions. Q: A person is naturally limited. M: There is no such thing as a person. There are only restrictions and limitations. The sum total of these defines the person. 13. 'no such thing' - {6354..6358}
Q: What is the cause of personification, of self-limitation in time and space? M: That which does not exist cannot have a cause. There is no such thing as a separate person. Even taking the empirical point of view, it is obvious that everything is the cause of everything, that everything is as it is, because the entire universe is as it is. Q: Yet personality must have a cause. 14. 'no such thing' - {7167..7171}
When there is no self to witness, there is no witnessing either. It is all very simple; it is the presence of the person that complicates. See that there is no such thing as a permanently separate person and all becomes clear. Awareness -- mind -- matter -- they are one reality in its two aspects as immovable and movable, and the three attributes of inertia, energy and harmony. Q: What comes first: consciousness or awareness? 15. 'no such thing' - {7782..7786}
Abandon the false and you are free of pain; truth makes happy -- truth liberates. Q: The truth is that I am a mind imprisoned in a body and this is a very unhappy truth. M: You are neither the body nor in the body -- there is no such thing as body. You have grievously misunderstood yourself; to understand rightly -- investigate. Q: But I was born as a body, in a body and shall die with the body, as a body. 16. 'no such thing' - {7818..7822}
Now, divest yourself of the idea that you are the body with the help of the contrary idea that you are not the body. It is also an idea, no doubt; treat it like something to be abandoned when its work is done. The idea that I am not the body gives reality to the body, when in fact, there is no such thing as body, it is but a state of mind. You can have as many bodies and as diverse as you like; just remember steadily what you want and reject the incompatibles. Q: I am like a box within box, within box, the outer box acting as the body and the one next to it -- as the indwelling soul. 17. 'no such thing' - {8078..8082}
In fact there is nothing to remember. Reincarnation implies a reincarnating self. There is no such thing. The bundle of memories and hopes, called the 'I', imagines itself existing everlastingly and creates time to accommodate its false eternity: To be, I need no past or future. All experience is born of imagination; I do not imagine, so no birth or death happens to me. 18. 'no such thing' - {8114..8118}
With the windows shut, the sun remains, but does it see the darkness in the room? Is there anything like darkness to the sun? There is no such thing as unconsciousness, for unconsciousness is not experienceable. We infer unconsciousness when there is a lapse in memory or communication. If I stop reacting, you will say that I am unconscious. 19. 'no such thing' - {8523..8527}
A new golden age may come and last for a time and succumb to its own perfection. For, ebb begins when the tide is at its highest. Q: Is there no such thing as permanent perfection? M: Yes, there is, but it includes all imperfection. It is the perfection of our self-nature which makes everything possible, perceivable, interesting. 20. 'no such thing' - {10292..10296}
The entire universe is his own, including his disciples with their petty plans. Nothing in particular affects him, or, which comes to the same, the entire universe affects him in equal measure. Q: Is there no such thing as the Guru's grace? M: His grace is constant and universal. It is not given to one and denied to another. 21. 'no such thing' - {10317..10321}
Q: But the person does not want to be eliminated. M: The person is merely the result of a misunderstanding. In reality, there is no such thing. Feelings, thoughts and actions race before the watcher in endless succession, leaving traces in the brain and creating an illusion of continuity. A reflection of the watcher in the mind creates the sense of 'I' and the person acquires an apparently independent existence. 22. 'no such thing' - {10438..10442}
All real progress is irreversible. Ups and downs merely show that the teaching has not been taken to heart and translated into action fully. Q: The other day you told us that there is no such thing as karma. Yet we see that every thing has a cause and the sum total of all the causes may be called karma. M: As long as you believe yourself to be a body, you will ascribe causes to everything. 23. 'no such thing' - {10525..10529}
Leave your mind alone, that is all. Don't go along with it. After all, there is no such thing as mind apart from thoughts which come and go obeying their own laws, not yours. They dominate you only because you are interested in them. It is exactly as Christ said 'Resist not evil'. 24. 'no such thing' - {10758..10762}
Q: Where do I come in? M: You make it possible by giving it attention. Q: Is there no such thing as free will? Am I not free to desire? M: Oh no, you are compelled to desire. 25. 'no such thing' - {10819..10823}
M: The very desire to be ready means that the Guru had come and the flame is lighted. It may be a stray word, or a page in a book; the Guru's grace works mysteriously. Q: Is there no such thing as self-preparation? We hear so much about yoga sadhana? M: It is not the person that is doing sadhana. 26. 'no such thing' - {8078..8082}
In fact there is nothing to remember. Reincarnation implies a reincarnating self. There is no such thing. The bundle of memories and hopes, called the 'I', imagines itself existing everlastingly and creates time to accommodate its false eternity: To be, I need no past or future. All experience is born of imagination; I do not imagine, so no birth or death happens to me. 27. 'no such thing' - {12760..12764}
Do understand that to be, reality need not be known. Ignorance and knowledge are in the mind, not in the real. Q: If there is no such thing as the knowledge of the real, then how do I reach it? M: You need not reach out for what is already with you. Your very reaching out makes you miss it. 28. 'no such thing' - {13172..13176}
It is the mind that creates the unreal and it is the mind that sees the false as false. Q: I understood that the experience of the real follows seeing the false as false. M: There is no such thing as the experience of the real. The real is beyond experience. All experience is in the mind. 29. 'no such thing' - {13210..13214}
M: Don't feel lost. I only say that to find the immutable and blissful you must give up your hold on the mutable and painful. You are concerned with your own happiness and I am telling you that there is no such thing. Happiness is never your own, it is where the 'I' is not. I do not say it is beyond your reach; you have only to reach out beyond yourself, and you will find it. 30. 'no such thing' - {13610..13614}
M: In your world everything must have a beginning and an end. If it does not, you call it eternal. In my view there is no such thing as beginning or end -- these are all related to time. Timeless being is entirely in the now. Q: The antahkarana, or the 'subtle body', is it real or unreal? 31. 'no such thing' - {14323..14327}
It is the disturbance that makes you aware of water. Consciousness is always of movement, of change. There can be no such thing as changeless consciousness. Changelessness wipes out consciousness immediately. A man deprived of outer or inner sensations blanks out, or goes beyond consciousness and unconsciousness into the birthless and deathless state. 32. 'no such thing' - {15370..15374}
Q: How am I to be rid of the mind? And is life without mind at all possible on the human level? M: There is no such thing as mind. There are ideas and some of them are wrong. Abandon the wrong ideas, for they are false and obstruct your vision of yourself. 33. 'no such thing' - {15561..15565}
Q: It seems that we must suffer, so that we learn to overcome pain. M: Pain has to be endured. There is no such thing as overcoming the pain and no training is needed. Training for the future, developing attitudes is a sign of fear. Q: Once I know how to face pain, I am free of it, not afraid of it, and therefore happy. 1. 'ocean of consciousness' - {4927..4931}
Q: The faith you have in yourself, is not that too a shape of a desire? M: When I say: 'I am', I do not mean a separate entity with a body as its nucleus. I mean the totality of being, the ocean of consciousness, the entire universe of all that is and knows. I have nothing to desire for I am complete forever. Q: Can you touch the inner life of other people? 2. 'ocean of consciousness' - {6838..6842}
M: Don't say: 'everybody is conscious'. Say: 'there is consciousness', in which everything appears and disappears. Our minds are just waves on the ocean of consciousness. As waves they come and go. As ocean they are infinite and eternal. 3. 'ocean of consciousness' - {6876..6880}
M: Not who, but what. I'm not a person in your sense of the word, though I may appear a person to you. I am that infinite ocean of consciousness in which all happens. I am also beyond all existence and cognition, pure bliss of being. There is nothing I feel separate from, hence I am all. 4. 'ocean of consciousness' - {9371..9375}
You must be extreme to reach the Supreme. Q: How can I aspire to such heights, small and limited as I am? M: realise yourself as the ocean of consciousness in which all happens. This is not difficult. A little of attentiveness, of close observation of oneself, and you will see that no event is outside your consciousness. 5. 'ocean of consciousness' - {9835..9839}
I have no shape of my own. You are so accustomed to think of yourselves as bodies having consciousness that you just cannot imagine consciousness as having bodies. Once you realise that bodily existence is but a state of mind, a movement in consciousness, that the ocean of consciousness is infinite and eternal, and that, when in touch with consciousness, you are the witness only, you will be able to withdraw beyond consciousness altogether. Q: We are told there are many levels of existences. Do you exit and function on all the levels? 6. 'ocean of consciousness' - {11866..11870}
By identifying yourself with it you became mortal. Just like in a cinema all is light, so does consciousness become the vast world. Look closely, and you will see that all names and forms are but transitory waves on the ocean of consciousness, that only consciousness can be said to be, not its transformations. In the immensity of consciousness a light appears, a tiny point that moves rapidly and traces shapes, thoughts and feelings, concepts and ideas, like the pen writing on paper. And the ink that leaves a trace is memory. 1. 'on waking up' - {182..186}
EditorBombay, July 1981. 1: The Sense of 'I am'. Questioner: It is a matter of daily experience that on waking up the world suddenly appears. Where does it come from? Maharaj: Before anything can come into being there must be somebody to whom it comes. 2. 'on waking up' - {195..199}
You cannot even say that your mind did not exist. Did you not wake up on being called? And on waking up, was it not the sense 'I am' that came first? Some seed consciousness must be existing even during sleep, or swoon. On waking up the experience runs: 'I am -- the body -- in the world. 3. 'on waking up' - {197..201}
And on waking up, was it not the sense 'I am' that came first? Some seed consciousness must be existing even during sleep, or swoon. On waking up the experience runs: 'I am -- the body -- in the world. ' It may appear to arise in succession but in fact it is all simultaneous, a single idea of having a body in a world. Can there be the sense of 'I am' without being somebody or other? 4. 'on waking up' - {583..587}
Q: In sleep I am not, and the world continues. M: How do you know? Q: On waking up I come to know. My memory tells me. M: Memory is in the mind. 5. 'on waking up' - {7105..7109}
What to one is a chaotic stream of sounds is a beautiful poem to another. King Janaka once dreamt that he was a beggar. On waking up he asked his Guru -- Vasishta: Am I a king dreaming of being a beggar, or a beggar dreaming of being a king? The Guru answered: You are neither, you are both. You are, and yet you are not what you think yourself to be. 6. 'on waking up' - {7744..7748}
Beyond the mind all distinctions cease. Q: Is the universe a product of the senses? M: Just as you recreate your world on waking up, so is the universe unrolled. The mind with its five organs of perception, five organs of action, and five vehicles of consciousness appears as memory, thought, reason and selfhood. Q: The sciences have made much progress. 7. 'on waking up' - {7945..7949}
Within the immensity of space floats a tiny atom of consciousness and in it the entire universe is contained. Q: There are affections in the dream which seem real and everlasting. Do they disappear on waking up? M: In dream you love some and not others. On waking up you find you are love itself, embracing all. 8. 'on waking up' - {7947..7951}
Do they disappear on waking up? M: In dream you love some and not others. On waking up you find you are love itself, embracing all. Personal love, however intense and genuine, invariably binds; love in freedom is love of all. Q: People come and go. 1. 'once you realise' - {1040..1044}
Need the person have any designs of its own? The life of which it is an expression will guide it. Once you realise that the person is merely a shadow of the reality, but not reality itself, you cease to fret and worry. You agree to be guided from within and life becomes a journey into the unknown. 13: The Supreme, the Mind and the Body. 2. 'once you realise' - {1985..1989}
Q: Yet they all say 'I am'. M: It is only because you identify yourself with them. Once you realise that whatever appears before you cannot be yourself, and cannot say 'I am', you are free of all your 'persons' and their demands. The sense 'I am' is your own. You cannot part with it, but you can impart it to anything, as in saying: I am young. 3. 'once you realise' - {6224..6228}
By no effort of logic or imagination can you change the 'I am' into 'I am not'. In the very denial of your being you assert it. Once you realise that the world is your own projection, you are free of it. You need not free yourself of a world that does not exist, except in your own imagination! However is the picture, beautiful or ugly, you are painting it and you are not bound by it. 4. 'once you realise' - {6412..6416}
Q: But can one step out of the world? M: Who was born first, you or the world? As long as you give first place to the world, you are bound by it; once you realise, beyond all trace of doubt that the world is in you and not you in the world, you are out of it. Of course your body remains in the world and of the world, but you are not deluded by it. All scriptures say that before the world was, the Creator was. 5. 'once you realise' - {8012..8016}
Of course, your body as such is complex and vulnerable and needs protection. But not you. Once you realise your own unassailable being, you will be at peace. Q: How can I find peace when the world suffers? M: The world suffers for very valid reasons. 6. 'once you realise' - {9025..9029}
M: Contemplate life as infinite, undivided, ever present, ever active, until you realise yourself as one with it. It is not even very difficult, for you will be returning only to your own natural condition. Once you realise that all comes from within, that the world in which you live has not been projected onto you but by you, your fear comes to an end. Without this realisation you identify yourself with the externals, like the body, mind, society, nation, humanity, even God or the Absolute. But these are all escapes from fear. 7. 'once you realise' - {9835..9839}
I have no shape of my own. You are so accustomed to think of yourselves as bodies having consciousness that you just cannot imagine consciousness as having bodies. Once you realise that bodily existence is but a state of mind, a movement in consciousness, that the ocean of consciousness is infinite and eternal, and that, when in touch with consciousness, you are the witness only, you will be able to withdraw beyond consciousness altogether. Q: We are told there are many levels of existences. Do you exit and function on all the levels? 8. 'once you realise' - {12862..12866}
It is natural to move on from one to another. Each tells you the direction and the distance, while the sadguru, the eternal Guru, is the road itself. Once you realise that the road is the goal and that you are always on the road, not to reach a goal, but to enjoy its beauty and its wisdom, life ceases to be a task and becomes natural and simple, in itself an ecstasy. Q: So, there is no need to worship, to pray, to practice Yoga? M: A little of daily sweeping, washing and bathing can do no harm. 9. 'once you realise' - {13087..13091}
'My body' is invariably absent when the mind is in abeyance. It is also absent when the mind is deeply engaged in thoughts and feelings. Once you realise that the body depends on the mind, and the mind on consciousness, and consciousness on awareness and not the other way round, your question about waiting for self- realisation till you die is answered. It is not that you must be free from 'I-am-the-body' idea first, and then realise the self. It is definitely the other way round -- you cling to the false, because you do not know the true. 10. 'once you realise' - {13524..13528}
M: This is the end of Yoga -- to realise independence. All that happens, happens in and to the mind, not to the source of the 'I am'. Once you realise that all happens by itself, (call it destiny, or the will of God or mere accident), you remain as witness only, understanding and enjoying, but not perturbed. Q: If I cease trusting words altogether, what will be my condition? M: There is a season for trusting and for distrusting. 11. 'once you realise' - {14483..14487}
Give up this habit, remember that you are not what you perceive, use your power of alert aloofness. See yourself in all that lives and your behaviour will express your vision. Once you realise that there is nothing in this world, which you can call your own, you look at it from the outside as you look at a play on the stage, or a picture on the screen, admiring and enjoying, but really unmoved. As long as you imagine yourself to be something tangible and solid, a thing among things, actually existing in time and space, short-lived and vulnerable, naturally you will be anxious to survive and increase. But when you know yourself as beyond space and time -- in contact with them only at the point of here and now, otherwise all-pervading and all-containing, unapproachable, unassailable, invulnerable -- you will be afraid no longer. 1. 'peace of mind' - {4359..4363}
M: Good enough. Is it all you want? Q: I seek peace of mind. I got disgusted with all the cruel things done by the so-called Christians in the name of Christ. For some time I was without religion. 2. 'peace of mind' - {4377..4381}
M: All right, you got all the knowledge you wanted. But in what way are you benefited by it? Q: It gave me peace of mind. M: Did it? Is your mind at peace? 3. 'peace of mind' - {4383..4387}
Q: No, not yet. M: Naturally. There will be no end to it, because there is no such thing as peace of mind. Mind means disturbance; restlessness itself is mind. Yoga is not an attribute of the mind, nor is it a state of mind. 4. 'peace of mind' - {4395..4399}
I am not at peace, I take the help of Yoga. M: Don't you see the contradiction? For many years you sought your peace of mind. You could not find it, for a thing essentially restless cannot be at peace. Q: There is some improvement. 5. 'peace of mind' - {4402..4406}
It is hardly worth the name. The real peace cannot be disturbed. Can you claim a peace of mind that is unassailable? Q: l am striving. M: Striving too is a form of restlessness. 6. 'peace of mind' - {14635..14639}
Q: It is not glory that I seek. I seek Reality. M: For this you need a well-ordered and quiet life, peace of mind and immense earnestness. At every moment whatever comes to you unasked, comes from God and will surely help you, if you make the fullest use of it. It is only what you strive for, out of your own imagination and desire, that gives you trouble. 1. 'physical or mental' - {390..394}
Questioner: On several occasions the question was raised as to whether the universe is subject to the law of causation, or does it exist and function outside the law. You seem to hold the view that it is uncaused, that everything, however small, is uncaused, arising and disappearing for no known reason whatsoever. Maharaj: Causation means succession in time of events in space, the space being physical or mental. Time, space, causation are mental categories, arising and subsiding with the mind. Q: As long as the mind operates, causation is a valid law. 2. 'physical or mental' - {666..670}
Q: The desire for pleasure, the fear of pain, both are states of distress. Is there a state of unalloyed pleasure? M: Every pleasure, physical or mental, needs an instrument. Both the physical and mental instruments are material, they get tired and worn out. The pleasure they yield is necessarily limited in intensity and duration. 3. 'physical or mental' - {2596..2600}
Pain is the background of pleasure, all seeking of pleasure is born in pain and ends in pain. Q: All you say is clear to me. But when some physical or mental trouble comes, my mind goes dull and grey, or seeks frantically for relief. M: What does it matter? It is the mind that is dull or restless, not you. 4. 'physical or mental' - {2773..2777}
How is it that we do not notice it? M: Yes, you are always the Supreme. But your attention is fixed on things, physical or mental. When your attention is off a thing and not yet fixed on another, in the interval you are pure being. When through the practice of discrimination and detachment (viveka-vairagya), you lose sight of sensory and mental states, pure being emerges as the natural state. 5. 'physical or mental' - {3742..3746}
M: Go to the source of both pain and pleasure, of desire and fear. Observe, investigate, try to understand. Q: Desire and fear both are feelings caused by physical or mental factors. They are there, easily observable. But why are they there? 6. 'physical or mental' - {4476..4480}
' Let each desire bring you back to yourself. Q: The root of all desires and fears is the same -- the longing for happiness. M: The happiness you can think of and long for, is mere physical or mental satisfaction. Such sensory or mental pleasure is not the real, the absolute happiness. Q: Even sensory and mental pleasures and the general sense of well-being which arises with physical and mental health, must have their roots in reality. 7. 'physical or mental' - {9213..9217}
Until you realise the unsatisfactoriness of everything, its transiency and limitation, and collect your energies in one great longing, even the first step is not made. On the other hand, the integrity of the desire for the Supreme is by itself a call from the Supreme. Nothing, physical or mental, can give you freedom. You are free once you understand that your bondage is of your own making and you cease forging the chains that bind you. Q: How does one find the faith in a Guru? 8. 'physical or mental' - {15728..15732}
M: You are a creature of memories; at least you imagine yourself to be so. I am entirely unimagined. I am what I am, not identifiable with any physical or mental state. Q: An accident would destroy your equanimity. M: The strange fact is that it does not. 1. 'point of view' - {515..519}
M: The sattva is pure and strong always. It is like the sun. It may seem obscured by clouds and dust, but only from the point of view of the perceiver. Deal with the causes of obscuration, not with the sun. Q: What is the use of sattva? 2. 'point of view' - {532..536}
One law supreme rules throughout: evolution of forms for the growth and enrichment of consciousness and manifestation of its infinite potentialities. Maharaj: This may or may not be so. Even if it is, it is only so from the mind's point of view, but In fact the entire universe (mahadakash) exists only in consciousness (chidakash), while I have my stand in the Absolute (paramakash). In pure being consciousness arises; in consciousness the world appears and disappears. All there is is me, all there is is mine. 3. 'point of view' - {1070..1074}
Q: An opening is just void, absence. M: Quite so. From the mind's point of view, it is but an opening for the light of awareness to enter the mental space. By itself the light can only be compared to a solid, dense, rocklike, homogeneous and changeless mass of pure awareness, free from the mental patterns of name and shape. Q: Is there any connection between the mental space and the supreme abode? 4. 'point of view' - {1232..1236}
Surely everything has a cause, or several causes. How am I to understand the causelessness of things? Maharaj: From the highest point of view the world has no cause. Q: But what is your own experience? M: Everything is uncaused. 5. 'point of view' - {1246..1250}
You put the question and impose an answer. Q: My question is very simple: I see all kinds of things and I understand that each must have a cause, or a number of causes. You say they are uncaused -- from your point of view. But, to you nothing has being and, therefore, the question of causation does not arise. Yet you seem to admit the existence of things, but deny them causation. 6. 'point of view' - {1276..1280}
What do causes matter, when things themselves are transient? Let come what comes and let go what goes -- why catch hold of things and enquire about their causes? Q: From the relative point of view, everything must have a cause. M: Of what use is the relative view to you? You are able to look from the absolute point of view -- why go back to the relative? 7. 'point of view' - {1278..1282}
Q: From the relative point of view, everything must have a cause. M: Of what use is the relative view to you? You are able to look from the absolute point of view -- why go back to the relative? Are you afraid of the absolute? Q: I am afraid. 8. 'point of view' - {1291..1295}
Life and death, self and not-self --- abandon all these ideas. They are of no use to you. Q: From what point of view you deny causation? From the relative -- the universe is the cause of everything. From the absolute -- there is no thing at all. 9. 'point of view' - {1854..1858}
19: Reality lies in Objectivity. Questioner: I am a painter and I earn by painting pictures. Has it any value from the spiritual point of view? Maharaj: When you paint what do you think about? Q: When I paint, there is only the painting and myself. 10. 'point of view' - {2032..2036}
The root cause is one: the sense 'I am'. Q: What is the link between the Self (Vyakta) and the Supreme (Avyakta)? M: From the self's point of view the world is the known, the Supreme -- the Unknown. The Unknown gives birth to the known, yet remains Unknown. The known is infinite, but the Unknown is an infinitude of infinities. 11. 'point of view' - {2219..2223}
Just try, make a beginning -- it is not as hard as you think. Q: To think oneself as the personal is the sin of the impersonal. M: Again the personal point of view! Why do you insist on polluting the impersonal with your ideas of sin and virtue? It just does not apply. 12. 'point of view' - {2629..2633}
From lifelessness to life, from unconsciousness to consciousness, from dullness to bright intelligence, from misapprehension to clarity -- that is the direction in which the world moves ceaselessly and relentlessly. Of course, there are moments of rest and apparent darkness, when the universe seems to be dormant, but the rest comes to an end and the work on consciousness is resumed. From our point of view the world is a dale of tears, a place to escape from, as soon as possible and by every possible means. To enlightened beings the world is good and it serves a good purpose. They do not deny that the world is a mental structure and that ultimately all is one, but they see and say that the structure has meaning and serves a supremely desirable purpose. 13. 'point of view' - {4313..4317}
A selfish man turns religious, controls himself, refines his thoughts and feelings, takes to spiritual practice, realises his true being. Is such progress ruled by causality, or is it accidental? M: From my point of view everything happens by itself, quite spontaneously. But man imagines that he works for an incentive, towards a goal. He has always a reward in mind and strives for it. 14. 'point of view' - {4722..4726}
I am free from being a percept, or a concept. Q: Still, you have a body and you depend on it. M: Again you assume that your point of view is the only correct one. I repeat: I was not, am not, shall not be a body. To me this is a fact. 15. 'point of view' - {4900..4904}
You began a life of cruelty by giving your mother endless trouble. To the last day of your life you will compete for food, clothing, shelter, holding on to your body, fighting for its needs, wanting it to be secure, in a world of insecurity and death. From the animal's point of view being killed is not the worst form of dying; surely preferable to sickness and senile decay. The cruelty lies in the motive, not in the fact. Killing hurts the killer, not the killed. 16. 'point of view' - {5319..5323}
Maybe this is the outstanding difference between us. I will not compromise, I am true to myself, while you are afraid of reality. Q: From the Westerner's point of view there is something disturbing in your ways. To sit in a corner all by oneself and keep on repeating: 'I am God, God I am', appears to be plain madness. How to convince a Westerner that such practices lead to supreme sanity? 17. 'point of view' - {6355..6359}
M: That which does not exist cannot have a cause. There is no such thing as a separate person. Even taking the empirical point of view, it is obvious that everything is the cause of everything, that everything is as it is, because the entire universe is as it is. Q: Yet personality must have a cause. M: How does personality, come into being? 18. 'point of view' - {8136..8140}
But I am beyond love even. Q: If you have created the world out of love, why is it so full of pain? M: You are right -- from the body's point of view. But you are not the body. You are the immensity and infinity of consciousness. 19. 'point of view' - {10847..10851}
Q: What is the link between the relative and the absolute? M: They are identical. Q: From which point of view are they identical? M: When the words are spoken, there is silence. When the relative is over, the absolute remains. 20. 'point of view' - {12876..12880}
But now you imagine that you are, or have a body and you ask what has brought about this state. Within the limits of illusion the answer is: desire born from memory attracts you to a body and makes you think as one with it. But this is true only from the relative point of view. In fact, there is no body, nor a world to contain it; there is only a mental condition, a dream-like state, easy to dispel by questioning its reality. Q: After you die, will you come again? 1. 'prevents you from' - {202..206}
Q: I am always somebody with its memories and habits. I know no other 'I am'. M: Maybe something prevents you from knowing? When you do not know something which others know, what do you do? Q: I seek the source of their knowledge under their instruction. 2. 'prevents you from' - {5396..5400}
For this you will have to understand me, but then you will no longer talk of differences. Understand one thing well, and you have arrived. What prevents you from knowing is not the lack of opportunity, but the lack of ability to focus in your mind what you want to understand. If you could but keep in mind what you do not know, it would reveal to you its secrets. But if you are shallow and impatient, not earnest enough to look and wait, you are like a child crying for the moon. 3. 'prevents you from' - {5435..5439}
Q: But these are mere words to me. Hearing and repeating them is not enough, they must be experienced. M: Nothing stops you but preoccupation with the outer which prevents you from focussing the inner. It cannot be helped, you cannot skip your sadhana. You have to turn away from the world and go within, until the inner and the outer merge and you can go beyond the conditioned, whether inner or outer. 4. 'prevents you from' - {5748..5752}
Trust me, if you can. Keep in mind what I tell you: desire nothing, for you lack nothing. The very seeking prevents you from finding. Q: You seem to be so very indifferent to everything! M: I am not indifferent, I am impartial. 5. 'prevents you from' - {10553..10557}
When you are not out for business, what is the use of this endless anxiety of choice? Restlessness takes you nowhere. Something prevents you from seeing that there is nothing you need. Find it out and see its falseness. It is like having swallowed some poison and suffering from unquenchable craving for water. 6. 'prevents you from' - {13340..13344}
But you do not ask. Even when you ask, you do not take. Find out what prevents you from taking. Q: I know what prevents -- my ego. M: Then get busy with your ego -- leave me alone. 7. 'prevents you from' - {14216..14220}
When you are awake you are conscious; when you are asleep, you are only alive. Consciousness and life -- both you may call God; but you are beyond both, beyond God, beyond being and not-being. What prevents you from knowing yourself as all and beyond all, is the mind based on memory. It has power over you as long as you trust it; don't struggle with it; just disregard it. Deprived of attention, it will slow down and reveal the mechanism of its working. 1. 'proof of truth' - {11011..11015}
It is like deep sleep -- you do not give up your bed when you fall sleep -- you just forget it. 74: Truth is Here and Now. Questioner: My question is: What is the proof of truth? Followers of every religion, metaphysical or political, philosophical or ethical, are convinced that theirs is the only truth, that all else is false and they take their own unshakable conviction for the proof of truth. 'I am convinced, so it must be true', they say. 2. 'proof of truth' - {11012..11016}
74: Truth is Here and Now. Questioner: My question is: What is the proof of truth? Followers of every religion, metaphysical or political, philosophical or ethical, are convinced that theirs is the only truth, that all else is false and they take their own unshakable conviction for the proof of truth. 'I am convinced, so it must be true', they say. It seems to me, that no philosophy or religion, no doctrine or ideology, however complete, free from inner contradictions and emotionally appealing, can be the proof of its own truth. 3. 'proof of truth' - {11029..11033}
There are oxygen samadhis and carbon dioxide samadhis and self induced samadhis, caused by repetition of a formula or a chain of thoughts. Monotony is soporific. I cannot accept samadhi, however glorious, as a proof of truth. M: Samadhi is beyond experience. It is a qualityless state. 4. 'proof of truth' - {11038..11042}
The very negation contains an affirmation. M: In a way you are right. But don't you see, you are asking for the proof of truth, without explaining what is the truth you have in mind and what proof will satisfy you? You can prove anything, provided you trust your proof. But what will prove that your proof is true? 5. 'proof of truth' - {11048..11052}
I have none. Here you are the truth-knower, not me. M: You refuse testimony as the proof of truth: the experience of others is of no use to you, you reject all inference from the concurring statements of a vast number of independent witnesses; so it is for you to tell me what is the proof that will satisfy you, what is your test of a valid proof? Q: Honestly, I do not know what makes a proof. M: Not even your own experience? 6. 'proof of truth' - {11097..11101}
Just trust me enough to begin with. Every step proves or disproves itself. You seem to want the proof of truth to precede truth. And what will be the proof of the proof? You see, you are falling into a regress. 7. 'proof of truth' - {11116..11120}
Truth can be seen through it easily and clearly. Q: I am sorry, but I seem unable to convey my difficulty. I and asking about the proof of truth and am being given the methods of attaining it. Assuming I follow the methods and attain some most wonderful and desirable state, how do I come to know that my state is true? Every religion begins with faith and promises some ecstasy. 8. 'proof of truth' - {11126..11130}
Conditions are imposed which are unfulfillable and then we are blamed for not fulfilling them. M: You do not realise that your present waking state is one of ignorance. Your question about the proof of truth is born from ignorance of reality. You are contacting your sensory and mental states in consciousness, at the point of 'I am', while reality is not mediated, not contacted, not experienced. You are taking duality so much for granted, that you do not even notice it, while to me variety and diversity do not create separation. 9. 'proof of truth' - {11130..11134}
You are taking duality so much for granted, that you do not even notice it, while to me variety and diversity do not create separation. You imagine reality to stand apart from names and forms, while to me names and forms are the ever changing expressions of reality and not apart from it. You ask for the proof of truth while to me all existence is the proof. You separate existence from being and being from reality, while to me it is all one. However much you are convinced of the truth of your waking state, you do not claim it to be permanent and changeless, as I do when I talk of mine. 10. 'proof of truth' - {11139..11143}
I am not accusing you of anything. I am only asking you to question wisely. Instead of searching for the proof of truth, which you do not know, go through the proofs you have of what you believe to know. You will find you know nothing for sure -- you trust on hearsay. To know the truth, you must pass through your own experience. 11. 'proof of truth' - {11149..11153}
And how will you know that you have found it? What touchstone do you bring with you to test it? You are back at your initial question: What is the proof of truth? There must be something wrong with the question itself, for you tend to repeat it again and again. Why do you ask what are the proofs of truth? 12. 'proof of truth' - {11164..11168}
In time and space there is always a limit, because time and space themselves are limited. And in the timeless the words 'for ever' have no meaning. The same with the 'proof of truth'. In the realm of non-duality everything is complete, its own proof, meaning and purpose. Where all is one, no supports are needed. 13. 'proof of truth' - {11167..11171}
In the realm of non-duality everything is complete, its own proof, meaning and purpose. Where all is one, no supports are needed. You imagine that permanence is the proof of truth, that what lasts longer is somehow more true. Time becomes the measure of truth. And since time is in the mind, the mind becomes the arbiter and searches within itself for the proof of truth -- a task altogether impossible and hopeless! 14. 'proof of truth' - {11169..11173}
You imagine that permanence is the proof of truth, that what lasts longer is somehow more true. Time becomes the measure of truth. And since time is in the mind, the mind becomes the arbiter and searches within itself for the proof of truth -- a task altogether impossible and hopeless! Q: Sir, were you to say: Nothing is true, all is relative, I would agree with you. But you maintain there is truth, reality, perfect knowledge, therefore I ask: What is it and how do you know? 15. 'proof of truth' - {11203..11207}
That which is neither sensory nor mental, and yet without which neither sensory nor the mental can exist, cannot be contained in them. Do understand that the mind has its limits; to go beyond, you must consent to silence. Q: Can we say that action is the proof of truth? It may not be verbalised, but it may be demonstrated. M: Neither action nor inaction. 1. 'realise that all' - {9025..9029}
M: Contemplate life as infinite, undivided, ever present, ever active, until you realise yourself as one with it. It is not even very difficult, for you will be returning only to your own natural condition. Once you realise that all comes from within, that the world in which you live has not been projected onto you but by you, your fear comes to an end. Without this realisation you identify yourself with the externals, like the body, mind, society, nation, humanity, even God or the Absolute. But these are all escapes from fear. 2. 'realise that all' - {12209..12213}
Q: How to put an end to memory? M: It is neither necessary, nor possible. realise that all happens in consciousness and you are the root, the source, the foundation of consciousness. The world is but a succession of experiences and you are what makes them conscious, and yet remain beyond all experience. It is like the heat, the flame and the burning wood. 3. 'realise that all' - {13524..13528}
M: This is the end of Yoga -- to realise independence. All that happens, happens in and to the mind, not to the source of the 'I am'. Once you realise that all happens by itself, (call it destiny, or the will of God or mere accident), you remain as witness only, understanding and enjoying, but not perturbed. Q: If I cease trusting words altogether, what will be my condition? M: There is a season for trusting and for distrusting. 4. 'realise that all' - {13708..13712}
There are powers and presences who serve you all the time most faithfully. You may or may not perceive them, nevertheless they are real and active. When you realise that all is in your mind and that you are beyond the mind, that you are truly alone; then all is you. Q: What is omniscience? Is God omniscient? 5. 'realise that all' - {14770..14774}
M: In the mirror of your mind images appear and disappear. The mirror remains. Learn to distinguish the immovable in the movable, the unchanging in the changing, till you realise that all differences are in appearance only and oneness is a fact. This basic identity -- you may call God, or Brahman, or the matrix (Prakriti), the words matters little -- is only the realisation that all is one. Once you can say with confidence born from direct experience: 'I am the world, the world is myself', you are free from desire and fear on one hand and become totally responsible for the world on the other. 1. 'realise that there' - {4107..4111}
The very ideas of beginning and time are within consciousness. To talk meaningfully of the beginning of anything, you must step out of it. And the moment you step out, you realise that there is no such thing and never was. There is only reality, in which no 'thing' has any being on its own. Like waves are inseparable from the ocean, so is all existence rooted in being. 2. 'realise that there' - {5165..5169}
Questioning the habitual is the duty of the mind. What the mind created, the mind must destroy. Or realise that there is no desire outside the mind and stay out. Q: Honestly, I distrust this explaining everything as mind-made. The mind is only an instrument, as the eye is an instrument. 3. 'realise that there' - {6227..6231}
You need not free yourself of a world that does not exist, except in your own imagination! However is the picture, beautiful or ugly, you are painting it and you are not bound by it. realise that there is nobody to force it on you, that it is due to the habit of taking the imaginary to be real. See the Imaginary as imaginary and be free of fear. Just as the colours in this carpet are brought out by light but light is not the colour, so is the world caused by you but you are not the world. 4. 'realise that there' - {10370..10374}
You talk as if you know the self and see it to be under the sway of ignorance and illusion. But, in fact, you do not know the self, nor are you aware of ignorance. By all means become aware -- this will bring you to the self and you will realise that there is neither ignorance nor delusion in it. It is like saying: if there is sun, how can darkness be? As under a stone there will be darkness, however strong the sunlight, so in the shadow of the 'I- am-the-body' consciousness there must be ignorance and illusion. 5. 'realise that there' - {14483..14487}
Give up this habit, remember that you are not what you perceive, use your power of alert aloofness. See yourself in all that lives and your behaviour will express your vision. Once you realise that there is nothing in this world, which you can call your own, you look at it from the outside as you look at a play on the stage, or a picture on the screen, admiring and enjoying, but really unmoved. As long as you imagine yourself to be something tangible and solid, a thing among things, actually existing in time and space, short-lived and vulnerable, naturally you will be anxious to survive and increase. But when you know yourself as beyond space and time -- in contact with them only at the point of here and now, otherwise all-pervading and all-containing, unapproachable, unassailable, invulnerable -- you will be afraid no longer. 1. 'realise that your' - {3949..3953}
You must begin in yourself, with yourself -- this is the inexorable law. You cannot change the image without changing the face. First realise that your world is only a reflection of yourself and stop finding fault with the reflection. Attend to yourself, set yourself right -- mentally and emotionally. The physical will follow automatically. 2. 'realise that your' - {5796..5800}
Do not worry about others. Deal with your own mind first. When you realise that your mind too is a part of nature, the duality will cease. Q: There is some mystery in it which I cannot fathom. How can the mind be a part of nature? 3. 'realise that your' - {7228..7232}
M: How can anybody be permanently in a state caused by an impermanent body? The misunderstanding is based on your idea that you are the body. Examine the idea, see its inherent contradictions, realise that your present existence is like a shower of sparks, each spark lasting a second and the shower itself -- a minute or two. Surely a thing of which the beginning is the end, can have no middle. Respect your terms. 4. 'realise that your' - {11125..11129}
Again we are in the vicious circle -- without perfect faith -- no salvation, without salvation -- no perfect faith, hence no salvation. Conditions are imposed which are unfulfillable and then we are blamed for not fulfilling them. M: You do not realise that your present waking state is one of ignorance. Your question about the proof of truth is born from ignorance of reality. You are contacting your sensory and mental states in consciousness, at the point of 'I am', while reality is not mediated, not contacted, not experienced. 5. 'realise that your' - {11942..11946}
Without flower -- no colours; without colour -- the flower remains unseen. Beyond is the light which on contact with the flower creates the colour. realise that your true nature is that of pure light only, and both the perceived and the perceiver come and go together. That which makes both possible, and yet is neither, is your real being, which means not being a 'this' or 'that', but pure awareness of being and not-being. When awareness is turned on itself, the feeling is of not knowing. 6. 'realise that your' - {14154..14158}
You say you are happy. Are you really happy, or are you merely trying to convince yourself. Look at yourself fearlessly and you will at once realise that your happiness depends on conditions and circumstances, hence it is momentary, not real. Real happiness flows from within. Q: Of what use is your happiness to me? 7. 'realise that your' - {14213..14217}
Is there a way out? Maharaj: Many ways will be offered to you which will but take you round and bring you back to your starting point. First realise that your problem exists in your waking state only, that however painful it is, you are able to forget it altogether when you go to sleep. When you are awake you are conscious; when you are asleep, you are only alive. Consciousness and life -- both you may call God; but you are beyond both, beyond God, beyond being and not-being. 1. 'realise yourself as' - {9023..9027}
As long as you have the idea of influencing events, liberation is not for you: The very notion of doership, of being a cause, is bondage. Q: How can we overcome the duality of the doer and the done? M: Contemplate life as infinite, undivided, ever present, ever active, until you realise yourself as one with it. It is not even very difficult, for you will be returning only to your own natural condition. Once you realise that all comes from within, that the world in which you live has not been projected onto you but by you, your fear comes to an end. 2. 'realise yourself as' - {9371..9375}
You must be extreme to reach the Supreme. Q: How can I aspire to such heights, small and limited as I am? M: realise yourself as the ocean of consciousness in which all happens. This is not difficult. A little of attentiveness, of close observation of oneself, and you will see that no event is outside your consciousness. 3. 'realise yourself as' - {9635..9639}
M: You must give yourself time to brood over these things. The old grooves must be erased in your brain, without forming new ones. You must realise yourself as the immovable, behind and beyond the movable, the silent witness of all that happens. Q: Does it mean that I must give up all idea of an active life? M: Not at all. 4. 'realise yourself as' - {10195..10199}
You imagine that your possessions protect you. In reality they make you vulnerable. realise yourself as away from all that can be pointed at as 'this' or 'that'. You are unreachable by any sensory experience or verbal construction. Turn away from them. 5. 'realise yourself as' - {12174..12178}
The source is simple and single, but its gifts are infinite. Only do not take the gifts for the source. realise yourself as the source and not as the river; that is all. Q: I am the river too. M: Of course, you are. 6. 'realise yourself as' - {13897..13901}
M: Well, as long as you believe so, you must go on with your sadhana, to disperse the false idea of not being complete. Sadhana removes the super-impositions. When you realise yourself as less than a point in space and time, something too small to be cut and too short-lived to be killed, then, and then only, all fear goes. When you are smaller than the point of a needle, then the needle cannot pierce you -- you pierce the needle! Q: Yes, that is how I feel sometimes -- indomitable. 1. 'reality is beyond' - {2875..2879}
Self-remembering is a mental state and self-forgetting is another. They alternate like day and night. Reality is beyond both. Q: Surely there must be a difference between forgetting and not knowing. Not knowing needs no cause. 2. 'reality is beyond' - {4495..4499}
It would be a grievous mistake to identify yourself with something external. This churning up of levels leads nowhere. Reality is beyond the subjective and objective, beyond all levels, beyond every distinction. Most definitely it is not their origin, source or root. These come from ignorance of reality, not from reality itself, which is indescribable, beyond being and not-being. 3. 'reality is beyond' - {6245..6249}
Q: You talk of reality directly -- as the all-pervading, ever-present, eternal, all-knowing, all- energizing first cause. There are other teachers, who refuse to discuss reality at all. They say reality is beyond the mind while all discussions are within the realm of the mind, which is the home of the unreal. Their approach is negative; they pinpoint the unreal and thus go beyond it into the real. M: The difference lies in the words only. 4. 'reality is beyond' - {6842..6846}
As ocean they are infinite and eternal. Know yourself as the ocean of being, the womb of all existence. These are all metaphors of course; the reality is beyond description. You can know it only by being it. Q: Is the search for it worth the trouble? 5. 'reality is beyond' - {8979..8983}
As I talk to you, I am in the state of detached but affectionate awareness (turiya). When this awareness turns upon itself, you may call it the Supreme State, (turiyatita). But the fundamental reality is beyond awareness, beyond the three states of becoming, being and not-being. Q: How is it that here my mind is engaged in high topics and finds dwelling on them easy and pleasant. When I return home I find myself forgetting all l have learnt here, worrying and fretting, unable to remember my real nature even for a moment. 6. 'reality is beyond' - {10361..10365}
M: Creation is in the very nature of consciousness. Consciousness causes appearances. Reality is beyond consciousness. Q: While we are conscious of appearances, how is it that we are not conscious that these are mere appearances? M: The mind covers up reality, without knowing it. 7. 'reality is beyond' - {12727..12731}
Q: Does every knower of the Self become a Guru, or can one be a knower of Reality without being able to take others to it? M: If you know what you teach, you can teach what you know, Here seership and teachership are one. But the Absolute Reality is beyond both. The self-styled Gurus talk of ripeness and effort, of merits and achievements, of destiny and grace; all these are mere mental formations, projections of an addicted mind. Instead of helping, they obstruct. 8. 'reality is beyond' - {12736..12740}
He knows you need nothing, not even him, and is never tired of reminding you. But the self appointed Guru is more concerned with himself than with his disciples. Q: You said that reality is beyond the knowledge and the teaching of the real. Is not the knowledge of reality the supreme itself and teaching the proof of its attainment? M: The knowledge of the real, or the self, is a state of mind. 9. 'reality is beyond' - {12753..12757}
M: For the purpose of discussion you can arrange words and give them meaning, but the fact remains that all knowledge is a form of ignorance. The most accurate map is yet only paper. All knowledge is in memory; it is only recognition, while reality is beyond the duality of the knower and the known. Q: Then by what is reality known? M: How misleading is your language! 10. 'reality is beyond' - {14867..14871}
Q: Unless I am told what to do and how to do it, I feel lost. M: By all means do feel lost! As long as you feel competent and confident, reality is beyond your reach. Unless you accept inner adventure as a way of life, discovery will not come to you. Q: Discovery of what? 1. 'search for happiness' - {2975..2979}
To be a perfect Bhogi is more difficult than to be a perfect Yogi. I am a humble man and cannot venture judgements of value. Both the Yogi and the Bhogi, after all, are concerned with the search for happiness. The Yogi wants it permanent, the Bhogi is satisfied with the intermittent. Often the Bhogi strives harder than the Yogi. 2. 'search for happiness' - {7399..7403}
' No memory will persist, if you lose interest in it, it is the emotional link that perpetuates the bondage. You are always seeking pleasure, avoiding pain, always after happiness and peace. Don't you see that it is your very search for happiness that makes you feel miserable? Try the other way: indifferent to pain and pleasure, neither asking, nor refusing, give all your attention to the level on which 'I am' is timelessly present. Soon you will realise that peace and happiness are in your very nature and it is only seeking them through some particular channels, that disturbs. 3. 'search for happiness' - {9424..9428}
Allow it to fulfil itself. All you have to do is to give attention to the obstacles created by the foolish mind. 66: All Search for Happiness is Misery. Questioner: I have come frown England and I am on my way to Madras. There I shall meet my father and we shall go by car overland to London. 4. 'search for happiness' - {9567..9571}
I may not need a thing, yet if it can make me happy, should I not grasp it? M: Nothing can make you happier than you are. All search for happiness is misery and leads to more misery. The only happiness worth the name is the natural happiness of conscious being. Q: Don't I need a lot of experience before I can reach such a high level of awareness? 5. 'search for happiness' - {14015..14019}
M: The right state and use of the body and the mind are intensely pleasant. It is the search for pleasure that is wrong. Do not try to make yourself happy, rather question your very search for happiness. It is because you are not happy that you want to be happy. Find out why you are unhappy. 1. 'search for pleasure' - {671..675}
Pain is the background of all your pleasures. You want them because you suffer. On the other hand, the very search for pleasure is the cause of pain. It is a vicious circle. Q: I can see the mechanism of my confusion, but I do not see my way out of it. 2. 'search for pleasure' - {4530..4534}
You can only give what you are -- and of that you can give limitlessly. Q: But, is it true that all existence is painful? M: What else can be the cause of this universal search for pleasure? Does a happy man seek happiness? How restless people are, how constantly on the move! 3. 'search for pleasure' - {7247..7251}
Were you a baby, both of you could be naked and together without any problem arising. Just stop thinking you are the bodies and the problems of love and sex will lose their meaning. With all sense of limitation gone, fear, pain and the search for pleasure -- all cease. Only awareness remains. 51: Be Indifferent to Pain and Pleasure. 4. 'search for pleasure' - {11676..11680}
There is nothing wrong in it. The problem arises only when the memory of past pains and pleasures -- which are essential to all organic life -- remains as a reflex, dominating behaviour. This reflex takes the shape of 'I' and uses the body and the mind for its purposes, which are invariably in search for pleasure or flight from pain. When you recognise the 'I' as it is, a bundle of desires and fears, and the sense of 'mine', as embracing all things and people needed for the purpose of avoiding pain and securing pleasure, you will see that the 'I' and the 'mine' are false ideas, having no foundation in reality. Created by the mind, they rule their creator as long as it takes them to be true; when questioned, they dissolve. 5. 'search for pleasure' - {12489..12493}
All you need is already within you, only you must approach your self with reverence and love. Self- condemnation and self-distrust are grievous errors. Your constant flight from pain and search for pleasure is a sign of love you bear for your self, all I plead with you is this: make love of your self perfect. Deny yourself nothing -- glue your self infinity and eternity and discover that you do not need them; you are beyond. 82: Absolute Perfection is Here and Now. 6. 'search for pleasure' - {14014..14018}
Q: Is pleasure always wrong? M: The right state and use of the body and the mind are intensely pleasant. It is the search for pleasure that is wrong. Do not try to make yourself happy, rather question your very search for happiness. It is because you are not happy that you want to be happy. 1. 'search for reality' - {5928..5932}
It is to be perceived, not expected. It is not to be prepared for and anticipated. But the very longing and search for reality is the movement, operation, action of reality. All you can do is to grasp the central point, that reality is not an event and does not happen and whatever happens, whatever comes and goes, is not reality. See the event as event only, the transient as transient, experience as mere experience and you have done all you can. 2. 'search for reality' - {6910..6914}
Q: Search means lacking, wanting, incompleteness and imperfection. M: No, it means refusal and rejection of the incomplete and the imperfect. The search for reality is itself the movement of reality. In a way all search is for the real bliss, or the bliss of the real. But here we mean by search the search for oneself as the root of being conscious, as the light beyond the mind. 3. 'search for reality' - {6914..6918}
But here we mean by search the search for oneself as the root of being conscious, as the light beyond the mind. This search will never end, while the restless craving for all else must end, for real progress to take place. One has to understand that the search for reality, or God, or Guru and the search for the self are the same; when one is found, all are found. When 'I am' and 'God is' become in your mind indistinguishable, then something will happen and you will know without a trace of doubt that God is because you are, you are because God is. The two are one. 4. 'search for reality' - {14764..14768}
Q: Is there any danger in pursuing the path of Yoga at all cost? M: Is a match-stick dangerous when the house is on fire? The search for reality is the most dangerous of all undertakings for it will destroy the world in which you live. But if your motive is love of truth and life, you need not be afraid. Q: I am afraid of my own mind. 1. 'search for truth' - {998..1002}
Q: Does this spontaneous response come as a result of realisation, or by training? M: Both. Devotion to you goal makes you live a clean and orderly life, given to search for truth and to helping people, and realisation makes noble virtue easy and spontaneous, by removing for good the obstacles in the shape of desires and fears and wrong ideas. Q: Don't you have desires and fears any more? M: My destiny was to be born a simple man, a commoner, a humble tradesman, with little of formal education. 2. 'search for truth' - {9486..9490}
M: When the idea 'this is true', 'that is true' does not arise. Truth does not assert itself, it is in the seeing of the false as false and rejecting it. It is useless to search for truth, when the mind is blind to the false. It must be purged of the false completely before truth can dawn on It. Q: But what is false? 3. 'search for truth' - {9526..9530}
Even just to keep alive can be a sacrifice. There is no need whatsoever to be selfish. Discard every self-seeking motive as soon as it is seen and you need not search for truth; truth will find you. Q: There is a minimum of needs. M: Were they not supplied since you were conceived? 4. 'search for truth' - {10296..10300}
It is not given to one and denied to another. Q: How does it affect me personally? M: It is by The Guru's grace that your mind is engaged in search for truth and it is by his grace that you will find it. It works unwaringly towards your ultimate good. And it is for all. 5. 'search for truth' - {13826..13830}
It is the disciple that matters -- his honesty and earnestness. The right disciple will always find the right teacher. Q: I can see the beauty and feel the blessedness of a life devoted to search for truth under a competent and loving teacher. Unfortunately, we have to return to England. M: Distance does not matter. 6. 'search for truth' - {15328..15332}
If you want to be beyond suffering, you must meet it half way and embrace it. Relinquish your habits and addictions, live a simple and sober life, don't hurt a living being; this is the foundation of Yoga. To find reality you must be real in the smallest daily action; there can be no deceit in the search for truth. You say you find your life enjoyable. Maybe it is -- at present. 1. 'sense of being' - {214..218}
How do you find a thing you have mislaid or forgotten? You keep it in your mind until you recall it. The sense of being, of 'I am' is the first to emerge. Ask yourself whence it comes, or just watch it quietly. When the mind stays in the 'I am' without moving, you enter a state which cannot be verbalised but can be experienced. 2. 'sense of being' - {239..243}
It is the experiencer that imparts reality to experience. An experience which you cannot have, of what value is it to you? Q: The sense of being an experiencer, the sense of 'I am', is it not also an experience? M: Obviously, every thing experienced is an experience. And in every experience there arises the experiencer of it. 3. 'sense of being' - {1930..1934}
Q: Is 'I am' and 'there is' the same? M: 'I am' denotes the inner, 'there is' -- the outer. Both are based on the sense of being. Q: Is it the same as the experience of existence? M: To exist means to be something, a thing, a feeling, a thought, an idea. 4. 'sense of being' - {1990..1994}
I am rich etc. But such self-identifications are patently false and the cause of bondage. Q: I can now understand that I am not the person, but that which, when reflected in the person, gives it a sense of being. Now, about the Supreme? In what way do I know myself as the Supreme? 5. 'sense of being' - {2777..2781}
When through the practice of discrimination and detachment (viveka-vairagya), you lose sight of sensory and mental states, pure being emerges as the natural state. Q: How does one bring to an end this sense of separateness? M: By focussing the mind on 'I am', on the sense of being, 'I am so-and-so' dissolves; "I am a witness only" remains and that too submerges in 'I am all'. Then the all becomes the One and the One -- yourself, not to be separate from me. Abandon the idea of a separate 'I' and the question of 'whose experience? 6. 'sense of being' - {3219..3223}
This is the primary fact. If you miss it, you miss all. Q: Is the sense of being a product of experience only? The great saying (Mahavakya) tat-sat is it a mere mode of mentation? M: Whatever is spoken is speech only. 7. 'sense of being' - {5093..5097}
Q: Without the mind means without thoughts. 'I am' as a thought subsides. 'I am' as the sense of being remains. M: All experience subsides with the mind. Without the mind there can be no experiencer nor experience. 8. 'sense of being' - {5102..5106}
The experience of mental silence I call the abeyance of the mind. M: Call it silence, or void, or abeyance, the fact is that the three -- experiencer, experiencing, experience -- are not. In witnessing, in awareness, self-consciousness, the sense of being this or that, is not. Unidentified being remains. Q: As a state of unconsciousness? 9. 'sense of being' - {6238..6242}
Learn to look without imagination, to listen without distortion: that is all. Stop attributing names and shapes to the essentially nameless and formless, realise that every mode of perception is subjective, that what is seen or heard, touched or smelt, felt or thought, expected or imagined, is in the mind and not in reality, and you will experience peace and freedom from fear. Even the sense of 'I am' is composed of the pure light and the sense of being. The 'I' is there even without the 'am'. So is the pure light there whether you say 'I' or not. 10. 'sense of being' - {6365..6369}
'I am' is ever afresh. You do not need to remember in order to be. As a matter of fact, before you can experience anything, there must be the sense of being. At present your being is mixed up with experiencing. All you need is to unravel being from the tangle of experiences. 11. 'sense of being' - {7131..7135}
This work of mental self-purification, the cleansing of the psyche, is essential. Just as a speck in the eye, by causing inflammation, may wipe out the world, so the mistaken idea: 'I am the body-mind' causes the self-concern, which obscures the universe. It is useless to fight the sense of being a limited and separate person unless the roots of it are laid bare. Selfishness is rooted in the mistaken ideas of oneself. Clarification of the mind is Yoga. 12. 'sense of being' - {7262..7266}
Where is the difficulty in remembering that you are? Your are all the time. Q: The sense of being is there all the time -- no doubt. But the field of attention is often overrun by all sorts of mental events -- emotions, images, ideas. The pure sense of being is usually crowded out. 13. 'sense of being' - {7264..7268}
Q: The sense of being is there all the time -- no doubt. But the field of attention is often overrun by all sorts of mental events -- emotions, images, ideas. The pure sense of being is usually crowded out. M: What is your procedure for clearing the mind of the unnecessary? What are your means, your tools for the purification of the mind? 14. 'sense of being' - {9750..9754}
What comes must go. The permanent is beyond all comings and goings. Go to the root of all experience, to the sense of being. Beyond being and not-being lies the immensity of the real. Try and try again. 15. 'sense of being' - {10289..10293}
He knows that if the disciples do not learn from his words, they will learn from their own mistakes. Inwardly he remains quiet and silent. He has no sense of being a separate person. The entire universe is his own, including his disciples with their petty plans. Nothing in particular affects him, or, which comes to the same, the entire universe affects him in equal measure. 16. 'sense of being' - {11057..11061}
Formerly, I would have said: on my body; now I can see that the body is secondary, not primary, and cannot be considered as an evidence of existence. M: I am glad you have abandoned the l-am-the-body idea, the main source of error and suffering. Q: I have abandoned it intellectually, but the sense of being the particular, a person, is still with me. I can say: 'I am', but what I am I cannot say. I know I exist, but I do not know what exists. 17. 'sense of being' - {11072..11076}
Are you a person at all? Q: How am I to answer? My sense of being proves only that I am; it does not prove anything which is independent of me. I am relative, both creature and creator of the relative. The absolute proof of the absolute truth -- what is it, where is it? 18. 'sense of being' - {11927..11931}
M: The state of identity is inherent in reality and never fades. But identity is neither the transient personality (vyakti), nor the karma-bound individuality (vyakta). It is what remains when all self- identification is given up as false -- pure consciousness, the sense of being all there is, or could be. Consciousness is pure in the beginning and pure in the end; in between it gets contaminated by imagination which is at the root of creation. At all times consciousness remains the same. 19. 'sense of being' - {12112..12116}
M: Awareness with an object we called witnessing. When there is also self-identification with the object, caused by desire or fear, such a state is called a person. In reality there is only one state; when distorted by self-identification it is called a person, when coloured with the sense of being, it is the witness; when colourless and limitless, it is called the Supreme. Q: I find that I am always restless, longing, hoping, seeking, finding, enjoying, abandoning, searching again. What is it that keeps me on the boil? 20. 'sense of being' - {12181..12185}
Wherever there is life and consciousness, you are. Smaller than the smallest, bigger than the biggest, you are, while all else appears. Q: The sense of being and the sense of living -- are they one and the same, or different? M: The identity in space creates one, the continuity in time creates the other. Q: You said once that the seer, seeing and the seen are one single thing, not three. 21. 'sense of being' - {14733..14737}
Q: I respond to what you say, but I just do not see how it is done. M: If you know how to do it, you will not do it. Abandon every attempt, just be; don't strive, don't struggle, let go every support, hold on to the blind sense of being, brushing off all else. This is enough. Q: How is this brushing done? 22. 'sense of being' - {15352..15356}
A moment back the remembered was actual, in a moment the actual will be the remembered. What makes the actual unique? Obviously, it is your sense of being present. In memory and anticipation there is a clear feeling that it is a mental state under observation, while in the actual the feeling is primarily of being present and aware. Q: Yes I can see. 23. 'sense of being' - {15882..15886}
The Nisarga Yoga, the 'natural' Yoga of Maharaj, is disconcertingly simple -- the mind, which is all- becoming, must recognise and penetrate its own being, not as being this or that, here or there, then or now, but just as timeless being. This timeless being is the source of both life and consciousness. In terms of time, space and causation it is all-powerful, being the causeless cause; all-pervading, eternal, in the sense of being beginningless, endless and ever-present. Uncaused, it is free; all-pervading, it knows; undivided, it is happy. It lives, it loves, and it has endless fun, shaping and re-shaping the universe. 1. 'sense of identity' - {243..247}
And in every experience there arises the experiencer of it. Memory creates the illusion of continuity. In reality each experience has its own experiencer and the sense of identity is due to the common factor at the root of all experiencer- experience relations. Identity and continuity are not the same. Just as each flower has its own colour, but all colours are caused by the same light, so do many experiences appear in the undivided and indivisible awareness, each separate in memory, identical in essence. 2. 'sense of identity' - {9305..9309}
This stands for continuity. M: Memory is always partial, unreliable and evanescent. It does not explain the strong sense of identity pervading consciousness, the sense 'I am'. Find out what is at the root of it. Q: However deeply I look, I find only the mind. 3. 'sense of identity' - {9344..9348}
One excludes the other. M: They don't. The sense of identity pervades the universal. Search and you shall discover the Universal Person, who is yourself and infinitely more. Anyhow, begin by realising that the world is in you, not you in the world. 4. 'sense of identity' - {9396..9400}
M: Consciousness is intermittent, full of gaps. Yet there is the continuity of identity. What is this sense of identity due to, if not to something beyond consciousness? Q: If I am beyond the mind, how can I change myself? M: Where is the need of changing anything? 5. 'sense of identity' - {10336..10340}
Q: If I am eliminated, what will remain? M: Nothing will remain, all will remain. The sense of identity will remain, but no longer identification with a particular body. Being -- awareness -- love will shine in full splendour. Liberation is never of the person, it is always from the person. 6. 'sense of identity' - {11736..11740}
They are, and I know they are. There is a glad awareness, but nobody who is glad. Of course, there is a sense of identity, but it is the identity of a memory track, like the identity of a sequence of pictures on the ever-present screen. Without the light and the screen there can be no picture. To know the picture as the play of light on the screen, gives freedom from the idea that the picture is real. 7. 'sense of identity' - {12453..12457}
In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensations and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation is reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. 8. 'sense of identity' - {14354..14358}
From school to college, to work, to marriage, to affluence, I imagined that the next thing will surely give me peace, but there was no peace. This sense of unfulfillment keeps on growing as years pass by. Maharaj: As long as there is the body and the sense of identity with the body, frustration is inevitable. Only when you know yourself as entirely alien to and different from the body, will you find respite from the mixture of fear and craving inseparable from the 'I-am-the-body' idea. Merely assuaging fears and satisfying desires will not remove this sense of emptiness you are trying to escape from; only self-knowledge can help you. 1. 'source from which' - {1715..1719}
Find him who was present at your birth and will witness your death. Q: My father and mother? M: Yes, your father-mother, the source from which you came. To solve a problem you must trace it to its source. Only in the dissolution of the problem in the universal solvents of enquiry and dispassion, can its right solution be found. 2. 'source from which' - {5480..5484}
Q: If the unconditioned cannot be experienced, for all experience is conditioned, then why talk of it at all? M: How can there be knowledge of the conditioned without the unconditioned? There must be a source from which all this flows, a foundation on which all stands. Self-realisation is primarily the knowledge of one's conditioning and the awareness that the infinite variety of conditions depends on our infinite ability to be conditioned and to give rise to variety. To the conditioned mind the unconditioned appears as the totality as well as the absence of everything. 3. 'source from which' - {8974..8978}
The witness sees that the person appears in consciousness which again appears in the witness. This realisation of the basic unity is the working of the Supreme. It is the power behind the witness, the source from which all flows. It cannot be contacted, unless there is unity and love and mutual help between the person and the witness, unless the doing is in harmony with the being and the knowing. The Supreme is both the source and the fruit of such harmony. 4. 'source from which' - {15902..15906}
For, the ultimate aim of every desire is to enhance and intensify this sense of existence, while all fear is, in its essence, the fear of self- extinction. To delve into the sense of 'I' -- so real and vital -- in order to reach its source is the core of Nisarga Yoga. Not being continuous, the sense of 'I' must have a source from which it flows and to which it returns. This timeless source of conscious being is what Maharaj calls the self-nature, self-being, swarupa. As to the methods of realising one's supreme identity with self-being, Maharaj is peculiarly non- committal. 1. 'source of all' - {428..432}
M: One of the many. For everything there are innumerable causal factors. But the source of all that is, is the Infinite Possibility, the Supreme Reality, which is in you and which throws its power and light and love on every experience. But, this source is not a cause and no cause is a source. Because of that, I say everything is uncaused. 2. 'source of all' - {2065..2069}
Q: Does the Supreme know itself? Is the Impersonal conscious? M: The source of all has all. Whatever flows from it must be there already in seed form. And as a seed is the last of innumerable seeds, and contains the experience and the promise of numberless forests, so does the Unknown contain all that was, or could have been and all that shall or would be. 3. 'source of all' - {3799..3803}
M: All this is temporary, while I am dealing with the eternal. Gods and their universes come and go, avatars follow each other in endless succession, and in the end we are back at the source. I talk only of the timeless source of all the gods with all their universes, past, present and future. Q: Do you know them all? Do you remember them? 4. 'source of all' - {4174..4178}
M: Why talk like this? Such expressions create problems. The self is the source of all, and of all -- the final destination. Nothing is external. Q: When the body idea becomes obsessive, is it not altogether wrong? 5. 'source of all' - {5057..5061}
If I am blind from birth and you tell me that you know things without touching them, while I must touch to know, I am aware that I am blind without knowing what does it mean to see. Similarly, I know that I am lacking something when you assert things which I cannot grasp. You are telling me such wonderful things about myself; according to you I am eternal, omnipresent, omniscient, supremely happy, creator, preserver and destroyer of all there is, the source of all life, the heart of being, the lord and the beloved of every creature. You equate me with the Ultimate Reality, the source and the goal of all existence. I just blink, for I know myself to be a tiny little bundle of desires and fears, a bubble of suffering, a transient flash of consciousness in an ocean of darkness. 6. 'source of all' - {5772..5776}
The Supreme Reality manifests itself in innumerable ways. Infinite in number are its names and shapes. All arise, all merge in the same ocean, the source of all is one. Looking for causes and results is but the pastime of the mind. What is, is lovable. 7. 'source of all' - {6416..6420}
All scriptures say that before the world was, the Creator was. Who knows the Creator? He alone who was before the Creator, your own real being, the source of all the worlds with their creators. Q: All you say is held together by your assumption that the world is your own projection. You admit that you mean your personal, subjective world, the world given you through your senses and your mind. 8. 'source of all' - {7880..7884}
Even the taste of a wheat-gruel I may not know. But about the wheat grain I know all and well. I know the source of all experience. But the innumerable particular forms experience can take I do not know. Nor do I need to know. 9. 'source of all' - {8466..8470}
The personal self by its very nature is constantly pursuing pleasure and avoiding pain. The ending of this pattern is the ending of the self. The ending of the self with its desires and fears enables you to return to your real nature, the source of all happiness and peace. The perennial desire for pleasure is the reflection of the timeless harmony within. It is an observable fact that one becomes self- conscious only when caught in the conflict between pleasure and pain, which demands choice and decision. 10. 'source of all' - {8738..8742}
M: Yes, when the mind is eager for reality, it gives attention. There is nothing wrong with your world, it is your thinking yourself to be separate from it that creates disorder. Selfishness is the source of all evil. Q: I am coming back to my question. Before I was born, did my inner self decide the details of my life, or was it entirely accidental and at the mercy of heredity and circumstances? 11. 'source of all' - {10139..10143}
After all, without a centre of perception where would be the manifested? Unperceived, the manifested is as good as the unmanifested. And you are the perceiving point, the non-dimensional source of all dimensions. Know yourself as the total. Q: How can a point contain a universe? 12. 'source of all' - {11221..11225}
M: Truth is not a reward for good behaviour, nor a prize for passing some tests. It cannot be brought about. It is the primary, the unborn, the ancient source of all that is. You are eligible because you are. You need not merit truth. 13. 'source of all' - {12125..12129}
Pleasure and pain, good and bad, high and low, progress and regress, rest and strife they all come and go together -- and as long as there is a world, its contradictions will be there. There may also be periods of perfect harmony, of bliss and beauty, but only for a time. What is perfect, returns to the source of all perfection and the opposites play on. Q: How am I to reach perfection? M: Keep quiet. 14. 'source of all' - {13672..13676}
Earnestness is not a yearning for the fruits of one's endeavours. It is an expression of an inner shift of interest away from the false, unessential, the personal. Q: You told us the other day that we cannot even dream of perfection before realisation, for the Self is the source of all perfection and not the mind. If it is not excellence in virtue that is essential for liberation, then what is? M: Liberation is not the result of some means skilfully applied, nor of circumstances. 1. 'source of consciousness' - {1177..1181}
M: It is consciousness. AII is conscious. Q: What is the source of consciousness? M: Consciousness itself is the source of everything. Q: Can there be life without consciousness? 2. 'source of consciousness' - {1993..1997}
Now, about the Supreme? In what way do I know myself as the Supreme? M: The source of consciousness cannot be an object in consciousness. To know the source is to be the source. When you realise that you are not the person, but the pure and calm witness, and that fearless awareness is your very being, you are the being. 3. 'source of consciousness' - {7152..7156}
The personal is like the light in the colour and also in the eye, yet simple, single, indivisible and unperceivable, except in its manifestations. Not unknowable, but unperceivable, un-objectival, inseparable. Neither material nor mental, neither objective nor subjective, it is the root of matter and the source of consciousness. Beyond mere living and dying, it is the all-inclusive, all-exclusive Life, in which birth is death and death is birth. Q: The Absolute or Life you talk about, is it real, or a mere theory to cover up our ignorance? 4. 'source of consciousness' - {9784..9788}
Your mindfulness must include the mind also. Witnessing is primarily awareness of consciousness and its movements. 68: Seek the Source of Consciousness. Questioner: We were talking the other day about the ways of the modern Western mind and the difficulty it finds in submitting to the moral and intellectual discipline of the Vedanta. One of the obstacles lies in the young European's or American's preoccupation with the disastrous condition of the world and the urgent need of setting it right. 5. 'source of consciousness' - {9876..9880}
This I try to express my saying that I am beyond the mind. Q: How can I reach you then? M: Be aware of being conscious and seek the source of consciousness. That is all. Very little can be conveyed in words. 1. 'space and time ' - {6886..6890}
Q: Surely, you will die. M: Life will escape, the body will die, but it will not affect me in the least. Beyond space and time I am, uncaused, uncausing, yet the very matrix of existence. Q: May I be permitted to ask how did you arrive at your present condition? M: My teacher told me to hold on to the sense 'I am' tenaciously and not to swerve from it even for a moment. 2. 'space and time ' - {10717..10721}
What part of it is imagination? M: The whole of it. Even space and time are imagined. Q: Does it mean that I don't exist? M: I too do not exist. 3. 'space and time ' - {12769..12773}
A most serviceable room remains. And when even the walls are pulled down, space remains. Beyond space and time is the here and the now of reality. Q: Does the witness remain? M: As long as there is consciousness, its witness is also there. 4. 'space and time ' - {14261..14265}
M: Good enough. The 'here' is everywhere and the now -- always. Go beyond the 'I-am-the-body' idea and you will find that space and time are in you and not you in space and time. Once you have understood this, the main obstacle to realisation is removed. Q: What is the realisation which is beyond understanding? 5. 'space and time ' - {14445..14449}
Q: I have sometimes the feeling that space itself is my body. M: When you are bound by the illusion: 'I am this body', you are merely a point in space and a moment in time. When the self-identification with the body is no more, all space and time are in your mind, which is a mere ripple in consciousness, which is awareness reflected in nature. Awareness and matter are the active and the passive aspects of pure being, which is in both and beyond both. Space and time are the body and the mind of the universal existence. 6. 'space and time ' - {14447..14451}
When the self-identification with the body is no more, all space and time are in your mind, which is a mere ripple in consciousness, which is awareness reflected in nature. Awareness and matter are the active and the passive aspects of pure being, which is in both and beyond both. Space and time are the body and the mind of the universal existence. My feeling is that all that happens in space and time happens to me, that every experience is my experience every form is my form. What I take myself to be, becomes my body and all that happens to that body becomes my mind. 7. 'space and time ' - {14448..14452}
Awareness and matter are the active and the passive aspects of pure being, which is in both and beyond both. Space and time are the body and the mind of the universal existence. My feeling is that all that happens in space and time happens to me, that every experience is my experience every form is my form. What I take myself to be, becomes my body and all that happens to that body becomes my mind. But at the root of the universe there is pure awareness, beyond space and time, here and now. 8. 'space and time ' - {14485..14489}
Once you realise that there is nothing in this world, which you can call your own, you look at it from the outside as you look at a play on the stage, or a picture on the screen, admiring and enjoying, but really unmoved. As long as you imagine yourself to be something tangible and solid, a thing among things, actually existing in time and space, short-lived and vulnerable, naturally you will be anxious to survive and increase. But when you know yourself as beyond space and time -- in contact with them only at the point of here and now, otherwise all-pervading and all-containing, unapproachable, unassailable, invulnerable -- you will be afraid no longer. Know yourself as you are -- against fear there is no other remedy. You have to learn to think and feel on these lines, or you will remain indefinitely on the personal level of desire and fear, gaining and losing, growing and decaying. 9. 'space and time ' - {14963..14967}
Do understand that what you think to be the world is your own mind. Q: Is there a world beyond, or outside the mind? M: All space and time are in the mind. Where will you locate a supramental world? There are many levels of the mind and each projects its own version, yet all are in the mind and created by the mind. 10. 'space and time ' - {15358..15362}
One thinks of the past or the future, but one is present in the now. M: Wherever you go, the sense of here and now you carry with you all the time. It means that you are independent of space and time, that space and time are in you, not you in them. It is your self- identification with the body, which, of course, is limited in space and time, that gives you the feeling of finiteness. In reality you are infinite and eternal. 1. 'sri nisargadatta maharaj' - {-1..3}
2. 'sri nisargadatta maharaj' - {13..17}
The very act of perceiving shows that you are not what you perceive. The clearer you understand on the level of mind you can be described in negative terms only, the quicker will you come to the end of your search and realise that you are the limitless being. Sri Nisargadatta Maharaj. Foreword. That there should be yet another addition of I AM THAT is not surprising, for the sublimity of the words spoken by Sri Nisargadatta Maharaj, their directness and the lucidity with which they refer to the Highest have already made this book a literature of paramount importance. 3. 'sri nisargadatta maharaj' - {15..19}
Sri Nisargadatta Maharaj. Foreword. That there should be yet another addition of I AM THAT is not surprising, for the sublimity of the words spoken by Sri Nisargadatta Maharaj, their directness and the lucidity with which they refer to the Highest have already made this book a literature of paramount importance. In fact, many regard it as the only book of spiritual teaching really worth studying. There are various religions and systems of philosophy which claim to endow human life with meaning. 4. 'sri nisargadatta maharaj' - {27..31}
Sometimes, however, though rarely, scepticism gives rise to an intuition of a basic reality, more fundamental than that of words, religions or philosophic systems. Strangely, it is a positive aspect of scepticism. It was in such a state of scepticism, but also having an intuition of the basic reality, that I happened to read Sri Nisargadatta Maharaj's I AM THAT. I was at once struck by the finality and unassailable certitude of his words. Limited by their very nature though words are, I found the utterances of Maharaj transparent, polished windows, as it were. 5. 'sri nisargadatta maharaj' - {33..37}
Only the words spoken directly to you by the Guru shed their opacity completely. In a Guru's presence the last boundaries drawn by the mind vanish. Sri Nisargadatta Maharaj is indeed such a Guru. He is not a preacher, but he provides precisely those indications which the seeker needs. The reality which emanates from him is inalienable and Absolute. 6. 'sri nisargadatta maharaj' - {101..105}
It is for the seeker to regard them with the utmost seriousness, because they indicate the Highest Reality. No better concepts are available to shed all concepts. I am thankful to Sudhakar S. Dikshit, the editor, for inviting me to write the Foreword to this new edition of I AM THAT and thus giving me an opportunity to pay my homage to Sri Nisargadatta Maharaj, who has expounded highest knowledge in the simplest, clearest and the most convincing words. Douwe TiemersmaPhilosophical Faculty. Erasmus Universiteit. 7. 'sri nisargadatta maharaj' - {105..109}
Erasmus Universiteit. When asked about the date of his birth the Master replied blandly that he was never born! Writing a biographical note on Sri Nisargadatta Maharaj is a frustrating and unrewarding task. For, not only the exact date of his birth is unknown, but no verified facts concerning the early years of his life are available. However, some of his elderly relatives and friends say that he was born in the month of March 1897 on a full moon day, which coincided with the festival of Hanuman Jayanti, when Hindus pay their homage to Hanuman, also named Maruti, the monkey-god of Ramayana fame. 8. 'sri nisargadatta maharaj' - {134..138}
They exist only for themselves; all their effort is directed towards achievement of self-satisfaction and self-glorification. There are, however, seers, teachers and revealers who, while apparently living in the same world, live simultaneously in another world also -- the world of cosmic consciousness, effulgent with infinite knowledge. After his illuminating experience Sri Nisargadatta Maharaj started living such a dual life. He conducted his shop, but ceased to be a profit-minded merchant. He walked barefooted on his way to the Himalayas where he planned to pass the rest of his years in quest of a eternal life. 9. 'sri nisargadatta maharaj' - {148..152}
He is the self that has become all things. Translators Note. I met Sri Nisargadatta Maharaj some years back and was impressed with the spontaneous simplicity of his appearance and behaviour and his deep and genuine earnestness in expounding his experience. However humble and difficult to discover his little tenement in the back lanes of Bombay, many have found their way there. Most of them are Indians, conversing freely in their native language, but there were also many foreigners who needed a translator. 10. 'sri nisargadatta maharaj' - {157..161}
It was not easy to translate verbatim and at the same time avoid tedious repetitions and reiterations. It is hoped that the present translation of the tape-recordings will not reduce the impact of this clear- minded, generous and in many ways an unusual human being. A Marathi version of these talks, verified by Sri Nisargadatta Maharaj himself, has been separately published. Maurice FrydmanTranslatorBombayOctober 16, 1973. Editors Note. 11. 'sri nisargadatta maharaj' - {160..164}
Maurice FrydmanTranslatorBombayOctober 16, 1973. Editors Note. Not only the matter has now been re-set in a more readable typeface and with chapter headings, but new pictures of Sri Nisargadatta Maharaj have been included and the appendices contain some hitherto unpublished valuable material. I draw special attention to the reader to the contribution entitled 'Nisarga Yoga', in which my esteemed friend, the late Maurice Frydman, has succinctly presented the teaching of Maharaj. Simplicity and humility are the keynotes of his teachings, as Maurice observes. 12. 'sri nisargadatta maharaj' - {165..169}
The Master does not propound any intellectual concept or doctrine. He does not put forward any pre-conditions before the seekers and is happy with them as they are. In fact Sri Nisargadatta Maharaj is peculiarly free from all disparagement and condemnation; the sinner and the saint are merely exchanging notes; the saint has sinned, the sinner can be sanctified. It is time that divides them; it is time that will bring them together. The teacher does not evaluate; his sole concern is with 'suffering and the ending of suffering'. 13. 'sri nisargadatta maharaj' - {170..174}
He knows from his personal and abiding experience that the roots of sorrow are in the mind and it is the mind that must be freed from its distorting and destructive habits. Of these the identification of the self with its projections is most fatal. By precept and example Sri Nisargadatta Maharaj shows a short-cut, a-logical but empirically sound. It operates, when understood. Revising and editing of I AM THAT has been for me a pilgrimage to my inner self -- at once ennobling and enlightening. 1. 'sri ramana maharshi' - {3054..3058}
Only a fully ripened jnani can allow himself complete spontaneity. Q: It seems there are schools of Yoga where the student, after illumination, is obliged to keep silent for 7 or 12 or 15 or even 25 years. Even Bhagavan Sri Ramana Maharshi imposed on himself 20 years of silence before he began to teach. M: Yes, the inner fruit must ripen. Until then the discipline, the living in awareness, must go on. 2. 'sri ramana maharshi' - {3362..3366}
It is one life, after all. M: How did you come to your present state? Q: Sri Ramana Maharshi's teachings have put me on my way. Then I met one Douglas Harding who helped me by showing me how to work on the 'Who am I ? Q: It was quite sudden. 3. 'sri ramana maharshi' - {4873..4877}
M: The Creator is a person whose body is the world. The Nameless one is beyond all gods. Q: Sri Ramana Maharshi died. What difference did it make to him? M: None. 4. 'sri ramana maharshi' - {10073..10077}
M: What have you seen? Q: I have been at Sri Ramanashram and also I have visited Rishikesh. Can I ask you what is your opinion of Sri Ramana Maharshi? M: We are both in the same ancient state. But what do you know of Maharshi? 5. 'sri ramana maharshi' - {11420..11424}
Everything comes in time. The Guru is always ready to share, but there are no takers. Q: Yes, Sri Ramana Maharshi used to say: Gurus there are many, but where are the disciples? M: Well, in the course of time everything happens. All will come through, not a single soul (jiva) shall be lost. 1. 'states of mind' - {2792..2796}
Do you know joy and sorrow? Maharaj: Call them as you please. To me they are states of mind only, and I am not the mind. Q: Is love a state of mind? M: Again, it depends what you mean by love. 2. 'states of mind' - {2887..2891}
M: As bad as to remember oneself continuously. There is a state beyond forgetting and not- forgetting -- the natural state. To remember, to forget -- these are all states of mind, thoughtbound, word-bound. Take for example, the idea of being born. I am told I was born. 3. 'states of mind' - {3200..3204}
In the beginning as in the end, all is one. All division is in the mind (chitta); there is none in reality (chit). Movement and rest are states of mind and cannot be without their opposites. By itself nothing moves, nothing rests. It is a grievous mistake to attribute to mental constructs absolute existence. 4. 'states of mind' - {3746..3750}
But why are they there? Why do l desire pleasure and fear pain? M: Pleasure and pain are states of mind. As long as you think you are the mind, or rather, the body- mind, you are bound to raise such questions. Q: And when I realise that I am not the body, shall I be free from desire and fear? 5. 'states of mind' - {4141..4145}
It comes and goes like all other states. The illusion of being the body-mind is there, only because it is not investigated. Non-investigation is the thread on which all the states of mind are strung. It is like darkness in a closed room. It is there -- apparently. 6. 'states of mind' - {4146..4150}
But when the room is opened, where does it go? It goes nowhere, because it was not there. All states of mind, all names and forms of existence are rooted in non-enquiry, non-investigation, in imagination and credulity. It is right to say 'I am', but to say 'I am this', 'I am that' is a sign of not enquiring, not examining, of mental weakness or lethargy. Q: If all is light, how did darkness arise? 7. 'states of mind' - {5732..5736}
What are they to me? What ends in happiness is virtue, what ends in sorrow is sin. Both are states of mind. Mine is not a State of mind. Q: We are like the blind people at a loss to understand what does it mean to see. 8. 'states of mind' - {8434..8438}
We may give it positive names like pleasure, or joy, or happiness, but essentially it is relief from pain. It is this fear of pain that holds together our social, economic and political institutions. What puzzles me is that we derive pleasure from things and states of mind, which have nothing to do with survival. On the contrary, our pleasures are usually destructive. They damage or destroy the object, the instrument and also the subject of pleasure. 9. 'states of mind' - {8903..8907}
The 'I am' is one. There is no 'higher I-am' and 'lower I-am'. All kinds of states of mind are presented to awareness and there is self-identification with them. The objects of observation are not what they appear to be and the attitudes they are met with are not what they need be. If you think that Buddha, Christ or Krishnamurti speak to the person, you are mistaken. 10. 'states of mind' - {11193..11197}
Where ignorance is not, where is the need of knowledge? By themselves neither ignorance nor knowledge have being. They are only states of mind, which again is but an appearance of movement in consciousness which is in its essence immutable. Q: Is truth within the realm of the mind or beyond? M: It is neither, it is both. 11. 'states of mind' - {11470..11474}
M: Wrong ideas and desires leading to wrong actions, causing dissipation and weakness of mind and body. The discovery and abandonment of the false remove what prevents the real entering the mind. Q: I can distinguish two states of mind: 'I am' and 'the world is'; they arise and subside together. People say: 'I am, because the world is'. You seem to say: 'The world is, because I am'. 12. 'states of mind' - {12742..12746}
They concern the mind only; sattva is a Guna all the same. Q: What is real then? M: He who knows the mind as non-realised and realised, who knows ignorance and knowledge as states of mind, he is the real. When you are given diamonds mixed with gravel, you may either miss the diamonds or find them. It is the seeing that matters. 1. 'such thing as' - {224..228}
M: It is enough to know what you are not. You need not know what you are. For as long as knowledge means description in terms of what is already known, perceptual, or conceptual, there can be no such thing as self-knowledge, for what you are cannot be described, except as except as total negation. All you can say is: 'I am not this, I am not that'. You cannot meaningfully say 'this is what I am'. 2. 'such thing as' - {976..980}
Even the darkness of sleep is refreshing and rejuvenating. Without death we would have been bogged up for ever in eternal senility. Q: Is there no such thing as immortality? M: When life and death are seen as essential to each other, as two aspects of one being, that is immortality. To see the end in the beginning and beginning in the end is the intimation of eternity. 3. 'such thing as' - {2269..2273}
Q: Surely, the mere possession of mind and body does not compel to sin. There must be a third factor at the root of it. I come back again and again to this question of sin and virtue, because now- a-days young people keep on saying that there is no such thing as sin, that one need not be squermish and should follow the moment's desire readily. They will accept neither tradition nor authority and can be influenced only by solid and honest thought. If they refrain from certain actions, it is through fear of police rather than by conviction. 4. 'such thing as' - {2880..2884}
Forgetting presupposes previous knowledge and also the tendency or ability to forget. I admit I cannot enquire into the reason for not-knowing, but forgetting must have some ground. M: There is no such thing as not-knowing. There is only forgetting. What is wrong with forgetting? 5. 'such thing as' - {3211..3215}
M: Witnessing is an experience and rest is freedom from experience. Q: Can't they co-exist, as the tumult of the waves and the quiet of the deep co-exist in the ocean. M: Beyond the mind there is no such thing as experience. Experience is a dual state. You cannot talk of reality as an experience. 6. 'such thing as' - {3833..3837}
You need both clarity and earnestness for self-knowledge. You need maturity of heart and mind, which comes through earnest application in daily life of whatever little you have understood. There is no such thing as compromise in Yoga. If you want to sin, sin wholeheartedly and openly. Sins too have their lessons to teach the earnest sinner, as virtues -- the earnest saint. 7. 'such thing as' - {4383..4387}
Q: No, not yet. M: Naturally. There will be no end to it, because there is no such thing as peace of mind. Mind means disturbance; restlessness itself is mind. Yoga is not an attribute of the mind, nor is it a state of mind. 8. 'such thing as' - {5936..5940}
Or, is it a feeling of sorts? M: Neither action, nor feeling, nor thought express reality. There is no such thing as an expression of reality. You are introducing a duality where there is none. Only reality is, there is nothing else. 9. 'such thing as' - {6301..6305}
You cannot be rid of problems without abandoning illusions. Q: A person is naturally limited. M: There is no such thing as a person. There are only restrictions and limitations. The sum total of these defines the person. 10. 'such thing as' - {6354..6358}
Q: What is the cause of personification, of self-limitation in time and space? M: That which does not exist cannot have a cause. There is no such thing as a separate person. Even taking the empirical point of view, it is obvious that everything is the cause of everything, that everything is as it is, because the entire universe is as it is. Q: Yet personality must have a cause. 11. 'such thing as' - {7167..7171}
When there is no self to witness, there is no witnessing either. It is all very simple; it is the presence of the person that complicates. See that there is no such thing as a permanently separate person and all becomes clear. Awareness -- mind -- matter -- they are one reality in its two aspects as immovable and movable, and the three attributes of inertia, energy and harmony. Q: What comes first: consciousness or awareness? 12. 'such thing as' - {7782..7786}
Abandon the false and you are free of pain; truth makes happy -- truth liberates. Q: The truth is that I am a mind imprisoned in a body and this is a very unhappy truth. M: You are neither the body nor in the body -- there is no such thing as body. You have grievously misunderstood yourself; to understand rightly -- investigate. Q: But I was born as a body, in a body and shall die with the body, as a body. 13. 'such thing as' - {7818..7822}
Now, divest yourself of the idea that you are the body with the help of the contrary idea that you are not the body. It is also an idea, no doubt; treat it like something to be abandoned when its work is done. The idea that I am not the body gives reality to the body, when in fact, there is no such thing as body, it is but a state of mind. You can have as many bodies and as diverse as you like; just remember steadily what you want and reject the incompatibles. Q: I am like a box within box, within box, the outer box acting as the body and the one next to it -- as the indwelling soul. 14. 'such thing as' - {8114..8118}
With the windows shut, the sun remains, but does it see the darkness in the room? Is there anything like darkness to the sun? There is no such thing as unconsciousness, for unconsciousness is not experienceable. We infer unconsciousness when there is a lapse in memory or communication. If I stop reacting, you will say that I am unconscious. 15. 'such thing as' - {8523..8527}
A new golden age may come and last for a time and succumb to its own perfection. For, ebb begins when the tide is at its highest. Q: Is there no such thing as permanent perfection? M: Yes, there is, but it includes all imperfection. It is the perfection of our self-nature which makes everything possible, perceivable, interesting. 16. 'such thing as' - {10292..10296}
The entire universe is his own, including his disciples with their petty plans. Nothing in particular affects him, or, which comes to the same, the entire universe affects him in equal measure. Q: Is there no such thing as the Guru's grace? M: His grace is constant and universal. It is not given to one and denied to another. 17. 'such thing as' - {10438..10442}
All real progress is irreversible. Ups and downs merely show that the teaching has not been taken to heart and translated into action fully. Q: The other day you told us that there is no such thing as karma. Yet we see that every thing has a cause and the sum total of all the causes may be called karma. M: As long as you believe yourself to be a body, you will ascribe causes to everything. 18. 'such thing as' - {10525..10529}
Leave your mind alone, that is all. Don't go along with it. After all, there is no such thing as mind apart from thoughts which come and go obeying their own laws, not yours. They dominate you only because you are interested in them. It is exactly as Christ said 'Resist not evil'. 19. 'such thing as' - {10758..10762}
Q: Where do I come in? M: You make it possible by giving it attention. Q: Is there no such thing as free will? Am I not free to desire? M: Oh no, you are compelled to desire. 20. 'such thing as' - {10819..10823}
M: The very desire to be ready means that the Guru had come and the flame is lighted. It may be a stray word, or a page in a book; the Guru's grace works mysteriously. Q: Is there no such thing as self-preparation? We hear so much about yoga sadhana? M: It is not the person that is doing sadhana. 21. 'such thing as' - {12760..12764}
Do understand that to be, reality need not be known. Ignorance and knowledge are in the mind, not in the real. Q: If there is no such thing as the knowledge of the real, then how do I reach it? M: You need not reach out for what is already with you. Your very reaching out makes you miss it. 22. 'such thing as' - {13172..13176}
It is the mind that creates the unreal and it is the mind that sees the false as false. Q: I understood that the experience of the real follows seeing the false as false. M: There is no such thing as the experience of the real. The real is beyond experience. All experience is in the mind. 23. 'such thing as' - {13610..13614}
M: In your world everything must have a beginning and an end. If it does not, you call it eternal. In my view there is no such thing as beginning or end -- these are all related to time. Timeless being is entirely in the now. Q: The antahkarana, or the 'subtle body', is it real or unreal? 24. 'such thing as' - {14323..14327}
It is the disturbance that makes you aware of water. Consciousness is always of movement, of change. There can be no such thing as changeless consciousness. Changelessness wipes out consciousness immediately. A man deprived of outer or inner sensations blanks out, or goes beyond consciousness and unconsciousness into the birthless and deathless state. 25. 'such thing as' - {15370..15374}
Q: How am I to be rid of the mind? And is life without mind at all possible on the human level? M: There is no such thing as mind. There are ideas and some of them are wrong. Abandon the wrong ideas, for they are false and obstruct your vision of yourself. 26. 'such thing as' - {15561..15565}
Q: It seems that we must suffer, so that we learn to overcome pain. M: Pain has to be endured. There is no such thing as overcoming the pain and no training is needed. Training for the future, developing attitudes is a sign of fear. Q: Once I know how to face pain, I am free of it, not afraid of it, and therefore happy. 1. 'supreme is beyond' - {1962..1966}
Q: How is it reached? M: Desirelessness and fearlessness will take you there. 20: The Supreme is Beyond All. Questioner: You say, reality is one. Oneness, unity, is the attribute of the person. 2. 'supreme is beyond' - {2055..2059}
With energy (rajas), passions arise. With lucidity (sattva) the motive behind the desire is goodwill, compassion, the urge to make happy rather than be happy. But the Supreme is beyond all, yet because of its infinite permeability all cogent desires can be fulfilled. Q: Which desires are cogent? M: Desires that destroy their subjects, or objects, or do not subside on satisfaction are self- contradictory and cannot be fulfilled. 3. 'supreme is beyond' - {5614..5618}
The process of, creation continues, but no notice is taken. The mind is a form of consciousness, and consciousness is an aspect of life. Life creates everything but the Supreme is beyond all. Q: The Supreme is the master and consciousness -- his servant. M: The master is in consciousness, not beyond it. 4. 'supreme is beyond' - {9188..9192}
Do you mean to say that even awareness is not real? M: As long as you deal in terms: real -- unreal; awareness is the only reality that can be. But the Supreme is beyond all distinctions and to it the term 'real' does not apply, for in it all is real and, therefore, need not be labelled as such. It is the very source of reality, it imparts reality to whatever it touches. It just cannot be understood through words. 1. 'take you beyond' - {4010..4014}
It was quite a lot to remember the Guru and his words. My advice to you is even less difficult than this -- just remember yourself. 'I am', is enough to heal your mind and take you beyond. Just have some trust. I don't mislead you. 2. 'take you beyond' - {8326..8330}
If I concentrate on 'there is a table', will it not serve the same purpose? M: As an exercise in concentration -- yes. But it will not take you beyond the idea of a table. You are not interested in tables, you want to know yourself. For this keep steadily in the focus of consciousness the only clue you have: your certainty of being. 3. 'take you beyond' - {9467..9471}
M: You already have all the experience you need, otherwise you would not have come here. You need not gather any more, rather you must go beyond experience. Whatever effort you make, whatever method (sadhana) you follow, will merely generate more experience, but will not take you beyond. Nor will reading books help you. They will enrich your mind, but the person you are will remain intact. 4. 'take you beyond' - {9699..9703}
Don't be deceived. All the endless arguments about the mind are produced by the mind itself, for its own protection, continuation and expansion. It is the blank refusal to consider the convolutions and convulsions of the mind that can take you beyond it. Q: Sir, I am an humble seeker, while you are the Supreme Reality itself. Now the seeker approaches the Supreme in order to be enlightened. 5. 'take you beyond' - {11488..11492}
M: Word refers to a state of mind, not to reality. The river, the two banks, the bridge across -- these are all in the mind. Words alone cannot take you beyond the mind. There must be the immense longing for truth, or absolute faith in the Guru. Believe me, there is no goal, nor a way to reach it. 1. 'take you nowhere' - {6384..6388}
M: Having never left the house you are asking for the way home. Get rid of wrong ideas, that is all. Collecting right ideas also will take you nowhere. Just cease imagining. Q: It is not a matter of achievement, but of understanding. 2. 'take you nowhere' - {6581..6585}
You are yourself wherever you are and you create your own climate. Locomotion and transportation will not give you salvation. You are not the body and dragging the body from place to place will take you nowhere. Your mind is free to roam the three worlds -- make full use of it. Q: If I am free, why am I in a body? 3. 'take you nowhere' - {14680..14684}
Conviction and action are inseparable. If action does not follow conviction, examine your convictions, don't accuse yourself of lack of courage. Self-depreciation will take you nowhere. Without clarity and emotional assent of what use is will? Q: What do you mean by emotional assent? 4. 'take you nowhere' - {14877..14881}
Let me know the way at least. M: You must find your own way. Unless you find it yourself it will not be your own way and will take you nowhere. Earnestly live your truth as you have found it -- act on the little you have understood. It is earnestness that will take you through, not cleverness -- your own or another's. 5. 'take you nowhere' - {15547..15551}
Its condition becomes precarious; whatever it undertakes, ends in a deeper bondage. Q: Then why are sadhanas prescribed? M: Unless you make tremendous efforts, you will not be convinced that effort will take you nowhere. The self is so self confident, that unless it is totally discouraged, it will not give up. Mere verbal conviction is not enough. 1. 'that i am' - {208..212}
Or, maybe nothing at all? Don't you see that all your problems are your body's problems -- food, clothing, shelter, family, friends, name, fame, security, survival -- all these lose their meaning the moment you realise that you may not be a mere body. Q: What benefit is there in knowing that I am not the body? M: Even to say that you are not the body is not quite true. In a way you are all the bodies, hearts and minds and much more. 2. 'that i am' - {306..310}
All definitions apply to your body only and to its expressions. Once this obsession with the body goes, you will revert to your natural state, spontaneously and effortlessly. The only difference between us is that I am aware of my natural state, while you are bemused. Just like gold made into ornaments has no advantage over gold dust, except when the mind makes it so, so are we one in being -- we differ only in appearance. We discover it by being earnest, by searching, enquiring, questioning daily and hourly, by giving one's life to this discovery. 3. 'that i am' - {871..875}
You may leave your home and give trouble to your family, but attachments are in the mind and will not leave you until you know your mind in and out. First thing first -- know yourself, all else will come with it. Q: But you already told me that I am the Supreme Reality. Is it not self-knowledge? M: Of course you are the Supreme Reality! 4. 'that i am' - {876..880}
But what of it? Every grain of sand is God; to know it is important, but that is only the beginning. Q: Well, you told me that I am the Supreme Reality. I believe you. What next is there for me to do? 5. 'that i am' - {920..924}
M: Unconscious of my surroundings -- yes. Q: Not quite unconscious? M: I remain aware that I am unconscious. Q: You use the words 'aware' and 'conscious'. Are they not the same? 6. 'that i am' - {1191..1195}
Such things need special training. Or, just travelling to New York. I may be quite certain that I am beyond time and space, and yet unable to locate myself at will at some point of time and space. I am not interested enough; I see no purpose in undergoing a special Yogic training. I have just heard of New York. 7. 'that i am' - {1485..1489}
Q: Even stones? M: Even stones are conscious and alive. Q: The worry with me is that I am prone to denying existence to what I cannot imagine. M: You would be wiser to deny the existence of what you imagine. It is the imagined that is unreal. 8. 'that i am' - {1625..1629}
You need not see the witness in front of you. Here again, to be is to know. Q: Yes, I see that I am the witness, the awareness itself. But in which way does it profit me? M: What a question! 9. 'that i am' - {1652..1656}
What he told me to do, I did. He told me to concentrate on 'I am' -- I did. He told me that I am beyond all perceivables and conceivables -- I believed. I gave him my heart and soul, my entire attention and the whole of my spare time (I had to work to keep my family alive). As a result of faith and earnest application, I realised my self (swarupa) within three years. 10. 'that i am' - {1769..1773}
Since I am not conscious of myself in the intervals, I can only say that I exist, but not as a person. M: Shall we call it impersonal existence? Q: I would call it rather unconscious existence; I am, but I do not know that I am. M: You have said just now: 'I am, but I do not know that I am'. Could you possibly say it about your being in an unconscious state? 11. 'that i am' - {1770..1774}
M: Shall we call it impersonal existence? Q: I would call it rather unconscious existence; I am, but I do not know that I am. M: You have said just now: 'I am, but I do not know that I am'. Could you possibly say it about your being in an unconscious state? Q: No, I could not. 12. 'that i am' - {1990..1994}
I am rich etc. But such self-identifications are patently false and the cause of bondage. Q: I can now understand that I am not the person, but that which, when reflected in the person, gives it a sense of being. Now, about the Supreme? In what way do I know myself as the Supreme? 13. 'that i am' - {2201..2205}
Q: Can I do away with such unnecessary notions? M: Not as long as you think yourself to be a person. Q: By what sign shall l know that I am beyond sin and virtue? M: By being free from all desire and fear, from the very idea of being a person. To nourish the ideas: 'I am a sinner' 'I am not a sinner', is sin. 14. 'that i am' - {2386..2390}
M: Lower knowledge -- yes. Higher knowledge, knowledge of Reality, is inherent in man's true nature. Q: Can I say that I am not what I am conscious of, nor am I consciousness itself? M: As long as you are a seeker, better cling to the idea that you are pure consciousness, free from all content. To go beyond consciousness is the supreme state. 15. 'that i am' - {2529..2533}
M: Investigate your world, apply your mind to it, examine it critically, scrutinise every idea about it; that will do. Q: The world is too big for investigation. All I know is that I am the world is, the world troubles me and I trouble the world. M: My experience is that everything is bliss. But the desire for bliss creates pain. 16. 'that i am' - {2579..2583}
Q: Conviction by repetition? M: By self-realisation. I found that I am conscious and happy absolutely and only by mistake I thought I owed beingconsciousness- bliss to the body and the world of bodies. Q: You are not a learned man. You have not read much and what you read, or heard did perhaps not contradict itself. 17. 'that i am' - {2899..2903}
Q: You say at the root of the world is self-forgetfulness. To forget I must remember What did I forget to remember? I have not forgotten that I am. M: This 'I am' too may be a part of the illusion. Q: How can it be? 18. 'that i am' - {2902..2906}
M: This 'I am' too may be a part of the illusion. Q: How can it be? You cannot prove to me that I am not. Even when convinced that I am not -- I am. M: Reality can neither be proved nor disproved. 19. 'that i am' - {2903..2907}
Q: How can it be? You cannot prove to me that I am not. Even when convinced that I am not -- I am. M: Reality can neither be proved nor disproved. Within the mind you cannot, beyond the mind you need not. 20. 'that i am' - {2958..2962}
Bliss is the essence of beauty. Q: You speak of Sat-Chit-Ananda. That I am is obvious. That I know is obvious. That I am happy is not at all obvious. 21. 'that i am' - {2960..2964}
That I am is obvious. That I know is obvious. That I am happy is not at all obvious. Where has my happiness gone? M: Be fully aware of your own being and you will be in bliss consciously. 22. 'that i am' - {3318..3322}
Maharaj: By all means. Do you know yourself? Q: I know that I am not the body. Nor am I the mind. M: What makes you say so? 23. 'that i am' - {3738..3742}
Because you are, all can be. The universe is but a partial manifestation of your limitless capacity to become. Q: I find that I am totally motivated by desire for pleasure and fear of pain. However noble my desire and justified my fear, pleasure and pain are the two poles between which my life oscillates. M: Go to the source of both pain and pleasure, of desire and fear. 24. 'that i am' - {3748..3752}
M: Pleasure and pain are states of mind. As long as you think you are the mind, or rather, the body- mind, you are bound to raise such questions. Q: And when I realise that I am not the body, shall I be free from desire and fear? M: As long as there is a body and a mind to protect the body, attractions and repulsions will operate. They will be there, out in the field of events, but will not concern you. 25. 'that i am' - {3840..3844}
Q: I approve of austerity, but in practice I am all for luxury. The habit of chasing pleasure and shunning pain is so ingrained in me, that all my good intentions, quite alive on the level of theory, find no roots in my day-to-day life. To tell me that I am not honest does not help me, for I just do not know how to make myself honest. M: You are neither honest nor dishonest -- giving names to mental states is good only for expressing your approval or disapproval. The problem is not yours -- it is your mind's only. 26. 'that i am' - {3967..3971}
Q: How can you be so sure of yourself? How do you know that what you say is true? M: It is not of myself that I am sure, I am sure of you. All you need is to stop searching outside what can be found only within. Set your vision right before you operate. 27. 'that i am' - {4166..4170}
Enquire what is permanent in the transient, real in the unreal. This is sadhana. Q: The fact is that I am thinking of myself as the body. M: Think of yourself by all means. Only don't bring the idea of a body into the picture. 28. 'that i am' - {4998..5002}
What matters is the idea you have of yourself, for it blocks you. Give it up. Q: From early childhood I was taught to think that I am limited to my name and shape. A mere statement to the contrary will not erase the mental groove. A regular brain-washing is needed -- if at all it can be done. 29. 'that i am' - {5022..5026}
This self- assertion is best expressed in words: 'I am'. Nothing else has being. And I know that I am so and so, the owner of the body, in manifold relations with other owners. M: It is all memory carried over into the now. Q: I can be certain only of what is now. 30. 'that i am' - {5055..5059}
Q: Oh, no. I know by comparison. If I am blind from birth and you tell me that you know things without touching them, while I must touch to know, I am aware that I am blind without knowing what does it mean to see. Similarly, I know that I am lacking something when you assert things which I cannot grasp. You are telling me such wonderful things about myself; according to you I am eternal, omnipresent, omniscient, supremely happy, creator, preserver and destroyer of all there is, the source of all life, the heart of being, the lord and the beloved of every creature. 31. 'that i am' - {5056..5060}
I know by comparison. If I am blind from birth and you tell me that you know things without touching them, while I must touch to know, I am aware that I am blind without knowing what does it mean to see. Similarly, I know that I am lacking something when you assert things which I cannot grasp. You are telling me such wonderful things about myself; according to you I am eternal, omnipresent, omniscient, supremely happy, creator, preserver and destroyer of all there is, the source of all life, the heart of being, the lord and the beloved of every creature. You equate me with the Ultimate Reality, the source and the goal of all existence. 32. 'that i am' - {5230..5234}
M: If they could stay with me, they would come to trust me. Once they trust me, they will follow my advice and discover for themselves. Q: It is not for the training that I am asking just now, but for its results. You had both. You are willing to tell us all about the training, but when it comes to results, you refuse to share. 33. 'that i am' - {5248..5252}
After all, when I talk of trusting me, it is only for a short time, just enough time to start you moving. The more earnest you are, the less belief you need, for soon you will find your faith in me justified. You want me to prove to you that I am trustworthy! How can I and why should l? After all, what I am offering you is the operational approach, so current in Western science. 34. 'that i am' - {5401..5405}
39: By Itself Nothing has Existence. Questioner: As I listen to you I find that it is useless to ask you questions. Whatever the question, you invariably turn it upon itself and bring me to the basic fact that I am living in an illusion of my own making and that reality is inexpressible in words. Words merely add to the confusion and the only wise course is the silent search within. Maharaj: After all, it is the mind that creates illusion and it is the mind that gets free of it. 35. 'that i am' - {5699..5703}
As it is natural for the incense stick to burn out, so it is natural for the body to die. Really, it is a matter of very little importance. What matters is that I am neither the body nor the mind. I am. Q: Your family will be desperate, of course. 36. 'that i am' - {5849..5853}
Wherever there is conflict, effort, struggle, striving, longing for a change, the new is not. To what extent are you free from the habitual tendency to create and perpetuate conflicts? Q: I cannot say that I am now a different man. But I did discover new things about myself, states so unlike what I knew before that I feel justified in calling them new. M: The old self is your own self. 37. 'that i am' - {7001..7005}
Man becomes what he believes himself to be. Abandon all ideas about yourself and you will find yourself to be the pure witness, beyond all that can happen to the body or the mind. Q: If I become anything I think myself to be, and I start thinking that I am the Supreme Reality, will not my Supreme Reality remain a mere idea? M: First reach that state and then ask the question. 49: Mind Causes Insecurity. 38. 'that i am' - {7278..7282}
The child is craving for love and because he does not get it, he is afraid and angry. Sometimes I feel like killing somebody or myself. This desire is so strong that I am constantly afraid. And I do not know how to get free from fear. You see there is a difference between a Hindu mind and a European mind. 39. 'that i am' - {7352..7356}
But let us drop the subject for the moment; after all it is not important why we feel helpless, as long as we see clearly that for the time being we are helpless. I am now 74 years old. And yet I feel that I am an infant. I feel clearly that in spite of all the changes I am a child. My Guru told me: that child, which is you even now, is your real self (swarupa). 40. 'that i am' - {7355..7359}
I feel clearly that in spite of all the changes I am a child. My Guru told me: that child, which is you even now, is your real self (swarupa). Go back to that state of pure being, where the 'I am' is still in its purity before it got contaminated with 'this I am' or 'that I am'. Your burden is of false self-identifications -- abandon them all. My Guru told me -- 'Trust me. 41. 'that i am' - {7781..7785}
M: It is always the false that makes you suffer, the false desires and fears, the false values and ideas, the false relationships between people. Abandon the false and you are free of pain; truth makes happy -- truth liberates. Q: The truth is that I am a mind imprisoned in a body and this is a very unhappy truth. M: You are neither the body nor in the body -- there is no such thing as body. You have grievously misunderstood yourself; to understand rightly -- investigate. 42. 'that i am' - {7789..7793}
To find truth, you must not cling to your convictions; if you are sure of the immediate, you will never reach the ultimate. Your idea that you were born and that you will die is absurd: both logic and experience contradict it. Q: All right, I shall not insist that I am the body. You have a point here. But here and now, as I talk to you, I am in my body -- obviously. 43. 'that i am' - {7818..7822}
Now, divest yourself of the idea that you are the body with the help of the contrary idea that you are not the body. It is also an idea, no doubt; treat it like something to be abandoned when its work is done. The idea that I am not the body gives reality to the body, when in fact, there is no such thing as body, it is but a state of mind. You can have as many bodies and as diverse as you like; just remember steadily what you want and reject the incompatibles. Q: I am like a box within box, within box, the outer box acting as the body and the one next to it -- as the indwelling soul. 44. 'that i am' - {8116..8120}
There is no such thing as unconsciousness, for unconsciousness is not experienceable. We infer unconsciousness when there is a lapse in memory or communication. If I stop reacting, you will say that I am unconscious. In reality I may be most acutely conscious, only unable to communicate or remember. Q: I am asking a simple question: there are about four billion people in the world and they are all bound to die. 45. 'that i am' - {8122..8126}
Will their consciousness continue? And if it does, in what form? Do not tell me that I am not asking the right question, or that you do not know the answer, or that in your world my question is meaningless; the moment you start talking about your world and my world as different and incompatible, you build a wall between us. Either we live in one world or your experience is of no use to us. M: Of course we live in one world. 46. 'that i am' - {8239..8243}
You identify yourself with everything so easily, I find it impossible. The feeling: 'I am not this or that, nor is anything mine' is so strong in me that as soon as a thing or a thought appears, there comes at once the sense 'this I am not'. Q: Do you mean to say that you spend your time repeating 'this I am not, that I am not'? M: Of course not. I am merely verbalizing for your sake. 47. 'that i am' - {8242..8246}
M: Of course not. I am merely verbalizing for your sake. By the grace of my Guru I have realised once and for good that I am neither object nor subject and I do not need to remind myself all the time. Q: I find it hard to grasp what exactly do you mean by saying that you are neither the object nor the subject. At this very moment, as we talk, am I not the object of your experience, and you the subject? 48. 'that i am' - {8253..8257}
Love says: 'I am everything'. Wisdom says: 'I am nothing' Between the two my life flows. Since at any point of time and space I can be both the subject and the object of experience, I express it by saying that I am both, and neither, and beyond both. Q: You make all these extraordinary statements about yourself. What makes you say those things? 49. 'that i am' - {8259..8263}
M: You ask and the answer comes. I watch myself -- I watch the answer and see no contradiction. It is clear to me that I am telling you the truth. It is all very simple. Only you must trust me that I mean what I say, that I am quite serious. 50. 'that i am' - {8261..8265}
It is clear to me that I am telling you the truth. It is all very simple. Only you must trust me that I mean what I say, that I am quite serious. As I told you already, my Guru showed me my true nature -- and the true nature of the world. Having realised that I am one with, and yet beyond the world, I became free from all desire and fear. 51. 'that i am' - {8263..8267}
Only you must trust me that I mean what I say, that I am quite serious. As I told you already, my Guru showed me my true nature -- and the true nature of the world. Having realised that I am one with, and yet beyond the world, I became free from all desire and fear. I did not reason out that I should be free -- I found myself free -- unexpectedly, without the least effort. This freedom from desire and fear remained with me since then. 52. 'that i am' - {8746..8750}
Q: I see you sitting in front of me and replying my questions. M: You see the body only which, of course, was born and will die. Q: It is the life-story of thus body-mind that I am interested in. Was it laid down by you or somebody else, or did it happen accidentally? M: There is a catch in your very question. 53. 'that i am' - {9257..9261}
Give yourself no name, no shape. In the darkness and the silence reality is found. Q: Must not I think with some conviction that I am not the body? Where am I to find such conviction? M: Behave as if you were fully convinced and the confidence will come. 54. 'that i am' - {9406..9410}
If you give it rest, it will settle down and recover its purity and strength. Constant thinking makes it decay. Q: If my true being is always with me, how is it that I am ignorant of it? M: Because it is very subtle and your mind is gross, full of gross thoughts and feelings. Calm and clarify your mind and you will know yourself as you are. 55. 'that i am' - {9435..9439}
Maharaj: I wonder whether I am the right man to answer your questions. I know little about things and people. I know only that I am, and that much you also know. We are equals. Q: Of course I know that I am. 56. 'that i am' - {9437..9441}
I know only that I am, and that much you also know. We are equals. Q: Of course I know that I am. But I do not know what it means. M: What you take to be the 'I' in the 'I am' is not you. 57. 'that i am' - {9658..9662}
Yet consciousness, individual or universal, is not my true abode; I am not in it, it is not mine, there is no 'me' in it. I am beyond, though it is not easy to explain how one can be neither conscious, nor unconscious, but just beyond. I cannot say that I am in God or I am God; God is the universal light and love, the universal witness: I am beyond the universal even. Questioner: In that case you are without name and shape. What kind of being have you? 58. 'that i am' - {9874..9878}
M: I am conscious and unconscious, both conscious and unconscious, neither conscious nor unconscious -- to all this I am witness -- but really there is no witness, because there is nothing to be a witness to. I am perfectly empty of all mental formations, void of mind -- yet fully aware. This I try to express my saying that I am beyond the mind. Q: How can I reach you then? M: Be aware of being conscious and seek the source of consciousness. 59. 'that i am' - {10893..10897}
You do not keep on reminding yourself that you are a man. It is only when your humanity is questioned that you assert it. Similarly, I know that I am all. I do not need to keep on repeating: 'I am all, I am all'. Only when you take me to be a particular, a person, I protest. 60. 'that i am' - {11072..11076}
Are you a person at all? Q: How am I to answer? My sense of being proves only that I am; it does not prove anything which is independent of me. I am relative, both creature and creator of the relative. The absolute proof of the absolute truth -- what is it, where is it? 61. 'that i am' - {11218..11222}
To be open means to want nothing else. Q: I am full of desires and fears. Does it mean that I am not eligible for truth? M: Truth is not a reward for good behaviour, nor a prize for passing some tests. It cannot be brought about. 62. 'that i am' - {11606..11610}
In reality there are no others, and by helping yourself you help everybody else. If you are serious about the sufferings of mankind, you must perfect the only means of help you have -- Yourself. Q: You keep on saying that I am the creator, preserver and destroyer of this world, omnipresent, omniscient, omnipotent. When I ponder over what you say, I ask myself: 'How is it that there is so much evil in my world'. M: There is no evil, there is no suffering; the joy of living is paramount. 63. 'that i am' - {11747..11751}
Q: How can you say you do nothing? Are you not talking to me? M: I do not have the feeling that I am talking. There is talking going on, that is all. Q: I talk. 64. 'that i am' - {11819..11823}
M: None. Believe it or not, I was not even anxious to realise. He only told me that I am the Supreme and then died. I just could not disbelieve him. The rest happened by itself. 65. 'that i am' - {12070..12074}
Conscious merit is mere vanity. Consciousness is always of obstacles; when there are no obstacles, one goes beyond it. Q: Will the understanding that I am not the body give me the strength of character needed for self- control? M: When you know that you are neither body nor mind, you will not be swayed by them. You will follow truth, wherever it takes you, and do what needs be done, whatever the price to pay. 66. 'that i am' - {12113..12117}
When there is also self-identification with the object, caused by desire or fear, such a state is called a person. In reality there is only one state; when distorted by self-identification it is called a person, when coloured with the sense of being, it is the witness; when colourless and limitless, it is called the Supreme. Q: I find that I am always restless, longing, hoping, seeking, finding, enjoying, abandoning, searching again. What is it that keeps me on the boil? M: You are really in search of yourself, without knowing it. 67. 'that i am' - {12352..12356}
The body is looked after by the brain, the brain is illumined by consciousness; awareness watches over consciousness; is there anything beyond awareness? M: How do you know that you are aware? Q: I feel that I am. I cannot express it otherwise. M: When you follow it up carefully from brain through consciousness to awareness, you find that the sense of duality persists. 68. 'that i am' - {12376..12380}
If I ask you what is the taste of your mouth all you can do is to say: it is neither sweet nor bitter, nor sour nor astringent; it is what remains when all these tastes are not. Similarly, when all distinctions and reactions are no more, what remains is reality, simple and solid. Q: All that I understand is that I am in the grip of a beginningless illusion. And I do not see how it can come to an end. If it could, it would -- long ago. 69. 'that i am' - {12475..12479}
It is very much like digging a well. You reject all that is not water, till you reach the life-giving spring. Q: How shall I know that I am moving in the right direction? M: By your progress in intentness, in clarity and devotion to the task. Q: We, Europeans, find it very difficult to keep quiet. 70. 'that i am' - {12507..12511}
The ideas of 'me' and 'mine' are at the root of all conflict. Be free of them and you will be out of conflict. Q: What of it that I am out of conflict? It will not affect the war. If I am the cause of war, I am ready to be destroyed. 71. 'that i am' - {12955..12959}
When you sleep, you are not in pain, nor bound, nor restless. Q: I see your point. While awake, I know that I am, but am not happy; in sleep I am, I am happy, but I don't know it. All I need is to know that I am free and happy. M: Quite so. 72. 'that i am' - {12956..12960}
Q: I see your point. While awake, I know that I am, but am not happy; in sleep I am, I am happy, but I don't know it. All I need is to know that I am free and happy. M: Quite so. Now, go within, into a state which you may compare to a state of waking sleep, in which you are aware of yourself, but not of the world. 73. 'that i am' - {12975..12979}
Unless a Guru is all love and self-giving, he cannot be called a Guru. Only reality begets reality, not the false. Q: I can see that I am false. Who will make me true? M: The very words you said will do it. 74. 'that i am' - {12978..12982}
Who will make me true? M: The very words you said will do it. The sentence: ' I can see that I am false' contains all you need for liberation. Ponder over it, go into it deeply, go to the root of it; it will operate. The power is in the word, not in the person. 75. 'that i am' - {13078..13082}
But you are not paralysed, you merely imagine so. Make the first step and you will be on your way. Q: I feel my hold on the body is so strong that I just cannot give up the idea that I am the body. It will cling to me as long as the body lasts. There are people who maintain that no realisation is possible while alive and I feel inclined to agree with them. 76. 'that i am' - {13203..13207}
Just like the glass of water near your bed if of no use to you, when you dream that you are dying of thirst in a desert. I am trying to wake you up, whatever your dream. Q: Please don't tell me that I am dreaming and that I will soon wake up. I wish it were so. But I am awake and in pain. 77. 'that i am' - {15064..15068}
Consciousness is not the whole of being -- there are other levels on which man is much more co-operative. The Guru is at home on all levels and his energy and patience are inexhaustible. Q: You keep on telling me that I am dreaming and that it is high time I should wake up. How does it happen that the Maharaj, who has come to me in my dreams, has not succeeded in waking me up? He keeps on urging and reminding, but the dream continues. 78. 'that i am' - {15398..15402}
Your direct insight tells you that yourself you know first, for nothing exists to you without your being there to experience its existence. You imagine you do not know your self, because you cannot describe your self. You can always say: 'I know that I am' and you will refuse as untrue the statement: 'I am not'. But whatever can be described cannot be your self, and what you are cannot be described. You can only know your self by being yourself without any attempt at self-definition and self-description. 79. 'that i am' - {15411..15415}
When this too is given up, you remain what you are -- the non-dual Self. You are it here and now, but your vision is obstructed by your false ideas about your self. Q: Well, I admit that I am, I was, I shall be; at least from birth to death. I have no doubts of my being, here and now. But I find that it is not enough. 80. 'that i am' - {15740..15744}
I can see it through your eyes and mind, but I am fully aware that it is a projection of memories; it is touched by the real only at the point of awareness, which can be only now. Q: The only difference between us seems to be that while I keep on saying that I do not know my real self, you maintain that you know it well; is there any other difference between us? M: There is no difference between us; nor can I say that I know myself, I know that I am not describable nor definable. There is a vastness beyond the farthest reaches of the mind. That vastness is my home; that vastness is myself. 81. 'that i am' - {15828..15832}
M: To find the common factor you must abandon all distinctions. Only the universal is in common. Q: What strikes me as exceedingly strange is that while you say that I am merely a product of my memories and woefully limited, I create a vast and rich world in which. everything is contained, including you and your teaching. How this vastness is created and contained in my smallness is what I find hard to understand. 1. 'there is nothing' - {64..68}
It is only being my self, and being my self is all that there is. Everything that exists, exists as my self. There is nothing which is different from me. There is no duality and, therefore, no pain. There are no problems. 2. 'there is nothing' - {310..314}
We discover it by being earnest, by searching, enquiring, questioning daily and hourly, by giving one's life to this discovery. 3: The Living Present. Questioner: As I can see, there is nothing wrong with my body nor with my real being. Both are not of my making and need not be improved upon. What has gone wrong is the 'inner body', call it mind, consciousness, antahkarana, whatever the name. 3. 'there is nothing' - {330..334}
There is the 'stamp of reality' on the actual, which the past and the future do not have. Q: What gives the present that 'stamp of reality'? M: There is nothing peculiar in the present event to make it different from the past and future. For a moment the past was actual and the future will become so. What makes the present so different? 4. 'there is nothing' - {336..340}
I am real for I am always now, in the present, and what is with me now shares in my reality. The past is in memory, the future -- in imagination. There is nothing in the present event itself that makes it stand out as real. It may be some simple, periodical occurrence, like the striking of the clock. In spite of our knowing that the successive strokes are identical, the present stroke is quite different from the previous one and the next -- as remembered, or expected. 5. 'there is nothing' - {851..855}
It all happens quite spontaneously and effortlessly. Q: And what do I discover? M: You discover that there is nothing to discover. You are what you are and that is all. Q: I do not understand! 6. 'there is nothing' - {1206..1210}
Q: By what sign do you recognise it? M: That's the point that it leaves no traces. There is nothing to recognise it by. It must be seen directly, by giving up all search for signs and approaches. When all names and forms have been given up, the real is with you. 7. 'there is nothing' - {1925..1929}
It makes all the difference to the room, but none to the sun. Yet all this is secondary to the tiny little thing which is the 'I am'. Without the 'I am' there is nothing. All knowledge is about the 'I am'. False ideas about this 'I am' lead to bondage, right knowledge leads to freedom and happiness. 8. 'there is nothing' - {2105..2109}
M: To explain the Self. Q: But is there anything beyond the Self? M: Outside the Self there is nothing. All is one and all is contained in 'I am'. In the waking and dream states it is the person. 9. 'there is nothing' - {2431..2435}
I need nothing, not even myself, for myself I cannot lose. Q: Not even God? M: All these ideas and distinctions exist in your world; in mine there is nothing of the kind. My world is single and very simple. Q: Nothing happens there? 10. 'there is nothing' - {2494..2498}
M: I am quite conscious of your troubles. Q: Then what are you doing about them? M: There is nothing I need doing. They come and go. Q: Do they go by the very act of your giving them attention? 11. 'there is nothing' - {2868..2872}
Cling to one thing, that matters, hold on to 'I am' and let go all else. This is sadhana. In realisation there is nothing to hold on to and nothing to forget. Everything is known, nothing is remembered. Q: What is the cause of self-forgetting? 12. 'there is nothing' - {2991..2995}
Questioner: As I can see, the world is a school of Yoga and life itself is Yoga practice. Everybody strives for perfection and what is Yoga but striving. There is nothing contemptible about the so- called 'common' people and their 'common' lives. They strive as hard and suffer as much as the Yogi, only they are not conscious of their true purpose. Maharaj: In what way are your common people -- Yogis? 13. 'there is nothing' - {3072..3076}
Q: Can there be happiness in unity? Does not all happiness imply necessarily contact, hence duality? M: There is nothing wrong with duality as long as it does not create conflict. Multiplicity and variety without strife is joy. In pure consciousness there is light. 14. 'there is nothing' - {3135..3139}
Even then, what is remembered, is but another dream. The memory of the false cannot but give rise to the false. There is nothing wrong with memory as such. What is false is its content. Remember facts, forget opinions. 15. 'there is nothing' - {3712..3716}
Q: That is all? M: That is all. There is nothing more to it. Q: All my waking and dreaming I am conscious of myself. It does not help me much. 16. 'there is nothing' - {3777..3781}
It is my evaluation and attitude that differ. I see the same world as you do, but not the same way. There is nothing mysterious about it. Everybody sees the world through the idea he has of himself. As you think yourself to be, so you think the world to be. 17. 'there is nothing' - {3781..3785}
As you think yourself to be, so you think the world to be. If you imagine yourself as separate from the world, the world will appear as separate from you and you will experience desire and fear. I do not see the world as separate from me and so there is nothing for me to desire, or fear. Q: You are a point of light in the world. Not everybody is. 18. 'there is nothing' - {3823..3827}
You seem to claim reality for your inner, subjective states and deny all reality to the concrete, external world. M: Both the subjective and the objective are changeful and transient. There is nothing real about them. Find the permanent in the fleeting, the one constant factor in every experience. Q: What is this constant factor? 19. 'there is nothing' - {4153..4157}
Self-forgetfulness is the darkness. When we are absorbed in other things, in the not-self, we forget the self. There is nothing unnatural about it. But, why forget the self through excess of attachment? Wisdom lies in never forgetting the self as the ever-present source of both the experiencer and his experience. 20. 'there is nothing' - {4177..4181}
Nothing is external. Q: When the body idea becomes obsessive, is it not altogether wrong? M: There is nothing wrong in the idea of a body, nor even in the idea 'I am the body'. But limiting oneself to one body only is a mistake. In reality all existence, every form, is my own, within my consciousness. 21. 'there is nothing' - {4230..4234}
M: If he comes, he is sure to get help. Because he was destined to get help, he came. There is nothing fanciful about it. I cannot help some and refuse others. All who come are helped, for such is the law. 22. 'there is nothing' - {4345..4349}
Don't be afraid, don't resist, don't delay. Be what you are. There is nothing to be afraid of. Trust and try. Experiment honestly. 23. 'there is nothing' - {4427..4431}
Beyond the self (vyakta) lies the unmanifested (avyakta), the causeless cause of everything. Even to talk of re-uniting the person with the self is not right, because there is no person, only a mental picture given a false reality by conviction. Nothing was divided and there is nothing to unite. Q: Yoga helps in the search for and the finding of the self. M: You can find what you have lost. 24. 'there is nothing' - {4537..4541}
Q: If what I am, as I am, the person I take myself to be, cannot be happy, then what am I to do? M: You can only cease to be -- as you seem to be now. There is nothing cruel in what I say. To wake up a man from a nightmare is compassion. You came here because you are in pain, and all I say is: wake up, know yourself, be yourself. 25. 'there is nothing' - {4573..4577}
A truly vicious circle! Maharaj: There are no conditions to fulfil. There is nothing to be done, nothing to be given up. Just look and remember, whatever you perceive is not you, nor yours. It is there in the field of consciousness, but you are not the field and its contents, nor even the knower of the field. 26. 'there is nothing' - {4936..4940}
M: All beings are in me. But bringing down into the brain the content of another brain requires special training. There is nothing that cannot be achieved by training. Q: I am not your projection, nor are you mine. I am on my own right, not merely as your creation. 27. 'there is nothing' - {4967..4971}
M: By all means help the world. You will not help much, but the effort will make you grow. There is nothing wrong in trying to help the world. Q: Surely there were people, common people, who helped greatly. M: When the time comes for the world to be helped, some people are given the will, the wisdom and the power to cause great changes. 28. 'there is nothing' - {5309..5313}
I have nothing which you do not have. Self-knowledge is not a piece of property to be offered and accepted. It is a new dimension altogether, where there is nothing to give or take. Q: Give us at least some insight into the content of your mind while you live your daily life. To eat, to drink, to talk, to sleep -- how does it feel at your end? 29. 'there is nothing' - {5405..5409}
Maharaj: After all, it is the mind that creates illusion and it is the mind that gets free of it. Words may aggravate illusion, words may also help dispel it. There is nothing wrong in repeating the same truth again and again until it becomes reality. Mother's work is not over with the birth of the child. She feeds it day after day, year after year until it needs her no longer. 30. 'there is nothing' - {5803..5807}
Forces beyond my control determine my behaviour. M: Develop the witness attitude and you will find in your own experience that detachment brings control. The state of witnessing is full of power, there is nothing passive about it. 42: Reality can not be Expressed. Questioner: I have noticed a new self emerging in me, independent of the old self. 31. 'there is nothing' - {5938..5942}
There is no such thing as an expression of reality. You are introducing a duality where there is none. Only reality is, there is nothing else. The three states of waking, dreaming and sleeping are not me and I am not in them. When I die, the world will say -- 'Oh, Maharaj is dead! 32. 'there is nothing' - {5996..6000}
There seems to be no progress in what you tell us. Maharaj: In a hospital the sick are treated and get well. The treatment is routine, with hardly any change, but there is nothing monotonous about health. My teaching may be routine, but the fruit of it is new from man to man. Q: What is realisation? 33. 'there is nothing' - {6242..6246}
So is the pure light there whether you say 'I' or not. Become aware of that pure light and you will never lose it. The beingness in being, the awareness in consciousness, the interest in every experience -- that is not describable, yet perfectly accessible, for there is nothing else. Q: You talk of reality directly -- as the all-pervading, ever-present, eternal, all-knowing, all- energizing first cause. There are other teachers, who refuse to discuss reality at all. 34. 'there is nothing' - {6350..6354}
All is here and now, but we do not see it. Truly, all is in me and by me. There is nothing else. The very idea of 'else' is a disaster and a calamity. Q: What is the cause of personification, of self-limitation in time and space? 35. 'there is nothing' - {6561..6565}
sex, power, fame -- will make you happy is to deceive yourself. Only something as vast and deep as your real self can make you truly and lastingly happy. Q: Since there is nothing basically wrong in desire as an expression of love of self, how should desire be managed? M: Live your life intelligently, with the interests of your deepest self always in mind. After all, what do you really want? 36. 'there is nothing' - {6574..6578}
Q: And what is their purpose? M: The self is universal and its aims are universal. There is nothing personal about the self. Live an orderly life, but don't make it a goal by itself. It should be the starting point for high adventure. 37. 'there is nothing' - {6878..6882}
I am that infinite ocean of consciousness in which all happens. I am also beyond all existence and cognition, pure bliss of being. There is nothing I feel separate from, hence I am all. No thing is me, so I am nothing. The same power that makes the fire burn and the water flow, the seeds sprout and the trees grow, makes me answer your questions. 38. 'there is nothing' - {6881..6885}
No thing is me, so I am nothing. The same power that makes the fire burn and the water flow, the seeds sprout and the trees grow, makes me answer your questions. There is nothing personal about me, though the language and the style may appear personal. A person is a set pattern of desires and thoughts and resulting actions; there is no such pattern in my case. There is nothing I desire or fear -- how can there be a pattern? 39. 'there is nothing' - {6883..6887}
There is nothing personal about me, though the language and the style may appear personal. A person is a set pattern of desires and thoughts and resulting actions; there is no such pattern in my case. There is nothing I desire or fear -- how can there be a pattern? Q: Surely, you will die. M: Life will escape, the body will die, but it will not affect me in the least. 40. 'there is nothing' - {7453..7457}
Make straight your hooks and nothing can hold you. Give up your addictions. There is nothing else to give up. Stop your routine of acquisitiveness, your habit of looking for results and the freedom of the universe is yours. Be effortless. 41. 'there is nothing' - {7706..7710}
Craving born of memory is also the destroyer of memory. Q: How am I to fight desire? There is nothing stronger. M: The waters of life are thundering over the rocks of objects -- desirable or hateful. Remove the rocks by insight and detachment and the same waters will flow deep and silent and swift, in greater volume and with greater power. 42. 'there is nothing' - {7978..7982}
Love does not cling; clinging is not love. Q: So there is no way to gain detachment? M: There is nothing to gain. Abandon all imaginings and know yourself as you are. Self-knowledge is detachment. 43. 'there is nothing' - {7984..7988}
When you know that you lack nothing, that all there is, is you and yours, desire ceases. Q: To know myself must I practise awareness? M: There is nothing to practise. To know yourself, be yourself. To be yourself, stop imagining yourself to be this or that. 44. 'there is nothing' - {8076..8080}
I know myself as I am; as I appeared or will appear is not within my experience. It is not that I do not remember. In fact there is nothing to remember. Reincarnation implies a reincarnating self. There is no such thing. 45. 'there is nothing' - {8130..8134}
Our world is real, but your view of it is not. There is no wall between us, except the one built by you. There is nothing wrong with the senses, it is your imagination that misleads you. It covers up the world as it is, with what you imagine it to be -- something existing independently of you and yet closely following your inherited, or acquired patterns. There is a deep contradiction in your attitude, which you do not see and which is the cause of sorrow. 46. 'there is nothing' - {8236..8240}
Q: When you say: clear and empty, what do you mean? M: I mean free of all contents. To myself I am neither perceivable nor conceivable; there is nothing I can point out and say: 'this I am'. You identify yourself with everything so easily, I find it impossible. The feeling: 'I am not this or that, nor is anything mine' is so strong in me that as soon as a thing or a thought appears, there comes at once the sense 'this I am not'. 47. 'there is nothing' - {8668..8672}
Your concern with future is due to fear of pain and desire for pleasure, to the jnani all is bliss: he is happy with whatever comes. Bringing up a child from birth to maturity may seem a hard task, but to a mother the memories of hardships are a joy. There is nothing wrong with the world. What is wrong is in the way you look at it. It is your own imagination that misleads you. 48. 'there is nothing' - {8737..8741}
Q: Is not attention an attitude of mind? M: Yes, when the mind is eager for reality, it gives attention. There is nothing wrong with your world, it is your thinking yourself to be separate from it that creates disorder. Selfishness is the source of all evil. Q: I am coming back to my question. 49. 'there is nothing' - {9872..9876}
Is there no contradiction in it? If you are beyond consciousness, what are you witnessing to? M: I am conscious and unconscious, both conscious and unconscious, neither conscious nor unconscious -- to all this I am witness -- but really there is no witness, because there is nothing to be a witness to. I am perfectly empty of all mental formations, void of mind -- yet fully aware. This I try to express my saying that I am beyond the mind. 50. 'there is nothing' - {9930..9934}
In the same way, you perceive, you feel, you think without knowing the why and how of it. Similarly you are yourself without knowing it. There is nothing wrong with you as the Self. It is what it is to perfection. It is the mirror that is not clear and true and, therefore, gives you false images. 51. 'there is nothing' - {9953..9957}
Q: So far I have been following you. Now, what am I expected to do? M: There is nothing to do. Just be. Do nothing. 52. 'there is nothing' - {9963..9967}
Q: Surely, there are degrees of realisation. M: There are no steps to self-realisation. There is nothing gradual about it. It happens suddenly and is irreversible. You rotate into a new dimension, seen from which the previous ones are mere abstractions. 53. 'there is nothing' - {10321..10325}
A reflection of the watcher in the mind creates the sense of 'I' and the person acquires an apparently independent existence. In reality there is no person, only the watcher identifying himself with the 'I' and the 'mine'. The teacher tells the watcher: you are not this, there is nothing of yours in this, except the little point of 'I am', which is the bridge between the watcher and his dream. 'I am this, I am that' is dream, while pure 'I am' has the stamp of reality on it. You have tasted so many things -- all came to naught. 54. 'there is nothing' - {10538..10542}
Q: Nothing absolutely. His experience did not affect me at all. One thing I have understood: there is nothing to search for. Wherever I may go, nothing waits for me at the end of the journey. Discovery is not the result of transportation. 55. 'there is nothing' - {10543..10547}
M: Yes, you are quite apart from anything that can be gained or lost. Q: Do you call it vairagya, relinquishment, renunciation? M: There is nothing to renounce. Enough if you stop acquiring. To give you must have, and to have you must take. 56. 'there is nothing' - {10553..10557}
When you are not out for business, what is the use of this endless anxiety of choice? Restlessness takes you nowhere. Something prevents you from seeing that there is nothing you need. Find it out and see its falseness. It is like having swallowed some poison and suffering from unquenchable craving for water. 57. 'there is nothing' - {10659..10663}
You call it high because you are afraid of it. First be free from fear. See that there is nothing to be afraid of. Fearlessness is the door to the Supreme. Q: No amount of effort can make me fearless. 58. 'there is nothing' - {10662..10666}
Fearlessness is the door to the Supreme. Q: No amount of effort can make me fearless. M: Fearlessness comes by itself, when you see that there is nothing to be afraid of. When you walk in a crowded street, you just bypass people. Some you see, some you just glance at, but you do not stop. 59. 'there is nothing' - {11008..11012}
Spiritual maturity lies in the readiness to let go everything. The giving up is the first step. But the real giving up is in realising that there is nothing to give up, for nothing is your own. It is like deep sleep -- you do not give up your bed when you fall sleep -- you just forget it. 74: Truth is Here and Now. 60. 'there is nothing' - {11066..11070}
I am a person, limited and aware of its limitations. I am a fact, but a most unsubstantial fact I am. There is nothing I can build on my momentary existence as a person. M: Your words are wiser than you are! As a person, your existence is momentary. 61. 'there is nothing' - {11491..11495}
There must be the immense longing for truth, or absolute faith in the Guru. Believe me, there is no goal, nor a way to reach it. You are the way and the goal, there is nothing else to reach except yourself. All you need is to understand and understanding is the flowering of the mind. The tree is perennial, but the flowering and the fruit bearing come in season. 62. 'there is nothing' - {11509..11513}
Q: How can you say I have made the world? I hardly know it. M: There is nothing in the world that you cannot know, when you know yourself. Thinking yourself to be the body you know the world as a collection of material things. When you know yourself as a centre of consciousness, the world appears as the ocean of the mind. 63. 'there is nothing' - {11611..11615}
Look, how everything clings to life, how dear the existence is. Q: On the screen of my mind images follow each other in endless succession. There is nothing permanent about me. M: Have a better look at yourself. The screen is there -- it does not change. 64. 'there is nothing' - {11625..11629}
You believe you know the world and yourself -- but it is only your ignorance that makes you say: I know. Begin with the admission that you do not know and start from there. There is nothing that can help the world more than your putting an end to ignorance. Then, you need not do anything in particular to help the world. Your very being is a help, action or no action. 65. 'there is nothing' - {11674..11678}
You have a mind which is spread in time. One after another all things happen to you and the memory remains. There is nothing wrong in it. The problem arises only when the memory of past pains and pleasures -- which are essential to all organic life -- remains as a reflex, dominating behaviour. This reflex takes the shape of 'I' and uses the body and the mind for its purposes, which are invariably in search for pleasure or flight from pain. 66. 'there is nothing' - {11690..11694}
Then your normal natural state reappears, in which you are neither the body nor the mind, neither the 'me' nor the 'mine', but in a different state of being altogether. It is pure awareness of being, without being this or that, without any self-identification with anything in particular, or in general. In that pure light of consciousness there is nothing, not even the idea of nothing. There is only light. Q: There are people whom I love. 67. 'there is nothing' - {11847..11851}
M: In the void beyond being and non-being, beyond consciousness. This void is also fullness; do not pity me. It is like a man saying: 'I have done my work, there is nothing left to do'. Q: You are giving a certain date to your realisation. It means something did happen to you at that date. 68. 'there is nothing' - {11883..11887}
I have no mind of my own; what I need to know the universe brings before me, as it supplies the food I eat. Q: Do you know all you want to know? M: There is nothing I want to know. But what I need to know, I come to know. Q: Does this knowledge come to you from within or from outside? 69. 'there is nothing' - {12947..12951}
The very conditions of its arising make happiness impossible. Peace, power, happiness, these are never personal states, nobody can say 'my peace', 'my power' -- because 'mine' implies exclusivity, which is fragile and insecure. Q: I know only my conditioned existence; there is nothing else. M: Surely, you cannot say so. In deep sleep you are not conditioned. 70. 'there is nothing' - {13182..13186}
Q: I hear you talking of the unshakable and blissful. What is in your mind when you use these words? M: There is nothing in my mind. As you hear the words, so do I hear them. The power that makes everything happen makes them also happen. 71. 'there is nothing' - {13761..13765}
We know little about Yoga and we are here because we were told that spiritual teachers play an important role in Indian life. Maharaj: You are welcome. There is nothing new you will find here. The work we are doing is timeless. It was the same ten thousand years ago. 72. 'there is nothing' - {14006..14010}
M: Peace, after all, is also a condition of the mind. Q: Beyond the mind is silence. There is nothing to be said about it. M: Yes, all talk about silence is mere noise. Q: Why do we seek worldly happiness, even after having tasted one's own natural spontaneous happiness? 73. 'there is nothing' - {14404..14408}
Before you ask about ignorance, why don't you enquire first, who is the ignorant? When you say you are ignorant, you do not know that you have imposed the concept of ignorance over the actual state of your thoughts and feelings. Examine them as they occur, give them your full attention and you will find that there is nothing like ignorance, only inattention. Give attention to what worries you, that is all. After all, worry is mental pain and pain is invariably a call for attention. 74. 'there is nothing' - {14483..14487}
Give up this habit, remember that you are not what you perceive, use your power of alert aloofness. See yourself in all that lives and your behaviour will express your vision. Once you realise that there is nothing in this world, which you can call your own, you look at it from the outside as you look at a play on the stage, or a picture on the screen, admiring and enjoying, but really unmoved. As long as you imagine yourself to be something tangible and solid, a thing among things, actually existing in time and space, short-lived and vulnerable, naturally you will be anxious to survive and increase. But when you know yourself as beyond space and time -- in contact with them only at the point of here and now, otherwise all-pervading and all-containing, unapproachable, unassailable, invulnerable -- you will be afraid no longer. 75. 'there is nothing' - {14528..14532}
This happiness is mere excitement caused by relief from pain. Real happiness is utterly unselfconscious. It is best expressed negatively as: 'there is nothing wrong with me. I have nothing to worry about'. After all, the ultimate purpose of all sadhana is to reach a point, when this conviction, instead of being only verbal, is based on the actual and ever-present experience. 76. 'there is nothing' - {14710..14714}
Ultimately, all you do is based on your conviction that the world is real and independent of yourself. Were you convinced of the contrary, your behaviour would have been quite different. Q: There is nothing wrong with my convictions; my actions are shaped by circumstances. M: In other words, you are convinced of the reality of your circumstances, of the world in which you live. Trace the world to its source and you will find that before the world was, you were and when the world is no longer, you remain. 77. 'there is nothing' - {14720..14724}
You cannot see yourself as independent of everything unless you drop everything and remain unsupported and undefined. Once you know yourself, it is immaterial what you do, but to realise your independence, you must test it by letting go all you were dependent on. The realised man lives on the level of the absolutes; his wisdom, love and courage are complete, there is nothing relative about him. Therefore he must prove himself by tests more stringent, undergo trials more demanding. The tester, the tested and the set up for testing are all within; it is an inner drama to which none can be a party. 78. 'there is nothing' - {14777..14781}
M: Yes, but they are no longer of his own creation. His suffering is not poisoned by a sense of guilt. There is nothing wrong with suffering for the sins of others. Your Christianity is based on this. Q: Is not all suffering self-created? 79. 'there is nothing' - {14788..14792}
Habit and passion blind and mislead. Compassionate awareness heals and redeems. There is nothing we can do, we can only let things happen according to their nature. Q: Do you advocate complete passivity? M: Clarity and charity is action. 80. 'there is nothing' - {14999..15003}
I see no saints nor sinners, only living beings. I do not hand out grace. There is nothing I can give, or deny, which you do not have already in equal measure. Just be aware of your riches and make full use of them. As long as you imagine that you need my grace, you will be at my door begging for it. 81. 'there is nothing' - {15481..15485}
No effort can take you there, only the clarity of understanding. Trace your misunderstandings and abandon them, that is all. There is nothing to seek and find, for there is nothing lost. Relax and watch the 'I am'. Reality is just behind it. 1. 'there is only' - {1286..1290}
M: All this talk shows ignorance. Q: And what is the knower's view? M: There is only light and the light is all. Everything else is but a picture made of light. The picture is in the light and the light is in the picture. 2. 'there is only' - {1481..1485}
How can it be unconscious? M: You talk of the unconscious when there is a lapse in memory. In reality there is only consciousness. All life is conscious, all consciousness -- alive. Q: Even stones? 3. 'there is only' - {1856..1860}
Has it any value from the spiritual point of view? Maharaj: When you paint what do you think about? Q: When I paint, there is only the painting and myself. M: What are you doing there? Q: I paint. 4. 'there is only' - {2656..2660}
Whom to be afraid of? There is no separation, we are not separate selves. There is only one Self, the Supreme Reality, in which the personal and the impersonal are one. Q: All I want is to be able to help the world. M: Who says you cannot help? 5. 'there is only' - {2881..2885}
I admit I cannot enquire into the reason for not-knowing, but forgetting must have some ground. M: There is no such thing as not-knowing. There is only forgetting. What is wrong with forgetting? It is as simple to forget as to remember. 6. 'there is only' - {3459..3463}
There is no question of failure, neither in the short run nor in the long. It is like travelling a long and arduous road in an unknown country. Of all the innumerable steps there is only the last which brings you to your destination. Yet you will not consider all previous steps as failures. Each brought you nearer to your goal, even when you had to turn back to by-pass an obstacle. 7. 'there is only' - {4108..4112}
To talk meaningfully of the beginning of anything, you must step out of it. And the moment you step out, you realise that there is no such thing and never was. There is only reality, in which no 'thing' has any being on its own. Like waves are inseparable from the ocean, so is all existence rooted in being. Q: The fact is that here and now I am asking you: when did the feeling 'I am the body' arise? 8. 'there is only' - {4169..4173}
M: Think of yourself by all means. Only don't bring the idea of a body into the picture. There is only a stream of sensations, perceptions, memories and ideations. The body is an abstraction, created by our tendency to seek unity in diversity -- which again is not wrong. Q: I am being told that to think 'I am the body' is a blemish in the mind. 9. 'there is only' - {4869..4873}
The one witness reflects itself in the countless bodies as 'I am'. As long as the bodies, however subtle, last, the 'I am' appears as many. Beyond the body there is only the One. Q: God? M: The Creator is a person whose body is the world. 10. 'there is only' - {6935..6939}
Q: What is meditation and what are its uses? M: As long as you are a beginner certain formalised meditations, or prayers may be good for you. But for a seeker for reality there is only one meditation -- the rigorous refusal to harbour thoughts. To be free from thoughts is itself meditation. Q: How is it done? 11. 'there is only' - {7379..7383}
M: Your expectation of something unique and dramatic, of some wonderful explosion, is merely hindering and delaying your self-realisation. You are not to expect an explosion, for the explosion has already happened -- at the moment when you were born, when you realised yourself as being- knowingfeeling. There is only one mistake you are making: you take the inner for the outer and the outer for the inner. What is in you, you take to be outside you and what is outside, you take to be in you. The mind and feelings are external, but you take them to be intimate. 12. 'there is only' - {7773..7777}
Be sure your attitude is of pure goodwill, free of expectation of any kind. Those who seek mere happiness may end up in sublime indifference, while love will never rest. As to method, there is only one -- you must come to know yourself -- both what you appear to be and what you are. Clarity and charity go together -- each needs and strengthens the other. Q: Compassion implies the existence of an objective world, full of avoidable sorrow. 13. 'there is only' - {8190..8194}
Know the source of it all, which is in yourself, and you will find all your questions answered. Q: The seer and the seen: are they one or two? M: There is only seeing; both the seer and the seen are contained in it. Don't create differences where there are none. Q: I began with the question about the man who died. 14. 'there is only' - {8597..8601}
Q: Do you mean to say that between good and evil there is no wall? M: There is no wall, because there is no good and no evil. In every concrete situation there is only the necessary and the unnecessary. The needful is right, the needless is wrong. Q: Who decides? 15. 'there is only' - {8757..8761}
Q: It requires intelligence and energy to build and maintain a living body. Where do they come from? M: There is only imagination. The intelligence and power are all used up in your imagination. It has absorbed you so completely that you just cannot grasp how far from reality you have wandered. 16. 'there is only' - {9011..9015}
The sadhu just turned round and walked west. We hope to live just like that -- adjusting ourselves to circumstances as sent us by our Guru. M: There is only life. There is nobody who lives a life. Q: That we understand, yet constantly we make attempts to live our lives instead of just living. 17. 'there is only' - {9325..9329}
Q: What difference does it make? M: The mind is no more. There is only love in action. Q: How shall I recognise this state when I reach it? M: There will be no fear. 18. 'there is only' - {10262..10266}
To make it true, think true. Q: If the shape of things is mere appearance, what are they in reality? M: In reality there is only perception. The perceiver and the perceived are conceptual, the fact of perceiving is actual. Q: Where does the Absolute come in? 19. 'there is only' - {10278..10282}
Questioner: It is our repeated experience that the disciples do much harm to their Gurus. They make plans and carry them out, without considering the Guru's wishes. In the end there is only endless worry for the Guru and bitterness for his disciples. Maharaj: Yes, it does happen. Q: Who compels the Guru to submit to these indignities? 20. 'there is only' - {10689..10693}
By itself the mind can actualise any number of possibilities, but unless they are prompted by love, they are valueless. Love precedes creation. Without it there is only chaos. Q: Where is the action in awareness? M: You are so incurably operational! 21. 'there is only' - {11535..11539}
Q: I remember Gandhiji telling me once that the Self is not bound by the law of non-violence (ahimsa). The Self has the freedom to impose suffering on its expressions in order to set them right. M: On the level of duality it may be so, but in reality there is only the source, dark in itself, making everything shine. Unperceived, it causes perception. Unfelt, it causes feeling. 22. 'there is only' - {11691..11695}
It is pure awareness of being, without being this or that, without any self-identification with anything in particular, or in general. In that pure light of consciousness there is nothing, not even the idea of nothing. There is only light. Q: There are people whom I love. Must I give them up? 23. 'there is only' - {11872..11876}
Stop moving, and there will be no world. Look within and you will find that the point of light is the reflection of the immensity of light in the body, as the sense 'I am'. There is only light, all else appears. Q: Do you know that light? Have you seen it? 24. 'there is only' - {12029..12033}
I neither act nor cause others to act; I am timelessly aware of what is going on. Q: In your mind, or also in other minds? M: There is only one mind, which swarms with ideas; 'I am this, I am that, this is mine, that is mine'. I am not the mind, never was, nor shall be. Q: How did the mind come into being? 25. 'there is only' - {12112..12116}
M: Awareness with an object we called witnessing. When there is also self-identification with the object, caused by desire or fear, such a state is called a person. In reality there is only one state; when distorted by self-identification it is called a person, when coloured with the sense of being, it is the witness; when colourless and limitless, it is called the Supreme. Q: I find that I am always restless, longing, hoping, seeking, finding, enjoying, abandoning, searching again. What is it that keeps me on the boil? 26. 'there is only' - {12877..12881}
Within the limits of illusion the answer is: desire born from memory attracts you to a body and makes you think as one with it. But this is true only from the relative point of view. In fact, there is no body, nor a world to contain it; there is only a mental condition, a dream-like state, easy to dispel by questioning its reality. Q: After you die, will you come again? If I live long enough, will I meet you again. 27. 'there is only' - {14580..14584}
In reality all is real and identical. As we put it, saguna and nirguna are one in Parabrahman. There is only the Supreme. In movement, it Is saguna. Motionless, it is nirguna. 28. 'there is only' - {15364..15368}
M: The self you want to know, is it some second self? Are you made of several selves? Surely, there is only one self and you are that self. The self you are is the only self there is. Remove and abandon your wrong ideas about yourself and there it is, in all its glory. 1. 'there must be' - {184..188}
Questioner: It is a matter of daily experience that on waking up the world suddenly appears. Where does it come from? Maharaj: Before anything can come into being there must be somebody to whom it comes. All appearance and disappearance presupposes a change against some changeless background. Q: Before waking up I was unconscious. 2. 'there must be' - {257..261}
What is the basic difference between us? Maharaj: There is no basic difference. Q: Still there must be some real difference, I come to you, you do not come to me. M: Because you imagine differences, you go here and there in search of 'superior' people. Q: You too are a superior person. 3. 'there must be' - {473..477}
M: How do you go about finding anything? By keeping your mind and heart in it. Interest there must be and steady remembrance. To remember what needs to be remembered is the secret of success. You come to it through earnestness. 4. 'there must be' - {886..890}
This witnessing is essential for the separation of the self from the not-self. Q: The witnessing -- is it not my real nature? M: For witnessing, there must be something else to witness. We are still in duality! Q: What about witnessing the witness? 5. 'there must be' - {2090..2094}
Q: Yet, so many jivas get into bodies. Surely it cannot be some error of judgement. There must be a purpose. What could it be? M: To know itself the self must be faced with its opposite -- the not-self. 6. 'there must be' - {2268..2272}
M: He who has a body, sins with the body, he who has a mind, sins with the mind. Q: Surely, the mere possession of mind and body does not compel to sin. There must be a third factor at the root of it. I come back again and again to this question of sin and virtue, because now- a-days young people keep on saying that there is no such thing as sin, that one need not be squermish and should follow the moment's desire readily. They will accept neither tradition nor authority and can be influenced only by solid and honest thought. 7. 'there must be' - {2524..2528}
Build the bridge. M: There is no need of a bridge. Q: There must be some link between your world and mine. M: There is no need of a link between a real world and an imaginary world, for there cannot be any. Q: So what are we to do? 8. 'there must be' - {2552..2556}
And what is a jnani but a man with a genius for reality! This world of mine cannot be an accident. It makes sense, there must be a plan behind it. My God has a plan. M: If the world is false, then the plan and its creator are also false. 9. 'there must be' - {2680..2684}
Q: God and the Mahatma are they one or two? M: They are one. Q: There must be some difference. M: God is the All-Doer, the jnani is a non-doer. God himself does not say: 'I am doing all. 10. 'there must be' - {2876..2880}
They alternate like day and night. Reality is beyond both. Q: Surely there must be a difference between forgetting and not knowing. Not knowing needs no cause. Forgetting presupposes previous knowledge and also the tendency or ability to forget. 11. 'there must be' - {3062..3066}
Yes, ultimately all Yogas end in your adhi yoga, the marriage of consciousness (the bride) to life (the bridegroom). Consciousness and being (sad-chit) meet in bliss (ananda). For bliss to arise there must be meeting, contact, the assertion of unity in duality. Q: Buddha too has said that for the attainment of nirvana one must go to living beings. Consciousness needs life to grow. 12. 'there must be' - {3159..3163}
At their best such jnanis are like flowers -- perfect, but just little flowers, shedding their fragrance within a short radius. There are some others, who are like forests -- rich, varied, immense, full of surprises, a world in themselves. There must be a reason for this difference. M: Well, you said it. According to you one got stunted in his Yoga, while the other flourished in Bhoga. 13. 'there must be' - {3521..3525}
His freedom lies in his being free to fulfil the need of the moment, to obey the necessity of the situation. Freedom to do what one likes is really bondage, while being free to do what one must, what is right, is real freedom. Q: Still there must be some way of making out who has realised and who has not. If one is indistinguishable from the other, of what use is he? M: He who knows himself has no doubts about it. 14. 'there must be' - {5148..5152}
I want more pleasure and less pain in life. What am I to do? M: As long as there is consciousness, there must be pleasure and pain. It is in the nature of the 'I am', of consciousness, to identify itself with the opposites. Q: Then of what use is all this to me? 15. 'there must be' - {5200..5204}
M: To receive communication, you must be receptive. Q: Of course. There must be a receiver. But if the transmitter does not transmit, of what use is the receiver? M: The jnani belongs to all. 16. 'there must be' - {5351..5355}
M: The very facts of repetition, of struggling on and on and of endurance and perseverance, in spite of boredom and despair and complete lack of conviction are really crucial. They are not important by themselves, but the sincerity behind them is all-important. There must be a push from within and pull from without. Q: My questions are typical of the West. There people think in terms of cause and effect, means and goals. 17. 'there must be' - {5480..5484}
Q: If the unconditioned cannot be experienced, for all experience is conditioned, then why talk of it at all? M: How can there be knowledge of the conditioned without the unconditioned? There must be a source from which all this flows, a foundation on which all stands. Self-realisation is primarily the knowledge of one's conditioning and the awareness that the infinite variety of conditions depends on our infinite ability to be conditioned and to give rise to variety. To the conditioned mind the unconditioned appears as the totality as well as the absence of everything. 18. 'there must be' - {6082..6086}
Q: So many saints say that when you are ripe and ready, you will realise. Their words may be true, but they are of little use. There must be a way out, independent of ripening which needs time, of sadhana which needs effort. M: Don't call it a way; it is more a kind of skill. It is not even that. 19. 'there must be' - {6365..6369}
'I am' is ever afresh. You do not need to remember in order to be. As a matter of fact, before you can experience anything, there must be the sense of being. At present your being is mixed up with experiencing. All you need is to unravel being from the tangle of experiences. 20. 'there must be' - {6421..6425}
In that sense each one of us lives in a world of his own projection. These private worlds hardly touch each other and they arise from and merge into the 'I am' at their centre. But surely behind these private worlds there must be a common objective world, of which the private worlds are mere shadows. Do you deny the existence of such an objective world, common to all? M: Reality is neither subjective nor objective, neither mind nor matter, neither time nor space. 21. 'there must be' - {7292..7296}
A normal state cannot be painful, while a habit often leads to chronic pain. Q: If it is not the natural, or normal state of mind, then how to stop it? There must be a way to quieten the mind. How often I tell myself: enough, please stop, enough of this endless chatter of sentences repeated round and round! But my mind would not stop. 22. 'there must be' - {7895..7899}
Everyone imagines 'others' and seeks a link with them. The seeker is the link, there is none other. Q: Surely there must be something in common between the many points of consciousness we are. M: Where are the many points? In your mind. 23. 'there must be' - {8442..8446}
I may add, I do not have in mind the pleasure-pain pattern by which nature compels us to go her way. I think of the man-made pleasures, both sensory and subtle, ranging from the grossest, like overeating, to the most refined. Addiction to pleasure, at whatever cost, is so universal that there must be something significant at the root of it. Of course, not every activity of man must be utilitarian, designed to meet a need. Play, for example, is natural and man is the most playful animal in existence. 24. 'there must be' - {8871..8875}
Without love, and will inspired by love, nothing can be done. Merely talking about Reality without doing anything about it is self-defeating. There must be love in the relation between the person who says 'I am' and the observer of that 'I am'. As long as the observer, the inner self, the 'higher' self, considers himself apart from the observed, the 'lower' self, despises it and condemns it, the situation is hopeless. It is only when the observer (vyakta) accepts the person (vyakti) as a projection or manifestation of himself, and, so to say, takes the self into the Self, the duality of 'I' and 'this' goes and in the identity of the outer and the inner the Supreme Reality manifests itself. 25. 'there must be' - {9301..9305}
M: The mind is discontinuous. Again and again it blanks out, like in sleep or swoon, or distraction. There must be something continuous to register discontinuity. Q: The mind remembers. This stands for continuity. 26. 'there must be' - {9754..9758}
Try and try again. Q: To try one needs faith. M: There must be the desire first. When the desire is strong, the willingness to try will come. You do not need assurance of success, when the desire is strong. 27. 'there must be' - {9775..9779}
You must accept the conditions. To this they answer: Some will accept the conditions and some will not. Acceptance or non-acceptance are superficial and accidental; reality is in all; there must be a way for all to tread -- with no conditions attached. M: There is such a way, open to all, on every level, in every walk of life. Everybody is aware of himself. 28. 'there must be' - {10009..10013}
What brings it back to life? What wakes you up in the morning? There must be some constant factor bridging the gaps in consciousness. If you watch carefully you will find that even your daily consciousness is in flashes, with gaps intervening all the time. What is in the gaps? 29. 'there must be' - {10094..10098}
Q: How do I come to know that I have achieved perfection? M: You can not know perfection, you can know only imperfection. For knowledge to be, there must be separation and disharmony. You can know what you are not, but you can not know your real being. You can be only what you are. 30. 'there must be' - {10314..10318}
His attention is on the inner watcher. It is the task of the watcher to understand and thereby eliminate the person. While there is grace on one side, there must be dedication to the task on the other. Q: But the person does not want to be eliminated. M: The person is merely the result of a misunderstanding. 31. 'there must be' - {10372..10376}
By all means become aware -- this will bring you to the self and you will realise that there is neither ignorance nor delusion in it. It is like saying: if there is sun, how can darkness be? As under a stone there will be darkness, however strong the sunlight, so in the shadow of the 'I- am-the-body' consciousness there must be ignorance and illusion. Q: But why did the body consciousness come into being? M: Don't ask 'why', ask 'how'. 32. 'there must be' - {10615..10619}
The passion for giving, for sharing, will naturally wash the idea of an external world out of your mind, and of giving as well. Only the pure radiance of love will remain, beyond giving and receiving. Q: In love there must be duality, the lover and the beloved. M: In love there is not the one even, how can there be two? Love is the refusal to separate, to make distinctions. 33. 'there must be' - {10623..10627}
It cannot be only the comparative cheapness of life here? Nor the colourfulness and variety of impressions. There must be some more important factor. M: There is also the spiritual aspect. The division between the outer and the inner is less in India. 34. 'there must be' - {10704..10708}
The world recreates itself out of itself. It is an endless process, the transitory begetting the transitory. It is your ego that makes you think that there must be a doer. You create a God to your own Image, however dismal the image. Through the film of your mind you project a world and also a God to give it cause and purpose. 35. 'there must be' - {11150..11154}
What touchstone do you bring with you to test it? You are back at your initial question: What is the proof of truth? There must be something wrong with the question itself, for you tend to repeat it again and again. Why do you ask what are the proofs of truth? Is it not because you do not know truth first hand and you are afraid that you may be deceived? 36. 'there must be' - {11342..11346}
M: He grants the conviction that you are the eternal, changeless, reality-consciousness-love, within and beyond all appearances. Q: A conviction is not enough. There must be certainty. M: Quite right. But in this case certainty takes the shape of courage. 37. 'there must be' - {11489..11493}
The river, the two banks, the bridge across -- these are all in the mind. Words alone cannot take you beyond the mind. There must be the immense longing for truth, or absolute faith in the Guru. Believe me, there is no goal, nor a way to reach it. You are the way and the goal, there is nothing else to reach except yourself. 38. 'there must be' - {12001..12005}
It just happened, as he said it will. Q: Things do not just happen. There must be a cause for everything. M: All that happens is the cause of all that happens. Causes are numberless; the idea of a sole cause is an illusion. 39. 'there must be' - {12049..12053}
The clearness and smoothness of the drop is a necessary condition but not sufficient by itself. Similarly clarity and silence of the mind are necessary for the reflection of reality to appear in the mind, but by themselves they are not sufficient. There must be reality beyond it. Because reality is timelessly present, the stress is on the necessary conditions. Q: Can it happen that the mind is clear and quiet and yet no reflection appears? 40. 'there must be' - {12643..12647}
If you do not want it -- fight. Q: It is all a matter of gunas. Where tamas and rajas predominate, there must be war. Where sattva rules, there will be peace. M: Put it whichever way you like, it comes to the same. 41. 'there must be' - {13083..13087}
M: Before you agree or disagree, why not investigate the very idea of a body? Does the mind appear in the body or the body in the mind? Surely there must be a mind to conceive the 'I-am-the- body' idea. A body without a mind cannot be 'my body'. 'My body' is invariably absent when the mind is in abeyance. 42. 'there must be' - {13568..13572}
You need not know to be, but you must be to know. Q: Sir, I am getting drowned in a sea of words! I can see that all depends on how the words are out together, but there must be somebody to put them together -- meaningfully. By drawing words at random the Ramayana, Mahabharata and Bhagavata could never be produced. The theory of accidental emergence is not tenable. 43. 'there must be' - {14103..14107}
Let us see what happens. Maharaj: Yes, miracles often take place. But there must be the will to live. Without it the miracles will not happen. Q: Can such a desire be instilled? 44. 'there must be' - {14947..14951}
Does it mean that none is responsible for the world as it is? M: The idea of responsibility is in your mind. You think there must be something or somebody solely responsible for all that happens. There is a contradiction between a multiple universe and a single cause. Either one or the other must be false. 45. 'there must be' - {15055..15059}
Nobody can act for another. And if he does not act rightly, it only means that he has not understood and that the Guru's work is not over. Q: There must be some hopeless cases too? M: None is hopeless. Obstacles can be overcome. 46. 'there must be' - {15825..15829}
M: What you see is yours and what I see is mine. The two have little in common. Q: There must be some common factor which unites us. M: To find the common factor you must abandon all distinctions. Only the universal is in common. 47. 'there must be' - {15858..15862}
Q: How is it done? M: Mere physical renunciation is only a token of earnestness, but earnestness alone does not liberate. There must be understanding which comes with alert perceptivity, eager enquiry and deep investigation. You must work relentlessly for your salvation from sin and sorrow. Q: What is sin? 1. 'to be afraid' - {2654..2658}
Mind is the great worker (mahakarta) and it needs rest. Needing nothing, I am unafraid. Whom to be afraid of? There is no separation, we are not separate selves. There is only one Self, the Supreme Reality, in which the personal and the impersonal are one. 2. 'to be afraid' - {2699..2703}
I am all and all is me. Being the world I am not afraid of the world. Being all, what am I to be afraid of? Water is not afraid of water, nor fire of fire. Also I am not afraid because I am nothing that can experience fear, or can be in danger. 3. 'to be afraid' - {4293..4297}
Q: Why should l? M: It is ignorance of yourself that makes you afraid and also unaware that you are afraid. Don't try not to be afraid. Break down the wall of ignorance first. People are afraid to die, because they do not know what is death. 4. 'to be afraid' - {4296..4300}
Break down the wall of ignorance first. People are afraid to die, because they do not know what is death. The jnani has died before his death, he saw that there was nothing to be afraid of. The moment you know your real being, you are afraid of nothing. Death gives freedom and power. 5. 'to be afraid' - {4345..4349}
Don't be afraid, don't resist, don't delay. Be what you are. There is nothing to be afraid of. Trust and try. Experiment honestly. 6. 'to be afraid' - {5360..5364}
Who has not the daring will not accept the real even when offered. Unwillingness born out of fear is the only obstacle. Q: What is there to be afraid of? M: The unknown. The not-being, not-knowing, not-doing. 7. 'to be afraid' - {5691..5695}
But he pities the man who is afraid. After all to be born, to live and to die is natural. To be afraid is not. To the event, of course, attention is given. Q: Imagine you are ill -- high fever, aches, shivers. 8. 'to be afraid' - {7698..7702}
Such moments are most desirable for it means the soul had cast its moorings and is sailing for distant places. This is detachment -- when the old is over and the new has not yet come. If you are afraid, the state may be distressing; but there is really nothing to be afraid of. Remember the instruction: whatever you come across -- go beyond. Q: The Buddhas rule: to remember what needs to be remembered. 9. 'to be afraid' - {10659..10663}
You call it high because you are afraid of it. First be free from fear. See that there is nothing to be afraid of. Fearlessness is the door to the Supreme. Q: No amount of effort can make me fearless. 10. 'to be afraid' - {10662..10666}
Fearlessness is the door to the Supreme. Q: No amount of effort can make me fearless. M: Fearlessness comes by itself, when you see that there is nothing to be afraid of. When you walk in a crowded street, you just bypass people. Some you see, some you just glance at, but you do not stop. 11. 'to be afraid' - {11300..11304}
Suffering and death, as life and happiness, are his tools of work. It is only in duality that non-violence becomes the unifying law. Q: Has one to be afraid of his own self? M: Not afraid, for the self means well.. But it must be taken seriously. 12. 'to be afraid' - {11685..11689}
At once a process will be set in motion which will bring back reality, or, rather, will take the mind to reality. Only, you must not be afraid. Q: What am I to be afraid of? M: For reality to be, the ideas of 'me' and 'mine' must go. They will go if you let them. 13. 'to be afraid' - {13633..13637}
M: Who has not suffered is not afraid. Q: We are condemned to fear? M: Until we can look at fear and accept it as the shadow of personal existence, as persons we are bound to be afraid. Abandon all personal equations and you shall be free from fear. It is not difficult. 1. 'to be born' - {409..413}
M: When I say a thing is without a cause, I mean it can be without a particular cause. Your own mother was needed to give you birth; But you could not have been born without the sun and the earth. Even these could not have caused your birth without your own desire to be born. It is desire that gives birth, that gives name and form. The desirable is imagined and wanted and manifests itself as something tangible or conceivable. 2. 'to be born' - {1000..1004}
Devotion to you goal makes you live a clean and orderly life, given to search for truth and to helping people, and realisation makes noble virtue easy and spontaneous, by removing for good the obstacles in the shape of desires and fears and wrong ideas. Q: Don't you have desires and fears any more? M: My destiny was to be born a simple man, a commoner, a humble tradesman, with little of formal education. My life was the common kind, with common desires and fears. When, through my faith in my teacher and obedience to his words, I realised my true being, I left behind my human nature to look after itself, until its destiny is exhausted. 3. 'to be born' - {3014..3018}
We are on familiar ground. The man who heard the news becomes a Yogi; while the rest continue in their Bhoga. Q: But you agree that living a life -- just living the humdrum life of the world, being born to die and dying to be born -- advances man by its sheer volume, just like the river finds its way to the sea by the sheer mass of the water it gathers. M: Before the world was, consciousness was. In consciousness it comes into being, in consciousness it lasts and into pure consciousness it dissolves. 4. 'to be born' - {4085..4089}
Questioner: Does a jnani die? Maharaj: He is beyond life and death. What we take to be inevitable -- to be born and to die -- appears to him but a way of expressing movement in the Immovable, change in the changeless, end in the endless. To the jnani it is obvious that nothing is born and nothing dies, nothing lasts and nothing changes, all is as it is -- timelessly. Q: You say the jnani is beyond. 5. 'to be born' - {5635..5639}
I am not afraid of death, because I am not afraid of life. I live a happy life and shall die a happy death. Misery is to be born, not to die. All depends how you look at it. Q: There can be no evidence of your state. 6. 'to be born' - {5690..5694}
M: The jnani is afraid of nothing. But he pities the man who is afraid. After all to be born, to live and to die is natural. To be afraid is not. To the event, of course, attention is given. 7. 'to be born' - {6439..6443}
M: The child is born into your world. Now, were you born into your world, or did your world appear to you? To be born means to create a world round yourself as the centre. But do you ever create yourself? Or did anyone create you? 8. 'to be born' - {7394..7398}
Even then the work on the blacked out levels goes on, outside the field of consciousness. Do not struggle with your memories and thoughts; try only to include in your field of attention the other, more important questions, like 'Who am l? ' 'How did I happen to be born? ' 'Whence this universe around me?'. 'What is real and what is momentary? 9. 'to be born' - {7494..7498}
My mother could not give me the feeling of being secure and loved, so important to the child's normal development. She was a woman not fit to be a mother; ridden with anxieties and neuroses, unsure of herself, she felt me to be a responsibility and a burden beyond her capacity to bear. She never wanted me to be born. She did not want me to grow and to develop, she wanted me back in her womb, unborn, nonexistent. Any movement of life in me she resisted, any attempt to go beyond the narrow circle of her habitual existence she fought fiercely. 10. 'to be born' - {9277..9281}
By themselves neither pleasure nor pain enlighten. Only understanding does. Once you have grasped the truth that the world is full of suffering, that to be born is a calamity, you will find the urge and the energy to go beyond it. Pleasure puts you to sleep and pain wakes you up. If you do not want to suffer, don't go to sleep. 11. 'to be born' - {11542..11546}
It is the immovable background of motion. Once you are there you are at home everywhere. Q: If I am that, then what causes me to be born? M: The memory of the past unfulfilled desires traps energy, which manifests itself as a person. When its charge gets exhausted, the person dies. 12. 'to be born' - {12928..12932}
And when you know yourself -- you are the other. Leave others alone for some time and examine yourself. There are so many things you do not know about yourself -- what are you, who are you, how did you come to be born, what are you doing now and why, where are you going, what is the meaning and purpose of your life, your death, your future? Have you a past, have you a future? How did you come to live in turmoil and sorrow, while your entire being strives for happiness and peace? 1. 'to go beyond' - {842..846}
They are a most important part of your mental and emotional make- up and powerfully affect your actions. Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself. Q: What does it mean to know myself? By knowing myself what exactly do I come to know? 2. 'to go beyond' - {1347..1351}
Q: Your universe seems to contain every possible experience. The individual traces a line through it and experiences pleasant and unpleasant states. This gives rise to questioning and seeking, which broaden the outlook and enable the individual to go beyond his narrow and self-created world limited and self-centred. This personal world can be changed -- in time. The universe is timeless and perfect. 3. 'to go beyond' - {1374..1378}
M: If you and your God are both helpless, does it not imply that the world is accidental? And if it is. the only thing you can do is to go beyond it. 15: The Jnani. Questioner: Without God's power nothing can be done. 4. 'to go beyond' - {1573..1577}
General knowledge develops the mind, no doubt. But if you are going to spend your life in amassing knowledge, you build a wall round yourself. To go beyond the mind, a wellfurnished mind is not needed. Q: Then what is needed? M: Distrust your mind, and go beyond. 5. 'to go beyond' - {2388..2392}
Q: Can I say that I am not what I am conscious of, nor am I consciousness itself? M: As long as you are a seeker, better cling to the idea that you are pure consciousness, free from all content. To go beyond consciousness is the supreme state. Q: The desire for realisation, does it originate in consciousness or beyond? M: In consciousness, of course. 6. 'to go beyond' - {2393..2397}
All desire is born from memory and is within the realm of consciousness. What is beyond is clear of all striving. The very desire to go beyond consciousness is still in consciousness. Q: Is there any trace, or imprint, of the beyond on consciousness? M: No, there cannot be. 7. 'to go beyond' - {3983..3987}
Problems created by desires and fears and wrong ideas can be solved only on the level of the mind. You must conquer your own mind and for this you must go beyond it. Q: What does it mean to go beyond the mind. M: You have gone beyond the body, haven't you? You do not closely follow your digestion, circulation or elimination. 8. 'to go beyond' - {3991..3995}
We are, most of our time mind and body-conscious, because they constantly call for help. Pain and suffering are only the body and the mind screaming for attention. To go beyond the body you must be healthy: To go beyond the mind, you must have your mind in perfect order. You cannot leave a mess behind and go beyond. The mess will bog you up. 9. 'to go beyond' - {4187..4191}
No experience can answer it, for the self is beyond experience. Q: Still, the question 'Who am I' must be of some use. M: It has no answer in consciousness and, therefore, helps to go beyond consciousness. Q: Here I am -- in the present moment. What is real in it, and what is not? 10. 'to go beyond' - {4763..4767}
You must come to me. Words are of the mind and the mind obscures and distorts. Hence the absolute need to go beyond words and move over to my side. Q: Take me over. M: I am doing it, but you resist. 11. 'to go beyond' - {4862..4866}
They are the two aspects of the nameless, as seen from without and from within. Unfortunately, words only mention, but don't convey. Try to go beyond the words. Q: What dies with death? M: The idea 'I am this body' dies; the witness does not. 12. 'to go beyond' - {5462..5466}
M: How can we? We can talk only of the unreal, the illusory, the transient, the conditioned. To go beyond, we must pass through total negation of everything as having independent existence. All things depend. Q: On what do they depend? 13. 'to go beyond' - {6722..6726}
Virtues and powers are mere tokens for children to play with. They are useful in the world, but do not take you out of it. To go beyond, you need alert immobility, quiet attention. Q: What then becomes of one's physical being? M: As long as you are healthy, you live on. 14. 'to go beyond' - {7496..7500}
She never wanted me to be born. She did not want me to grow and to develop, she wanted me back in her womb, unborn, nonexistent. Any movement of life in me she resisted, any attempt to go beyond the narrow circle of her habitual existence she fought fiercely. As a child I was both sensitive and affectionate. I craved for love above everything else and love, the simple, instinctive love of a mother for her child was denied me. 15. 'to go beyond' - {7942..7946}
You need not bring your dream to a definite conclusion, or make it noble, or happy, or beautiful; all you need is to realise that you are dreaming. Stop imagining, stop believing. See the contradictions, the incongruities, the falsehood and the sorrow of the human state, the need to go beyond. Within the immensity of space floats a tiny atom of consciousness and in it the entire universe is contained. Q: There are affections in the dream which seem real and everlasting. 16. 'to go beyond' - {9277..9281}
By themselves neither pleasure nor pain enlighten. Only understanding does. Once you have grasped the truth that the world is full of suffering, that to be born is a calamity, you will find the urge and the energy to go beyond it. Pleasure puts you to sleep and pain wakes you up. If you do not want to suffer, don't go to sleep. 17. 'to go beyond' - {9310..9314}
Your words 'beyond the mind' give me no clue. M: While looking with the mind, you cannot go beyond it. To go beyond, you must look away from the mind and its contents. Q: In what direction am I to look? M: All directions are within the mind! 18. 'to go beyond' - {9391..9395}
I admit Theosophy deals with manifestation only. It describes the universe and its inhabitants in great details. It admits many levels of matter and corresponding levels of experience, but it does not seem to go beyond. What you say goes beyond all experience. If it is not experienceable, why at all talk about it? 19. 'to go beyond' - {10325..10329}
You have tasted so many things -- all came to naught. Only the sense 'I am' persisted -- unchanged. Stay with the changeless among the changeful, until you are able to go beyond. Q: When will it happen? M: It will happen as soon as you remove the obstacles. 20. 'to go beyond' - {11202..11206}
The mind can operate with terms of its own making, it just cannot go beyond itself. That which is neither sensory nor mental, and yet without which neither sensory nor the mental can exist, cannot be contained in them. Do understand that the mind has its limits; to go beyond, you must consent to silence. Q: Can we say that action is the proof of truth? It may not be verbalised, but it may be demonstrated. 21. 'to go beyond' - {11325..11329}
The obsession of being an 'I' needs another obsession with a 'super-l' to get cured, as one needs another thorn to remove a thorn, or another poison to neutralise a poison. All assertion calls for a denial, but this is the first step only. The next is to go beyond both. Q: I do understand that the outer Guru is needed to call my attention to myself and to the urgent need of doing something about myself. I also understand how helpless he is when it comes to any deep change in me. 22. 'to go beyond' - {11572..11576}
M: And as long as one is conscious, there will be pain and pleasure. You cannot fight pain and pleasure on the level of consciousness. To go beyond them you must go beyond consciousness, which is possible only when you look at consciousness as something that happens to you and not in you, as something external, alien, superimposed. Then, suddenly you are free of consciousness, really alone, with nothing to intrude. And that is your true state. 23. 'to go beyond' - {12310..12314}
M: You had it before you woke up this morning. Go beyond your consciousness and you will find it. Q: How am I to go beyond? M: You know it already; do it. Q: That's what you say. 24. 'to go beyond' - {13107..13111}
A day comes when your enquiries bring you to him and the name becomes reality. Words are valuable, for between the word and its meaning there is a link and if one investigates the word assiduously, one crosses beyond the concept into the experience at the root of it. As a matter of fact, such repeated attempts to go beyond the words is called meditation. Sadhana is but a persistent attempt to cross over from the verbal to the non- verbal. The task seems hopeless until suddenly all becomes clear and simple and so wonderfully easy. 25. 'to go beyond' - {13213..13217}
Happiness is never your own, it is where the 'I' is not. I do not say it is beyond your reach; you have only to reach out beyond yourself, and you will find it. Q: If I have to go beyond myself, why did I get the 'I am' idea in the first instance? M: The mind needs a centre to draw a circle. The circle may grow bigger and with every increase there will be a change in the sense 'I am'. 26. 'to go beyond' - {13432..13436}
It is transfigured, and becomes the real Self, the sadguru, the eternal friend and guide. You cannot approach it in worship. No external activity can reach the inner self; worship and prayers remain on the surface only; to go deeper meditation is essential, the striving to go beyond the states of sleep, dream and waking. In the beginning the attempts are irregular, then they recur more often, become regular, then continuous and intense, until all obstacles are conquered. Q: Obstacles to what? 27. 'to go beyond' - {13504..13508}
Once you are beyond the person, you need no words. Q: What can take me beyond the person? How to go beyond consciousness? M: Words and questions come from the mind and hold you there. To go beyond the mind, you must be silent and quiet. 28. 'to go beyond' - {13506..13510}
How to go beyond consciousness? M: Words and questions come from the mind and hold you there. To go beyond the mind, you must be silent and quiet. Peace and silence, silence and peace -- this is the way beyond. Stop asking questions. 29. 'to go beyond' - {13517..13521}
Q: On the verbal level it sounds all right. I can visualise myself as the seed of being, a point in consciousness, with my sense 'I am' pulsating, appearing and disappearing alternately. But what am I to do to realise it as a fact, to go beyond into the changeless, wordless Reality? M: You can do nothing. What time has brought about, time will take away. 30. 'to go beyond' - {13544..13548}
M: The mind shapes the language and the language shapes the mind. Both are tools, use them but don't misuse them. Words can bring you only unto their own limit; to go beyond, you must abandon them. Remain as the silent witness only. Q: How can I? 31. 'to go beyond' - {15159..15163}
M: Try to be, only to be. The all-important word is 'try'. Allot enough time daily for sitting quietly and trying, just trying, to go beyond the personality, with its addictions and obsessions. Don't ask how, it cannot be explained. You just keep on trying until you succeed. 1. 'to wake up' - {2097..2101}
And what is liberation after all? To know that you are beyond birth and death. By forgetting who you are and imagining yourself a mortal creature, you created so much trouble for yourself that you have to wake up, like from a bad dream. Enquiry also wakes you up. You need not wait for suffering; enquiry into happiness is better, for the mind is in harmony and peace. 2. 'to wake up' - {2484..2488}
Q: Are you happy? M: In your world I would be most miserable. To wake up, to eat, to talk, to sleep again -- what a bother! Q: So you do not want to live even? M: To live, to die -- what meaningless words are these! 3. 'to wake up' - {2748..2752}
You cling to personality -- but you are conscious of being a person only when you are in trouble -- when you are not in trouble you do not think of yourself. Q: You did not tell me the uses of the Unmanifested. M: Surely, you must sleep in order to wake up. You must die in order to live, you must melt down to shape anew. You must destroy to build, annihilate before creation. 4. 'to wake up' - {3290..3294}
Q: Still, there is duality, there is sorrow, there is need of help. By denouncing it as mere dream nothing is achieved. M: The only thing that can help is to wake up from the dream. Q: An awakener is needed. M: Who again is in the dream. 5. 'to wake up' - {4538..4542}
M: You can only cease to be -- as you seem to be now. There is nothing cruel in what I say. To wake up a man from a nightmare is compassion. You came here because you are in pain, and all I say is: wake up, know yourself, be yourself. The end of pain lies not in pleasure. 6. 'to wake up' - {4715..4719}
You say you are free. Of what are you free? For heaven's sake, don't feed me on words, enlighten me, help me to wake up, since it is you who sees me tossing in my sleep. M: When I say I am free, I merely state a fact. If you are an adult, you are free from infancy. 7. 'to wake up' - {8372..8376}
Why does the Guru take so much trouble? M: Sorrow and the ending of sorrow. He sees people suffering in their dreams and he wants them to wake up. Love is intolerant of pain and suffering. The patience of a Guru has no limits and, therefore, it cannot be defeated. 8. 'to wake up' - {10534..10538}
But does it not boil down to some kind of auto-suggestion? M: The auto-suggestion is in full swing now, when you think yourself to be a person, caught between good and evil. What I am asking you to do is to put an end to it, to wake up and see things as they are. About your stay in Switzerland with that strange friend of yours: what did you gain in his company? Q: Nothing absolutely. 9. 'to wake up' - {14198..14202}
What it means to be natural or normal you do not know, nor do you know that you do not know. At present you are drifting and therefore in danger, for to a drifter any moment anything may happen. It would be better to wake up and see your situation. That you are -- you know. What you are -- you don't know. 1. 'turn away from' - {1519..1523}
Do you ever know yourself non-existing, or unconscious? Q: I may not remember, but that does not disprove my being occasionally unconscious. M: Why not turn away from the experience to the experiencer and realise the full import of the only true statement you can make: 'I am'? Q: How is it done? M: There is no 'how' here. 2. 'turn away from' - {3884..3888}
M: The nature of the perfect mirror is such that you cannot see it. Whatever you can see is bound to be a stain. Turn away from it, give it up, know it as unwanted. Q: All perceivables, are they stains? M: All are stains. 3. 'turn away from' - {5437..5441}
M: Nothing stops you but preoccupation with the outer which prevents you from focussing the inner. It cannot be helped, you cannot skip your sadhana. You have to turn away from the world and go within, until the inner and the outer merge and you can go beyond the conditioned, whether inner or outer. Q: Surely, the unconditioned is merely an idea in the conditioned mind. By itself it has no existence. 4. 'turn away from' - {10197..10201}
realise yourself as away from all that can be pointed at as 'this' or 'that'. You are unreachable by any sensory experience or verbal construction. Turn away from them. Refuse to impersonate. Q: After I have heard you, what am I to do? 5. 'turn away from' - {10498..10502}
Just like a wheel turns round an axle, so must you be always at the axle in the centre and not whirling at the periphery. Q: How do I go about it in practice? M: Whenever a thought or emotion of desire or fear comes to your mind, just turn away from it. Q: By suppressing my thoughts and feelings I shall provoke a reaction. M: I am not talking of suppression. 6. 'turn away from' - {10520..10524}
You are afraid of being impersonal, of impersonal being. It is all quite simple. Turn away from your desires and fears and from the thoughts they create and you are at once in your natural state. Q: No question of reconditioning, changing, or eliminating the mind? M: Absolutely none. 7. 'turn away from' - {11366..11370}
Yet it worked! Obedience is a powerful solvent of all desires and fears. Just turn away from all that occupies the mind; do whatever work you have to complete, but avoid new obligations; keep empty, keep available, resist not what comes uninvited. In the end you reach a state of non-grasping, of joyful non-attachment, of inner ease and freedom indescribable, yet wonderfully real. Q: When a truth-seeker earnestly practices his Yogas, does his inner Guru guide and help him or does he leave him to his own resources, just waiting for the outcome? 8. 'turn away from' - {14440..14444}
The people who begin their sadhana are so feverish and restless, that they have to be very busy to keep themselves on the track. An absorbing routine is good for them. After some time they quieten down and turn away from effort. In peace and silence the skin of the 'I' dissolves and the inner and the outer become one. The real sadhana is effortless. 1. 'two are one' - {1816..1820}
The world and the consciousness of the world are essential to my existence as a person. M: This makes the person a part and parcel of the world, or vice versa. The two are one. Q: Consciousness stands alone. The person and the world appear in consciousness. 2. 'two are one' - {1816..1820}
The world and the consciousness of the world are essential to my existence as a person. M: This makes the person a part and parcel of the world, or vice versa. The two are one. Q: Consciousness stands alone. The person and the world appear in consciousness. 3. 'two are one' - {4647..4651}
Is it at all natural? M: Outgoing is natural in the beginning, ingoing -- in the end. But in reality the two are one, just like breathing in and out are one. Q: In the same way are not the body and the dweller in the body one? M: Events in time and space -- birth and death, cause and effect -- these may be taken as one; but the body and the embodied are not of the same order of reality. 4. 'two are one' - {1816..1820}
The world and the consciousness of the world are essential to my existence as a person. M: This makes the person a part and parcel of the world, or vice versa. The two are one. Q: Consciousness stands alone. The person and the world appear in consciousness. 5. 'two are one' - {7064..7068}
But we have not yet discussed free will. M: Your order is what gives you pleasure and disorder is what gives you pain. Q: You may put it that way, but do not tell me that the two are one. Talk to me in my own language -- the language of an individual in search of happiness. I do not want to be misled by non-dualistic talks. 6. 'two are one' - {11475..11479}
Which is true? M: Neither. The two are one and the same state, in space and time. Beyond, there is the timeless. Q: What is the connection between time and the timeless? 7. 'two are one' - {1816..1820}
The world and the consciousness of the world are essential to my existence as a person. M: This makes the person a part and parcel of the world, or vice versa. The two are one. Q: Consciousness stands alone. The person and the world appear in consciousness. 8. 'two are one' - {1816..1820}
The world and the consciousness of the world are essential to my existence as a person. M: This makes the person a part and parcel of the world, or vice versa. The two are one. Q: Consciousness stands alone. The person and the world appear in consciousness. 1. 'want to be' - {5042..5046}
Q: It does not make me aware. M: Wait. You want to be on both sides of the wall at the same time. You can, but you must remove the wall. Or realise that the wall and both sides of it are one single space, to which no idea like 'here' or 'there' applies. 2. 'want to be' - {5741..5745}
But why complicate? Just know that you are above and beyond all things and thoughts. What you want to be, you are it already. Just keep it in mind. Q: I hear you saying it, but I cannot believe. 3. 'want to be' - {5877..5881}
Not that the mind will help you, but by knowing your mind you may avoid your mind disabling you. You have to be very alert, or else your mind will play false with you. It is like watching a thief -- not that you expect anything from a thief, but you do not want to be robbed. In the same way you give a lot of attention to the mind without expecting anything from it. Or, take another example. 4. 'want to be' - {7066..7070}
Q: You may put it that way, but do not tell me that the two are one. Talk to me in my own language -- the language of an individual in search of happiness. I do not want to be misled by non-dualistic talks. M: What makes you believe that you are a separate individual? Q: I behave as an individual. 5. 'want to be' - {9062..9066}
With the return of the 'I am' trouble starts. Q: How is one to be free from the 'I'-sense? M: You must deal with the 'I'-sense if you want to be free of it. Watch it in operation and at peace, how it starts and when it ceases, what it wants and how it gets it, till you see clearly and understand fully. After all, all the Yogas, whatever their source and character, have only one aim: to save you from the calamity of separate existence, of being a meaningless dot in a vast and beautiful picture. 6. 'want to be' - {10315..10319}
It is the task of the watcher to understand and thereby eliminate the person. While there is grace on one side, there must be dedication to the task on the other. Q: But the person does not want to be eliminated. M: The person is merely the result of a misunderstanding. In reality, there is no such thing. 7. 'want to be' - {14016..14020}
It is the search for pleasure that is wrong. Do not try to make yourself happy, rather question your very search for happiness. It is because you are not happy that you want to be happy. Find out why you are unhappy. Because you are not happy you seek happiness in pleasure; pleasure brings in pain and therefore you call it worldly; you then long for some other pleasure, without pain, which you call divine. 8. 'want to be' - {14036..14040}
This attitude of silent observation is the very foundation of Yoga. You see the picture, but you are not the picture. Q: I find that the thought of death frightens me because I do not want to be reborn. I know that none compels, yet the pressure of unsatisfied desires is overwhelming and I may not be able to resist. M: The question of resistance does not arise. 9. 'want to be' - {14083..14087}
You say reality is in the now. I want it. I do not want to be eternally anxious about my stature and its future. I do not want to chase the more and the better. Let me love what I have. 10. 'want to be' - {14161..14165}
But you do not ask; you don't seem to want. Q: Why do you say so? I do want to be happy. M: You are quite satisfied with pleasures. There is no place for happiness. 11. 'want to be' - {14729..14733}
Wait in silence of the heart and mind. It is very easy to be quiet, but willingness is rare. You people want to become supermen overnight. Stay without ambition, without the least desire, exposed, vulnerable, unprotected, uncertain and alone, completely open to and welcoming life as it happens, without the selfish conviction that all must yield you pleasure or profit, material or so- called spiritual. Q: I respond to what you say, but I just do not see how it is done. 12. 'want to be' - {15326..15330}
Youth, vigour, money -- all will pass away sooner than you expect. Sorrow, shunned so far, will pursue you. If you want to be beyond suffering, you must meet it half way and embrace it. Relinquish your habits and addictions, live a simple and sober life, don't hurt a living being; this is the foundation of Yoga. To find reality you must be real in the smallest daily action; there can be no deceit in the search for truth. 13. 'want to be' - {15852..15856}
M: You have separated yourself from the world, therefore it pains and frightens you. Discover your mistake and be free of fear. Q: You are asking me to give up the world, while I want to be happy in the world. M: If you ask for the impossible, who can help you? The limited is bound to be painful and pleasant in turns. 1. 'was never born' - {104..108}
Douwe TiemersmaPhilosophical Faculty. Erasmus Universiteit. When asked about the date of his birth the Master replied blandly that he was never born! Writing a biographical note on Sri Nisargadatta Maharaj is a frustrating and unrewarding task. For, not only the exact date of his birth is unknown, but no verified facts concerning the early years of his life are available. 2. 'was never born' - {5641..5645}
All I see is a very interesting old man. M: You are the interesting old man, not me! I was never born. How can I grow old? What I appear to be to you exists only in your mind. 3. 'was never born' - {8054..8058}
The dream continues. Q: And what about the jnani? M: The jnani does not die because he was never born. Q: H