No true teacher indulges in opinions.
The universe is but a partial manifestation of your limitless capacity to become.
You know you
are sitting here; you know you are, do you require any special effort
to hold on to that ‘you are’? You know you are; abide only in that. The
‘I am’ principle without words, that itself is the God of all
‘Ishwaras’.
are sitting here; you know you are, do you require any special effort
to hold on to that ‘you are’? You know you are; abide only in that. The
‘I am’ principle without words, that itself is the God of all
‘Ishwaras’.
Moods
are in the mind and do not matter. Go within, go beyond. Cease being
fascinated with the content of your consciousness. When you reach the
deep layers of your true being, you will find that the mind's
surface-play affects you very little
are in the mind and do not matter. Go within, go beyond. Cease being
fascinated with the content of your consciousness. When you reach the
deep layers of your true being, you will find that the mind's
surface-play affects you very little
My advice to you is very simple –
just remember yourself, ‘I am’, it is enough to heal your mind and take
you beyond, just have some trust. I don’t mislead you. Why should I? Do
I want anything from you? I wish you well – such is my nature. Why
should I mislead you? Commonsense too will tell you that to fulfill a
...desire you must keep your mind on it. If you want to know your true
nature, you must have yourself in mind all the time, until the secret
of your being stands revealed.
just remember yourself, ‘I am’, it is enough to heal your mind and take
you beyond, just have some trust. I don’t mislead you. Why should I? Do
I want anything from you? I wish you well – such is my nature. Why
should I mislead you? Commonsense too will tell you that to fulfill a
...desire you must keep your mind on it. If you want to know your true
nature, you must have yourself in mind all the time, until the secret
of your being stands revealed.
Once you have understood that nothing perceivable, or conceivable, can be yourself, you are free.
To work in the world is hard. To refrain from all unnecessary work is even harder.
Be careful. The moment you start talking you create a verbal universe, a universe of words, ideas, concepts and abstractions, interwoven and inter-dependent, most wonderfully generating, supporting and explaining each other and yet all without essence or substance, mere creations of the mind. Words create words, reality is silent.
Unmanifested, manifested, individuality, personality (nirguna, saguna, vyakta, vyakti); all these are mere words, points of view, mental attitudes. There is no reality in them
In nature nothing is at a standstill, everything pulsates, appears and disappears. Heart, breath, digestion, sleep and waking, birth and death - everything comes in waves. Rhythm, periodicity, harmonious alternation of extremes is the rule. No use rebelling against the very pattern of life.
It is neither necessary, nor possible to change others. But if you can change yourself you will find that no other change is needed. To change the picture you merely change the film. You do not attack the cinema screen.
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.
Put your awareness to work, not your mind. The mind is not the right instrument for this task. The timeless can be reached only by the timeless. Your body and your mind are born subject to time; only awareness is timeless, even in the now.
Leave it all behind you. Forget it. Go forth, unburdened with ideas and beliefs. Abandon all verbal structures, all relative truth, all tangible objectives.
Maharaj: Consciousness is time flowing continuously. But I, the Absolute, will not have its company eternally because consciousness is time bound. When this beingness goes, the Absolute will not know "I Am". Appearance and disappearance, birth and death, these are the qualities of beingness;
they are not your qualities.... You have urinated and odor is coming from that - are you that odor?
Q: No, I am not.
Maharaj: This beingness is like that urine. Can you be that beingness?
they are not your qualities.... You have urinated and odor is coming from that - are you that odor?
Q: No, I am not.
Maharaj: This beingness is like that urine. Can you be that beingness?
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. And it is the common matrix of every experience.
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. Take no notice of what is not yourself.
I am all. As myself all is real. Apart from me, nothing is real.
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? Desire can produce a universe; its powers are miraculous. Just as a small matchstick can set a huge forest on fire, so does a desire light the fires of manifestation. The very purpose of creation is the fulfilment of desire. 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 recreate worlds of desires, abodes of pain and pleasure.
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.
Why do you worry about the world before taking care of yourself? You want to save the world, don't you? Can you save the world before saving yourself? And what means being saved? Saved from what? From illusion. Salvation is to see things as they are. I really do not see myself related to anybody and anything. Not even to a self, whatever that self may be. I remain forever -- undefined. I am -- within and beyond -- intimate and unapproachable.
Your mistake lies in your belief that you are born. You were never born nor will you ever die, but you believe that you were born at a certain date and place and that a particular body is your own.
Maharaj: You are all drenched for it is raining hard. In my world it is always fine weather. There is no night or day, no heat or cold. No worries beset me there, nor regrets. My mind is free of thoughts, for there are no desires to slave for.
Questioner: Are there two worlds? M: Your world is transient, changeful. My world is perfect, changeless. You can tell me what you like about your world -- I shall listen carefully, even with interest, yet not for a moment shall I forget that your world is not, that you are dreaming.
Q: What distinguishes your world from mine?
M: My world has no characteristics by which it can be identified. You can say nothing about it. I am my world. My world is myself. It is complete and perfect. Every impression is erased, every experience -- rejected. 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? 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.
M: Verbally -- yes. 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. My world is real, while yours is made of dreams.
Questioner: Are there two worlds? M: Your world is transient, changeful. My world is perfect, changeless. You can tell me what you like about your world -- I shall listen carefully, even with interest, yet not for a moment shall I forget that your world is not, that you are dreaming.
Q: What distinguishes your world from mine?
M: My world has no characteristics by which it can be identified. You can say nothing about it. I am my world. My world is myself. It is complete and perfect. Every impression is erased, every experience -- rejected. 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? 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.
M: Verbally -- yes. 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. My world is real, while yours is made of dreams.
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: Everybody says 'I am'. The realised man too says 'I am'. 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 selfrealisation, and be born and bred free of religious and metaphysical notions. But there will not be the least flaw in his understanding and compassion.
Beings
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