Q: When you say, I am in the state
beyond the witness, what is the experience that makes you say so? In
what way does it differ from the stage of being a witness only?
M: It is like washing printed cloth.
First the design fades, then the background and in the end the cloth
is plain white. The personality gives place to the witness, then the
witness goes and pure awareness remains. The cloth was white in the
beginning and is white in the end; the patterns and colours just
happened -- for a time.
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: Then what is eternal?
M: That which does not change with
time. You cannot eternalise a transient thing -- only the changeless
is eternal.
*
Q: What does it mean to know myself? By
knowing myself what exactly do I come to know?
M: All that you are not.
Q: And not what I am?
M: What you are, you already are. By
knowing what you are not, you are free of it and remain in your own
natural state. 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!
M: It is your fixed idea that you must
be something or other, that blinds you.
Q: How can I get rid of this idea?
M: If you trust me, believe when I tell
you that you are the pure awareness that illuminates consciousness
and its infinite content. Realise this and live accordingly. If you
do not believe me, then go within, enquiring ‘What am I’? or,
focus your mind on ‘I am’, which is pure and simple being.
*
M: Take an example. 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. 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!
M: That's what you say! I know there is
a world, which includes this body and this mind, but I do not
consider them to be more “mine” than other minds and bodies. They
are there, in time and space, but I am timeless and spaceless.
*
All the objects of consciousness form
the universe. What is beyond both, supporting both, is the supreme
state, a state of utter stillness and silence. 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.
*
This state is entirely one and
indivisible, a single solid block of reality. The only way of knowing
it is to be it. The mind cannot reach it. To perceive it does not
need the senses; to know it, does not need the mind.
*
It is not perceivable, because it is
what makes perception possible. It is beyond being and not being. It
is neither the mirror nor the image in the mirror. It is what is --
the timeless reality, unbelievably hard and solid.
*
NM: And as long as you cling to the
idea that only what has name and shape exists, the Supreme will
appear to you non-existing. 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?
M: How can I tell you? 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. To me it is a word. Why should I know
more than the word conveys? Every atom may be a universe, as complex
as ours. Must I know them all? I can -- if I train.
Q: In putting the question about the
weather in New York, where did I make the mistake?
M: The world and the mind are states of
being. The supreme is not a state. It pervades, all states, but it is
not a state of something else. It is entirely uncaused, independent,
complete in itself, beyond time and space, mind and matter.
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. You need
not seek it. Plurality and diversity are the play of the mind only.
Reality is one.
*
M: To take appearance for reality is a
grievous sin and the cause of all calamities. You are the all-
pervading, eternal and infinitely creative awareness --
consciousness. All else is local and temporary.
*
Nothing of value can happen to a mind
which knows exactly what it wants. For nothing the mind can visualise
and want is of much value.
Q: Then what is worth wanting?
M: Want the best. The highest
happiness, the greatest freedom. Desirelessness is the highest bliss.
*
M: It does not depend on memories and
expectations, desires and fears, likes and dislikes. All is seen as
it is.
Q: Is it what you call the fourth state
(turiya)?
M: Call it as you like. It is solid,
steady, changeless, beginningless and endless, ever new, ever fresh.
Q: How is it reached?
M: Desirelessness and fearlessness will
take you there.
*
Q: How is the Supreme affected?
M: What can affect it and how? The
source is not affected by the vagaries of the river nor is the metal
-- by the shape of the jewellery. Is the light affected by the
picture on the screen? The Supreme makes everything possible, that is
all.
*
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. Just like a ray of light
is never seen unless intercepted by the specs of dust, so does the
Supreme make everything known, itself remaining unknown.
Q: Does it mean that the Unknown is
inaccessible?
M: Oh, no. The Supreme is the easiest
to reach for it is your very being. It is enough to stop thinking and
desiring anything, but the Supreme.
Q: And if I desire nothing, not even
the Supreme?
M: Then you are as good as dead, or you
are the Supreme.
*
M: The mistake of students consists in
their imagining the inner to be something to get hold of, and
forgetting that all perceivables are transient and, therefore,
unreal. Only that which makes perception possible, call it Life or
Brahman, or what you like, is real.
*
The difficulty comes with the word
'state'. The Real is not a state of something else -- it is not a
state of mind or consciousness or psyche -- nor is it something that
has a beginning and an end, being and not being. All opposites are
contained in it -- but it is not in the play of opposites. 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.
*
M: At the root of all creation lies
desire. Desire and imagination foster and reinforce each other. The
fourth state (turiya) is a state of pure witnessing, detached
awareness, passionless and wordless. It is like space, unaffected by
whatever it contains. Bodily and mental troubles do not reach it --
they are outside, 'there', while the witness is always 'here'.
*
M: What has been attained may be lost
again. Only when you realise the true peace, the peace you have never
lost, that peace will remain with you, for it was never away. Instead
of searching for what you do not have, find out what is it that you
have never lost? That which is there before the beginning and after
the ending of everything; that to which there is no birth, nor death.
That immovable state, which is not affected by the birth and death of
a body or a mind, that state you must perceive.
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.
*
Anything that implies a continuity, a
sequence, a passing from stage to stage cannot be the real. There is
no progress in reality, it is final, perfect, unrelated.
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.
*
Q: Why then live at all? Why all this
unnecessary coming and going, waking and sleeping, eating and
digesting?
M: Nothing is done by me, everything
just happens I do not expect, I do not plan, I just watch events
happening, knowing them to be unreal.
Q: Were you always like this from the
first moment of enlightenment?
M: The three states rotate as usual --
there is waking and sleeping and waking again, but they do not happen
to me. They just happen. To me nothing ever happens. There is
something changeless, motionless, immovable, rocklike, 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.
Q: Yet, you are conscious!
M: Yes and no. There is peace -- deep,
immense, unshakeable. Events are registered in memory, but are of no
importance. I am hardly aware of them.
Q: If I understand you rightly, this
state did not come by cultivation.
M: There was no coming. It was so --
always. There was discovery and it was sudden. Just as at birth you
discover the world suddenly, as suddenly I discovered my real being.
Q: Was it clouded over and your sadhana
dissolved the mist? When your true state became clear to you, did it
remain clear, or did it get obscured again? Is your condition
permanent or intermittent?
M: Absolutely steady. Whatever I may
do, it stays like a rock -- motionless. Once you have awakened into
reality, you stay in it. A child does not return to the womb! It is a
simple state, smaller than the smallest, bigger than the biggest. It
is self-evident and yet beyond description.
Q: Is there a way to it?
M: Everything can become a way,
provided you are interested. Just puzzling over my words and trying
to grasp their full meaning is a sadhana quite sufficient for
breaking down the wall. Nothing troubles me. I offer no resistance to
trouble -- therefore it does not stay with me. On your side there is
so much trouble. On mine there is no trouble at all. Come to my side.
You are trouble-prone. I am immune. Anything may happen -- what is
needed is sincere interest. Earnestness does it.
Q: Can I do it?
M: Of course. You are quite capable of
crossing over. Only be sincere.
*
Just as a cloud obscures the sun
without in any way affecting it, so does assumption obscure reality
without destroying it. The very idea of destruction of reality is
ridiculous; the destroyer is always more real than the destroyed.
Reality is the ultimate destroyer. All separation, every kind of
estrangement and alienation is false.
*
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. When the food is stopped, the body dies
and the mind dissolves. But does the observer perish?
*
Maharaj: Mahadakash is nature, the
ocean of existences, the physical space with all that can be
contacted through the senses. Chidakash is the expanse of awareness,
the mental space of time, perception and cognition. Paramakash is the
timeless and spaceless reality, mindless, undifferentiated, the
infinite potentiality, the source and origin, the substance and the
essence, both matter and consciousness -- yet beyond both. It cannot
be perceived, but can be experienced as ever witnessing the witness,
perceiving the perceiver, the origin and the end of all
manifestation, the root of time and space, the prime cause in every
chain of causation.
*
Q: How shall I recognise this state
when I reach it?
M: There will be no fear.
Q: Surrounded by a world full of
mysteries and dangers, how can I remain unafraid?
M: Your own little body too is full of
mysteries and dangers, yet you are not afraid of it, for you take it
as your own. What you do not know is that the entire universe is your
body and you need not be afraid of it. You may say you have two
bodies; the personal and the universal. The personal comes and goes,
the universal is always with you. The entire creation is your
universal body. You are so blinded by what is personal, that you do
not see the universal. This blindness will not end by itself -- it
must be undone skilfully and deliberately. 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.
*
Truth gives no advantage. It gives you
no higher status, no power over others; all you get is truth and the
freedom from the false.
*
Q: How can I want the inconceivable?
M: What else is there worth wanting?
Granted, the real cannot be wanted, as a thing is wanted. But you can see the unreal as unreal and
discard it. It is the discarding the false that opens the way to the
true.
*
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.
*
Q: This is thinking in terms of
duality.
M: All thinking is in duality. In
identity no thought survives.
*
Q: Does the inner Guru also teach?
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. 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?
*
M: That which cannot change, remains.
The great peace, the deep silence, the hidden beauty of reality
remain. While it can not be conveyed through words, it is waiting for
you to experience for yourself.
*
True happiness is uncaused and this
cannot disappear for lack of stimulation.
*
M: Consciousness being a product of
conditions and circumstances, depends on them and changes along with
them. What is independent, uncreated, timeless and changeless, and
yet ever new and fresh, is beyond the mind. When the mind thinks of
it, the mind dissolves and only happiness remains.
*
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.
