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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. If you seek real happiness, unassailable and unchangeable, you must leave the world with its pains and pleasures behind you.
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?
M: All that binds you.
M: If you ask for the impossible, who can help you? The limited is bound to be painful and pleasant in turns. If you seek real happiness, unassailable and unchangeable, you must leave the world with its pains and pleasures behind you.
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?
M: All that binds you.
Q: It is, no doubt, very gratifying to hear that one is the silent witness as well as the universal energy. 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. You take remembering to be knowledge.
True knowledge is ever fresh, new, unexpected. It wells up from within. When you know what you are, you also are what you know. Between knowing and being there is no gap.
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. You take remembering to be knowledge.
True knowledge is ever fresh, new, unexpected. It wells up from within. When you know what you are, you also are what you know. Between knowing and being there is no gap.
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.
The 'I Am' is the sum total of all that you perceive, it's time-bound. The 'I Am' itself is an illusion. You are not the 'I Am' you are prior to it...
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. All you need is already within you, you only must approach your self with reverence and love.
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? It is only your self-identification with your mind that makes you happy or unhappy.
Rebel against your slavery to your mind, see your bonds as self-created and break the chains of attachment and revulsion.
Keep in mind your goal of freedom, until it dawns on you that you are already free, that freedom is not something in the distant future to be earned with painful efforts, but perennially one's own, to be used!
Liberation is not an acquisition but a matter of courage, the courage to believe that you are free already and to act on it.
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? It is only your self-identification with your mind that makes you happy or unhappy.
Rebel against your slavery to your mind, see your bonds as self-created and break the chains of attachment and revulsion.
Keep in mind your goal of freedom, until it dawns on you that you are already free, that freedom is not something in the distant future to be earned with painful efforts, but perennially one's own, to be used!
Liberation is not an acquisition but a matter of courage, the courage to believe that you are free already and to act on it.
LOVE IS WISE, SEX IS BLIND
Q: What is the place of sex in love?
M: Love is a state of being. Sex is energy. 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.
Q: What can make me love?
M: You are love itself -- when you are not afraid.
I AM THAT no 28
Q: What is the place of sex in love?
M: Love is a state of being. Sex is energy. 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.
Q: What can make me love?
M: You are love itself -- when you are not afraid.
I AM THAT no 28
The realized man has lost the capacity to identify himself with anything. He is without location, placeless, beyond space and time, beyond the world, beyond words and thoughts is he.
To me nothing ever happens. There is something changeless, motionless, immovable, rock-like, unassailable; a solid mass of pure being-consciousness-bliss. I am never out of it. Nothing can take me out of it, no torture, no calamity.
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.
The main point to grasp is that you have projected onto yourself a world of your own imagination, based on memories, on desires and fears, and that you have imprisoned yourself in it. Break the spell and be free.
Q: What comes first, being or desire?
M: With being arising in consciousness, the ideas of what you are arise in your mind as well as what you should be. This brings forth desire and action and the process of becoming begins.
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.
M: With being arising in consciousness, the ideas of what you are arise in your mind as well as what you should be. This brings forth desire and action and the process of becoming begins.
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.
Your interest in others is egoistic, self-concerned, self-oriented. You are not interested in others as persons, but only as far as they enrich, or ennoble your own image of yourself. And the ultimate in selfishness is to care only for the protection, preservation and multiplication of one's own body. 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. To be selfish means to covet, acquire, accumulate on behalf of the part against the whole
Abandon all self-concern, worry not about your welfare, material or spiritual, abandon every desire, gross or subtle, stop thinking of achievement of any kind. You are complete here and now, you need absolutely nothing.
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.
Whenever there is a sense of individuality, personality, or a separateness, you may have so many wants. You want to see a movie, you want to hear music, you want to play, you want to have sex, you want to eat fancy foods, you want to consume intoxicants, but when that sense of separateness is not there, when you are one with the totality, these things are not desired. And spirituality or what you call 'religion' is mainly to understand this: that you don't require anything, you are part of the totality, or reality. When you grasp that, you don't have any of these needs. But so long as you are separate from things, you need everything.
To exist as a separate individual constitutes the entire problem.
To exist as a separate individual constitutes the entire problem.
Wisdom lies in never forgetting the Self as the ever-present Source of both the experiencer and his experience.
Know yourself to be the changeless witness of the changeful mind. That is enough.
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!
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.
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. 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.
You will recognize that you have returned to your natural state by a complete absence of all desire and fear.
When we concentrate our attention on the origin of thought, the thought process itself comes to an end; there is a hiatus, which is pleasant, and again the process starts.
Turning from the external world and enjoying the objectless bliss, the mind feels that the world of objects is not for it.
Prior to this experience the unsatiating sense enjoyments constantly challenged the mind to satisfy them, but from the inward turn onwards its interest in them begins to fade.
Once the internal bliss is enjoyed, the external happiness loses its charm.
One who has tasted the inward bliss is naturally loving and free from envy, contented and happy with others’ prosperity, friendly and innocent and free from deceit.
He is full of the mystery and wonder of the bliss.
One who has realized the Self can never inflict pain on other.
Turning from the external world and enjoying the objectless bliss, the mind feels that the world of objects is not for it.
Prior to this experience the unsatiating sense enjoyments constantly challenged the mind to satisfy them, but from the inward turn onwards its interest in them begins to fade.
Once the internal bliss is enjoyed, the external happiness loses its charm.
One who has tasted the inward bliss is naturally loving and free from envy, contented and happy with others’ prosperity, friendly and innocent and free from deceit.
He is full of the mystery and wonder of the bliss.
One who has realized the Self can never inflict pain on other.
Q: Is there anything unnecessary in the scheme of things?
M: Nothing is necessary, nothing is inevitable. 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. Love is not lazy and clarity directs. You need not worry about action, look after your mind and heart. Stupidity and selfishness are the only evil.
Q: What is better -- repetition of God's name, or meditation?
M: Repetition will stabilise your breath. With deep and quiet breathing vitality will improve, which will influence the brain and help the mind to grow pure and stable and fit for meditation.
Without vitality little can be done, hence the importance of its protection and increase. 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.
M: Nothing is necessary, nothing is inevitable. 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. Love is not lazy and clarity directs. You need not worry about action, look after your mind and heart. Stupidity and selfishness are the only evil.
Q: What is better -- repetition of God's name, or meditation?
M: Repetition will stabilise your breath. With deep and quiet breathing vitality will improve, which will influence the brain and help the mind to grow pure and stable and fit for meditation.
Without vitality little can be done, hence the importance of its protection and increase. 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.
The picture I call the world. The painter I call God. I am neither. I do not create, nor am I created. I contain all, nothing contains me.
You believe that your happiness depends on things and people, this is due to your ignorance of your true nature. Wisdom is knowing that you do not need anything to be happy unless you know yourself.
You need not chase the 'I am' to kill it. 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. 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.
Beings
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