I Am That
55. Give up All and You Gain All
Questioner: What is your state at the present moment?
Maharaj: A state of non-experiencing. In it all experience is
included
Q: Can you enter into the mind and heart of another man and
share his experience?
M: No. Such things require special training. I am like a dealer
in wheat. I know little about breads and cakes. 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. 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. 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?
Q: They may dream of each other.
M: That is what people are doing. 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. You insist that your
world is independent of your mind. How can it be? Your desire to
know other people's minds is due to your not knowing your own
mind. First know your own mind and you will find that the
question of other minds does not arise at all, for there are no
other people. You are the common factor, the only link between
the minds. Being is consciousness; 'I am' applies to all.
Q: The Supreme Reality (Parabrahman) may be present in all of
us. But of what use is it to us?
M: You are like a man who says: 'I need a place where to keep my
things, but of what use is space to me?' or 'I need milk, tea,
coffee or soda, but for water I have no use'. Don't you see that
the Supreme Reality is what makes everything possible? But if
you ask of what use is it to you, I must answer: 'None'. In
matters of daily life the knower of the real has no advantage:
he may be at a disadvantage rather: being free from greed and
fear, he does not protect himself. The very idea of profit is
foreign to him; he abhors accretions; his life is constant
divesting oneself, sharing, giving.
Q: If there is no advantage in gaining the
Supreme, then why take the trouble?
M: There is trouble only when you cling to something. 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.
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?
M: While it lasts, the dream has temporary being. It is your
desire to hold on to it, that creates the problem. Let go. Stop
imagining that the dream is yours.
Q: You seem to take for granted that there can be a dream
without a dreamer and that I identify myself with the dream of
my own sweet will. But I am the dreamer and the dream too. Who
is to stop dreaming?
M: Let the dream unroll itself to its very end. You cannot help
it. But you can look at the dream as a dream, refuse it the
stamp of reality.
Q: Here am I, sitting before you. I am dreaming and you are
watching me talking in my dream. What is the link between us?
M: My intention to wake you up is the link. My heart wants you
awake. I see you suffer in your dream and I know that you must
wake up to end your woes. When you see your dream as dream, you
wake up. But in your dream itself I am not interested. Enough
for me to know that you must wake up. 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. 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. One loves whom one meets, one cannot love
all.
M: When you are love itself, you are beyond time and numbers. In
loving one you love all, in loving all, you love each. One and
all are not exclusive.
Q: You say you are in a timeless state. Does it mean that past
and future are open to you? Did you meet Vashishta Muni, Rama's
Guru?
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. Vashishta is a dream in your dream. How can I know him?
You are too much concerned with past and future. It is all due
to your longing to continue, to protect yourself against
extinction. And as you want to continue, you want others to keep
you company, hence your concern with their survival. But what
you call survival is but the survival of a dream. Death is
preferable to it. There is a chance of waking up.
Q: You are aware of eternity, therefore you are not concerned
with survival.
M: It is the other way round. Freedom from all desire is
eternity. All attachment implies fear, for all things are
transient. And fear makes one a slave. This freedom from
attachment does not come with practice; it is natural, when one
knows one's true being. 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. All craving
is due to a sense of insufficiency. When you know that you lack
nothing, that all there is, is you and yours, desire ceases.
Q: To know myself must I practice awareness?
M: There is nothing to practice. To know yourself, be yourself.
To be yourself, stop imagining yourself to be this or that. Just
be. Let your true nature emerge. Don't disturb your mind with
seeking.
Q: It will take much time if I Just wait for self-realisation.
M: What have you to wait for when it is already here and now?
You have only to look and see. Look at yourself, at your own
being. You know that you are and you like it. Abandon all
imagining, that is all. Do not rely on time. Time is death. Who
waits -- dies. Life is now only. Do not talk to me about past
and future -- they exist only in your mind.
Q: You too will die.
M: I am dead already. 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. I am safe, because what
is not, cannot touch what is. You feel unsafe, because you
imagine danger. 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. If you want to help
the world, you must be beyond the need of help. Then all your
doing as well as not doing will help the world most effectively.
Q: How can non-action be of use where action is needed?
M: Where action is needed, action happens. Man is not the actor.
His is to be aware of what is going on. His very presence is
action. The window is the absence of the wall and it gives air
and light because it is empty. Be empty of all mental content,
of all imagination and effort, and the very absence of obstacles
will cause reality to rush in. If you really want to help a
person, keep away. If you are emotionally committed to helping,
you will fail to help. You may be very busy and be very pleased
with your charitable nature, but not much will be done. A man is
really helped when he is no longer in need of help. All else is
just futility.
Q: There is not enough time to sit and wait for help to happen.
One must do something.
M: By all means -- do. But what you can do is limited; the self
alone is unlimited. Give limitlessly -- of yourself. All else
you can give in small measures only. You alone are immeasurable.
To help is your very nature. Even when you eat and drink you
help your body. For yourself you need nothing. You are pure
giving, beginning-less, endless, inexhaustible. When you see
sorrow and suffering, be with it. Do not rush into activity.
Neither learning nor action can really help. Be with sorrow and
lay bare its roots -- helping to understand is real help.
Q: My death is nearing.
M: Your body is short of time, not you. Time and space are in
the mind only. You are not bound. Just understand yourself --
that itself is eternity.
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?
M: The jnani does not die because he was never born.
Q: He appears so to others.
M: But not to himself. In himself he is free of things --
physical and mental.
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 or 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? It is the mind
that, itself in movement, sees everything moving, and having
created time, worries about the past and future. All the
universe is cradled in consciousness (maha tattva), which arises
where there is perfect order and harmony (maha sattva). As all
waves are in the ocean, so are all things physical and mental in
awareness. Hence awareness itself is all important, not the
content of it. Deepen and broaden your awareness of yourself and
all the blessings will flow. You need not seek anything; all
will come to you most naturally and effortlessly. 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. 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. 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 re-born. 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. In the incense stick simile the stick is
the body and the smoke is the mind. 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. 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. When his body is destroyed, what happens to his
consciousness? Does he carry his senses of seeing, hearing etc.
along with him or does he leave them behind? And, if he loses
his senses, what becomes to his consciousness?
M: Senses are mere modes of perception. 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.
Q: Until only unconsciousness remains?
M: Look at yourself talking of unconsciousness as something that
comes and goes! Who is there to be conscious of unconsciousness?
As long as the window is open, there is sunlight in the room.
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. 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? 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. 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. 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.
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. But you are
not the body. You are the immensity and infinity of
consciousness. Don't assume what is not true and you will see
things as I see them. Pain and pleasure, good and bad, right and
wrong: these are relative terms and must not be taken
absolutely. They are limited and temporary.
Q: In the Buddhist tradition it is stated that a Nirvani, an
enlightened Buddha, has the freedom of the universe. He can know
and experience for himself all that exists. He can command,
interfere with nature, with the chain of causation, change the
sequence of events, even undo the past! The world is still with
him but he is free in it.
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. In no way had he changed.
He was merely given the title, the rights and the duties of a
king. His nature was not affected, only his actions. Similarly,
with the enlightened man; the content of his consciousness
undergoes a radical transformation. But he is not misled. 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. The paper is not the writing, yet it carries the
writing. The ink is not the message, nor is the reader's mind
the message -- but they all make the message possible.
Q: Does consciousness come down from reality or is it an
attribute of matter?
M: Consciousness as such is the subtle counterpart of matter.
Just as inertia (tamas) and energy (rajas) are attributes of
matter, so does harmony (sattva) manifest itself as
consciousness. You may consider it in a way as a form of very
subtle energy. Wherever matter organises itself into a stable
organism, consciousness appears spontaneously. With the
destruction of the organism consciousness disappears.
Q: Then what survives?
M: That, of which matter and consciousness are but aspects,
which is neither born nor dies.
Q: If it is beyond matter and consciousness, how can it be
experienced?
M: It can be known by its effects on both; look for it in beauty
and in bliss. But you will understand neither body nor
consciousness, unless you go beyond both.
Q: Please tell us squarely: are you conscious or unconscious?
M: The enlightened (jnani) is neither. But in his enlightenment
(jnana) all is contained. Awareness contains every experience.
But he who is aware is beyond every experience. He is beyond
awareness itself.
Q: There is the background of experience, call it matter. There
is the experiencer, call it mind. What makes the bridge between
the two?
M: The very gap between is the bridge. That, which at one end
looks like matter and at the other as mind, is in itself the
bridge. 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?
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. 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.
M: Karma shapes the circumstances: the attitudes are your own.
Ultimately your character shapes your life and you alone can
shape your character.
Q: How does one shape one's character?
M: By seeing it as it is, and being sincerely sorry. This
integral seeing-feeling can work miracles. It is like casting a
bronze image; metal alone, or fire alone will not do; or will
the mould be of any use; you have to melt down the metal in the
heat of the fire and cast it in the mould.
57. Beyond Mind there is no Suffering
Questioner: I see you sitting in your son's house waiting for
lunch to be served. And I wonder whether the content of your
consciousness is similar to mine, or partly different, or
totally different. Are you hungry and thirsty as I am, waiting
rather impatiently for the meals to be served, or are you in an
altogether different state of mind?
Maharaj: There is not much difference on the surface, but very
much of it in depth. You know yourself only through the senses
and the mind. You take yourself to be what they suggest; having
no direct knowledge of yourself, you have mere ideas; all
mediocre, second-hand, by hearsay. Whatever you think you are
you take it to be true; the habit of imagining yourself
perceivable and describable is very strong with you. I see as
you see, hear as you hear, taste as you taste, eat as you eat. I
also feel thirst and hunger and expect my food to be served on
time. When starved or sick, my body and mind go weak. 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. The screen intercepts and
reflects the pictures, it does not shape them. It has nothing to
do with the rolls of films. These are as they are, lumps of
destiny (prarabdha), but not my destiny; the destinies of the
people on the screen.
Q: You do not mean to say that the people in a picture have
destinies! They belong to the story, the story is not theirs.
M: And what about you? Do you shape your life or are you shaped
by it?
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.
Q: When I ask a question and you answer, what exactly happens?
M: The question and the answer -- both appear on the screen. The
lips move, the body speaks -- and again the screen is clear and
empty.
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'.
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. 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 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?
M: Look, my thumb touches my forefinger. Both touch and are
touched. 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'. 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? What do you mean by saying that
you are beyond space and time?
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. 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. I have also found that thoughts become
self-fulfilling; things would fall in place smoothly and
rightly. The main change was in the mind; it became motionless
and silent, responding quickly, but not perpetuating the
response. Spontaneity became a way of life, the real became
natural and the natural became real. And above all, infinite
affection, love, dark and quiet, radiating in all directions,
embracing all, making all interesting and beautiful, significant
and auspicious.
Q: We are told that various Yogic powers arise spontaneously in
a man who has realised his own true being. What is your
experience in these matters?
M: Man's fivefold body (physical etc.) 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. 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.
Q: The universe does not seem a happy place to live in. Why is
there so much suffering?
M: Pain is physical; suffering is mental. Beyond the mind there
is no suffering. Pain is merely a signal that the body is in
danger and requires attention. Similarly, suffering warns us
that the structure of memories and habits, which we call the
person (vyakti), is threatened by loss or change. Pain is
essential for the survival of the body, but none compels you to
suffer. Suffering is due entirely to clinging or resisting; it
is a sign of our unwillingness to move on, to flow with life. As
a sane life is free of pain, so is a saintly life free from
suffering.
Q: Nobody has suffered more than saints.
M: Did they tell you, or do you say so on your own? The essence
of saintliness is total acceptance of the present moment,
harmony with things as they happen. A saint does not want things
to be different from what they are; he knows that, considering
all factors, they are unavoidable. He is friendly with the
inevitable and, therefore, does not suffer. Pain he may know,
but it does not shatter him. If he can, he does the needful to
restore the lost balance -- or he lets things take their course.
Q: He may die.
M: So what? What does he gain by living on and what does he lose
by dying? What was born, must die; what was never born cannot
die. 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. Do see that the image you have of me may be
altogether wrong. Your image of yourself is wrong too, but that
is your problem. But you need not create problems for me and
then ask me to solve them. I am neither creating problems nor
solving them.
58. Perfection, Destiny of All
Questioner: When asked about the means for self-realisation, you
invariably stress the importance of the mind dwelling on the
sense 'I am'. Where is the causal factor? Why should this
particular thought result in self-realisation? How does the
contemplation of 'I am' affect me?
Maharaj: The very fact of observation alters the observer and
the observed. After all, what prevents the insight into one's
true nature is the weakness and obtuseness of the mind and its
tendency to skip the subtle and focus on the gross only. When
you follow my advice and try to keep your mind on the notion of
'I am' only, you become fully aware of your mind and its
vagaries. Awareness, being lucid harmony (sattva) in action,
dissolves dullness and quietens the restlessness of the mind and
gently, but steadily changes its very substance. This change
need not be spectacular; it may be hardly noticeable; yet it is
a deep and fundamental shift from darkness to light, from
inadvertence to awareness.
Q: Must it be the 'I am' formula? Will not any other sentence
do? 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. Be with it, play with it, ponder over it, delve deeply
into it, till the shell of ignorance breaks open and you emerge
into the realm of reality.
Q: Is there any causal link between my focussing the 'I am' and
the breaking of the shell?
M: The urge to find oneself is a sign that you are getting
ready. The impulse always comes from within. Unless your time
has come, you will have neither the desire nor the strength to
go for self- enquiry whole-heartedly.
Q: Is not the grace of the Guru responsible for the desire and
its fulfilment? Is not the Guru's radiant face the bait on which
we are caught and pulled out of this mire of sorrow?
M: It is the Inner Guru (sadguru) who takes you to the Outer
Guru, as a mother takes her child to a teacher. Trust and obey
your Guru, for he is the messenger of your Real Self.
Q: How do I find a Guru whom I can trust?
M: Your own heart will tell you. There is no difficulty in
finding a Guru, because the Guru is in search of you. 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! But what can you find out? Only as he
appears to you on your own level.
Q: I shall watch whether he is consistent, whether there is
harmony between his life and his teaching.
M: You may find plenty of dis-harmony -- so what? It proves
nothing. Only motives matter. How will you know his motives?
Q: I should at least expect him to be a man of self-control who
lives a righteous life.
M: Such you will find many -- and of no use to you. A Guru can
show the way back home, to your real self. What has this to do
with the character, or temperament of the person he appears to
be? Does he not clearly tell you that he is not the person? The
only way you can judge is by the change in yourself when you are
in his company. 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.
Half-heartedness is a serious drawback and the cause of much
self-created sorrow. The mistake is never the Guru's; it is
always the obtuseness and cussedness of the discipline that is
at fault.
Q: Does the Guru then dismiss, or disqualify a disciple?
M: He would not be a Guru if he did! He bides his time and waits
till the disciple, chastened and sobered, comes back to him in a
more receptive mood.
Q: What is the motive? 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. The Guru never fails.
Q: Is my first Guru also my last, or do I have to pass from Guru
to Guru?
M: The entire universe is your Guru. You learn from everything,
if you are alert and intelligent. Were your mind clear and your
heart clean, you would learn from every passer-by; It is because
you are indolent or restless, that your inner Self manifests as
the outer Guru and makes you trust him and obey.
Q: Is a Guru inevitable?
M: It is like asking 'Is a mother inevitable?' To rise in
consciousness from one dimension to another, you need help. The
help may not always be in the shape of a human person, it may be
a subtle presence, or a spark of intuition, but help must come.
The inner Self is watching and waiting for the son to return to
his father. At the right time he arranges everything
affectionately and effectively. Where a messenger is needed, or
a guide, he sends the Guru to do the needful.
Q: There is one thing I cannot grasp. You speak of the inner
self as wise and good and beautiful and in every way perfect,
and of the person as mere reflection without a being of its own.
On the other hand you take so much trouble in helping the person
to realise itself. If the person is so unimportant, why be so
concerned with its welfare? Who cares for a shadow?
M: You have brought in duality where there is none. There is the
body and there is the Self. Between them is the mind, in which
the Self is reflected as 'I am'. Because of the imperfections of
the mind, its crudity and restlessness, lack of discernment and
insight, it takes itself to be the body, not the Self. All that
is needed is to purify the mind so that it can realise its
identity with the Self. When the mind merges in the Self, the
body presents no problems. It remains what it is, an instrument
of cognition and action, the tool and the expression of the
creative fire within: The ultimate value of the body is that it
serves to discover the cosmic body, which is the universe in its
entirety. As you realise yourself in manifestation, you keep on
discovering that you are ever more than what you have imagined.
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.
Q: Then, where comes in the never-ending discovery, the endless
transcending oneself into hew dimensions?
M: All this belongs to the realm of manifestation; it is in the
very structure of the universe, that the higher can be had only
through the freedom from the lower.
Q: What is lower and what is higher?
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. In that sense the
entire universe becomes a school of Yoga (yogakshetra).
Q: Is perfection the destiny of all human beings?
M: Of all living beings -- ultimately. The possibility becomes a
certainty when the notion of enlightenment appears in the mind.
Once a living being has heard and understood that deliverance is
within his reach, he will never forget, for it is the first
message from within. It will take roots and grow and in due
course take the blessed shape of the Guru.
Q: So all we are concerned with is the redemption of the mind?
M: What else? The mind goes astray, the mind returns home. Even
the word 'astray' is not proper. The mind must know itself in
every mood. Nothing is a mistake unless repeated.
59. Desire and Fear: Self-centred States
Questioner: I would like to go again into the question of
pleasure and pain, desire and fear. I understand fear which is
memory and anticipation of pain. It is essential for the
preservation of the organism and its living pattern. Needs, when
felt, are painful and their anticipation is full of fear; we are
rightly afraid of not being able to meet our basic needs. 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. They damage or destroy the object, the
instrument and also the subject of pleasure. Otherwise, pleasure
and pursuit of pleasure would be no problem. This brings me to
the core of my question: why is pleasure destructive? Why, in
spite of its destructiveness, is it wanted? 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. Play
fulfils the need for self-discovery and self-development. But
even on his play man becomes destructive of nature, others and
himself.
Maharaj: In short, you do not object to pleasure, but only to
its price in pain and sorrow.
Q: If reality itself is bliss, then pleasure in some way must be
related to it.
M: Let us not proceed by verbal logic. The bliss of reality does
not exclude suffering. Besides, you know only pleasure, not the
bliss of pure being. So let us examine pleasure at its own
level. If you look at yourself in your moments of pleasure or
pain, you will invariably find that it is not the thing in
itself that is pleasant or painful, but the situation of which
it is a part. Pleasure lies in the relationship between the
enjoyer and the enjoyed. And the essence of it is acceptance.
Whatever may be the situation, if it is acceptable, it is
pleasant. If it is not acceptable, it is painful. What makes it
acceptable is not important; the cause may be physical, or
psychological, or untraceable; acceptance is the decisive
factor. Obversely, suffering is due to non-acceptance.
Q: Pain is not acceptable.
M: Why not? 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. 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. When pain
is accepted for what it is, a lesson and a warning, and deeply
looked into and heeded, the separation between pain and pleasure
breaks down, both become experience -- painful when resisted,
joyful when accepted.
Q: Do you advise shunning pleasure and pursuing pain?
M: No, nor pursuing pleasure and shunning pain. Accept both as
they come, enjoy both while they last, let them go, as they
must.
Q: How can I possibly enjoy pain? Physical pain calls for
action.
M: Of course. And so does Mental. The bliss is in the awareness
of it, in not shrinking, or in any way turning away from it. All
happiness comes from awareness. The more we are conscious, the
deeper the joy. Acceptance of pain, non-resistance, courage and
endurance -- these open deep and perennial sources of real
happiness, true bliss.
Q: Why should pain be more effective than pleasure?
M: Pleasure is readily accepted, while all the powers of the
self reject pain. 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. To reach the deeper layers of
suffering you must go to its roots and uncover their vast
underground network, where fear and desire are closely
interwoven and the currents of life's energy oppose, obstruct
and destroy each other.
Q: How can I set right a tangle which is entirely below the
level of my consciousness?
M: By being with yourself, the 'I am'; by watching yourself in
your daily life with alert interest, with the intention to
understand rather than to judge, in full acceptance of whatever
may emerge, because it is there, you encourage the deep to come
to the surface and enrich your life and consciousness with its
captive energies. This is the great work of awareness; it
removes obstacles and releases energies by understanding the
nature of life and mind. Intelligence is the door to freedom and
alert attention is the mother of intelligence.
Q: One more question. Why does pleasure end in pain?
M: Everything has a beginning and an end and so does pleasure.
Don't anticipate and don't regret, and there will be no pain. It
is memory and imagination that cause suffering. Of course pain
after pleasure may be due to the misuse of the body or the mind.
The body knows its measure, but the mind does not. Its appetites
are numberless and limitless. Watch your mind with great
diligence, for there lies your bondage and also the key to
freedom.
Q: My question is not yet fully answered: Why are man's
pleasures destructive? Why does he find so much pleasure in
destruction? Life's concern lies in protection, perpetuation and
expansion of itself. In this it is guided by pain and pleasure.
At what point do they become destructive?
M: When the mind takes over, remembers and anticipates, it
exaggerates, it distorts, it overlooks. The past is projected
into future and the future betrays the expectations. The organs
of sensation and action are stimulated beyond capacity and they
inevitably break down. The objects of pleasure cannot yield what
is expected of them and get worn out, or destroyed, by misuse.
It results in excess of pain where pleasure was looked for.
Q: We destroy not only ourselves, but others too!
M: Naturally, selfishness is always destructive. Desire and
fear, both are self-centred states. Between desire and fear
anger arises, with anger hatred, with hatred passion for
destruction. War is hatred in action, organised and equipped
with all the instruments of death.
Q: Is there a way to end these horrors?
M: When more people come to know their real nature, their
influence, however subtle, will prevail and the world's
emotional atmosphere will sweeten up. People follow their
leaders and when among the leaders appear some, great in heart
and mind, and absolutely free from self-seeking, their impact
will be enough to make the crudities and crimes of the present
age impossible. 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. 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.
M: When you go to them with your desires and fears, you merely
add to their sorrows. First be free of suffering yourself and
then only hope of helping others. You do not even need to hope
-- your very existence will be the greatest help a man can give
his fellowmen.
60. Live Facts, not Fancies
Questioner: You say that whatever you see is yourself. You also
admit that you see the world as we see it. Here is today's
newspaper with all the horrors going on. Since the world is
yourself, how can you explain such mis-behaviour?
Maharaj: Which world do you have in mind?
Q: Our common world, in which we live.
M: Are you sure we live in the same world? I do not mean nature,
the sea and the land, plants and animals. They are not the
problem, nor the endless space, the infinite time, the
inexhaustible power. Do not be misled by my eating and smoking,
reading and talking. My mind is not here, my life is not here.
Your world, of desires and their fulfilments, of fears and their
escapes, is definitely not my world. I do not even perceive it,
except through what you tell me about it. It is your private
dream world and my only reaction to it is to ask you to stop
dreaming.
Q: Surely, wars and revolutions are not dreams. Sick mothers and
starving children are not dreams. Wealth, ill-gotten and
misused, is not a dream.
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'. The real world lies beyond the self.
Q: Self or no self, facts are real.
M: Of course facts are real! I live among them. But you live
with fancies, not with facts. Facts never clash, while your life
and world are full of contradictions. Contradiction is the mark
of the false; the real never contradicts itself. For instance,
you complain that people are abjectly poor. Yet you do not share
your riches with them. You mind the war next door, but you
hardly give it a thought when it is in some far off country. The
shifting fortunes of your ego determine your values; 'I think',
'I want', 'I must' are made into absolutes.
Q: Nevertheless, the evil is real.
M: Not more real than you are. Evil is in the wrong approach to
problems created by misunderstanding and misuse. It is a vicious
circle.
Q: Can the circle be broken?
M: A false circle need not be broken. It is enough to see it as
it is -- non-existent.
Q: But, real enough to make us submit to and inflict indignities
and atrocities.
M: Insanity is universal. Sanity is rare. Yet there is hope,
because the moment we perceive our insanity, we are on the way
to sanity. This is the function of the Guru -- to make us see
the madness of our daily living. Life makes you conscious, but
the teacher makes you aware.
Q: Sir, you are neither the first nor the last. Since immemorial
times people were breaking into reality. Yet how little it
affected our lives! The Ramas and the Krishnas, the Buddhas and
the Christs have come and gone and we are as we were; wallowing
in sweat and tears. What have the great ones done, whose lives
we witnessed? What have you done, Sir, to alleviate the world's
thrall?
M: You alone can undo the evil you have created. Your own
callous selfishness is at the root of it. Put first your own
house in order and you will see that your work is done.
Q: The men of wisdom and of love, who came before us, did set
themselves right, often at a tremendous cost. What was the
outcome? A shooting star, however bright, does not make the
night less dark.
M: To judge them and their work you must become one of them. A
frog in a well knows nothing about the birds in the sky.
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?
M: The situation decides. Every situation is a challenge which
demands the right response. When the response is right, the
challenge is met and the problem ceases. If the response is
wrong, the challenge is not met and the problem remains
unsolved. Your unsolved problems -- that is what constitutes
your karma. Solve them rightly and be free.
Q: You seem to drive me always back into myself. Is there no
objective solution to the world's problems?
M: The world problems were created by numberless people like
you, each full of his own desires and fears. Who can free you of
your past, personal and social, except yourself? And how will
you do it unless you see the urgent need of your being first
free of cravings born of illusion? How can you truly help, as
long as you need help yourself?
Q: In what way did the ancient sages help? In what way do you
help? A few individuals profit, no doubt; your guidance and
example may mean a lot to them; but in what way do you affect
humanity, the totality of life and consciousness? You say that
you are the world and the world is you; what impact have you
made on it?
M: What kind of Impact do you expect?
Q: Man is stupid, selfish, cruel.
M: Man is also wise, affectionate and kind.
Q: Why does not goodness prevail?
M: It does -- in my real world. In my world even what you call
evil is the servant of the good and therefore necessary. It is
like boils and fevers that clear the body of impurities. Disease
is painful, even dangerous, but if dealt with rightly, it heals.
Q: Or kills.
M: In some cases death is the best cure. 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.
Q: What is necessary?
M: To grow is necessary. To outgrow is necessary. To leave
behind the good for the sake of the better is necessary.
Q: To what end?
M: The end is in the beginning. You end where you start -- in
the Absolute.
Q: Why all this trouble then? To come back to where I started?
M: Whose trouble? Which trouble? Do you pity the seed that is to
grow and multiply till it becomes a mighty forest? Do you kill
an infant to save him from the bother of living? What is wrong
with life, ever more life? Remove the obstacles to growing and
all your personal, social, economic and political problems will
just dissolve. The universe is perfect as a whole and the part's
striving for perfection is a way of joy. Willingly sacrifice the
imperfect to the perfect and there will be no more talk about
good and evil.
Q: Yet we are afraid of the better and cling to the worse.
M: This is our stupidity, verging on insanity.
61. Matter is Consciousness Itself
Questioner: I was lucky to have holy company all my life. Is it
enough for self-realisation?
Maharaj: It depends what you make of it.
Q: I was told that the liberating action of satsang is
automatic. Just like a river carries one to the estuary, so the
subtle and silent influence of good people will take me to
reality.
M: It will take you to the river, but the crossing is your own.
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. 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.
Q: Surely, there are many things that would make even a jnani
miserable
M: A jnani may meet with difficulties, but they do not make him
suffer. 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. Without imagination there is no world. Your conviction that
you are conscious of a world is the world. The world you
perceive is made of consciousness; what you call matter is
consciousness Itself. You are the space (akash) in which it
moves, the time in which it lasts, the love that gives it life.
Cut off imagination and attachment and what remains?
Q: The world remains. I remain.
M: Yes. But how different it is when you can see it as it is,
not through the screen of desire and fear.
Q: What for are all these distinctions -- reality and illusion,
wisdom and ignorance, saint and sinner? Everyone is in search of
happiness, everyone strives desperately; everyone is a Yogi and
his life a school of wisdom. Each learns his own way the lessons
he needs. Society approves of some, disapproves of others; there
are no rules that apply everywhere and for all time.
M: In my world love is the only law. I do not ask for love, I
give it. Such is my nature.
Q: I see you living your life according to a pattern. You run a
meditation class in the morning, lecture and have discussions
regularly; twice daily there is worship (puja) and religious
singing (bhajan) in the evening. You seem to adhere to the
routine scrupulously.
M: The worship and the singing are as I found them and I saw no
reason to interfere. The general routine is according to the
wishes of the people with whom I happen to live or who come to
listen. They are working people, with many obligations and the
timings are for their convenience. Some repetitive routine is
inevitable. Even animals and plants have their time-tables.
Q: Yes, we see a regular sequence in all life. Who maintains the
order? Is there an inner ruler, who lays down laws and enforces
order?
M: Everything moves according to its nature. Where is the need
of a policeman? Every action creates a reaction, which balances
and neutralises the action. Everything happens, but there is a
continuous cancelling out, and in the end it is as if nothing
happened.
Q: Do not console me with final harmonies. The accounts tally,
but the loss is mine.
M: Wait and see. 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? Some say destiny is
immutable and every second of life is predetermined; others say
that pure accident decides everything.
M: You can have it as you like. You can distinguish in your life
a pattern or see merely a chain of accidents. Explanations are
meant to please the mind. They need not be true. Reality is
indefinable and indescribable.
Q: Sir, you are escaping my question! I want to know how you
look at it. Wherever we look we find structure of unbelievable
intelligence and beauty. How can I believe that the universe is
formless and chaotic? Your world, the world in which you live,
may be formless, but it need not be chaotic.
M: The objective universe has structure, is orderly and
beautiful. Nobody can deny it. 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. Perfection is not in
the future. It is now.
Q: Does your world affect mine?
M: At one point only -- at the point of the now. It gives it
momentary being, a fleeting sense of reality. In full awareness
the contact is established. It needs effortless,
un-self-conscious attention.
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. 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. I was never born.
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. I make no distinction
between the body and the universe. Each is the cause of the
other; each is the other, in truth. But I am out of it all. When
I am telling you that I was never born, why go on asking me what
were my preparations for the next birth? The moment you allow
your imagination to spin, it at once spins out a universe. It is
not at all as you imagine and I am not bound by your imaginings.
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. No doubt imagination is richly creative. Universe
within universe are built on it. Yet they are all in space and
time, past and future, which just do not exist.
Q: I have read recently a report about a little girl who was
very cruelly handled in her early childhood. She was badly
mutilated and disfigured and grew up in an orphanage, completely
estranged from its surroundings. This little girl was quiet and
obedient, but completely indifferent. One of the nuns who were
looking after the children, was convinced that the girl was not
mentally retarded, but merely withdrawn, irresponsive. A
psychoanalyst was asked to take up the case and for full two
years he would see the child once a week and try to break the
wall of isolation. She was docile and well-behaved, but would
give no attention to her doctor. He brought her a toy house,
with rooms and movable furniture and dolls representing father,
mother and their children. It brought out a response, the girl
got interested. One day the old hurts revived and came to the
surface. Gradually she recovered, a number of operations brought
back her face and body to normal and she grew into an efficient
and attractive young woman. It took the doctor more than five
years, but the work was done. He was a real Guru! He did not put
down conditions nor talk about readiness and eligibility.
Without faith, without hope, out of love only he tried and tried
again.
M: Yes, that is the nature of a Guru. He will never give up.
But, to succeed, he must not be met with too much resistance.
Doubt and disobedience necessarily delay. Given confidence and
pliability, he can bring about a radical change in the disciple
speedily. Deep insight in the Guru and earnestness in the
disciple, both are needed. Whatever was her condition, the girl
in your story suffered for lack of earnestness in people. The
most difficult are the intellectuals. They talk a lot, but are
not serious. What you call realisation is a natural thing. When
you are ready, your Guru will be waiting. Sadhana is effortless.
When the relationship with your teacher is right you grow. Above
all, trust him. He cannot mislead you.
Q: Even when he asks me to do something patently wrong?
M: Do it. A Sanyasi had been asked by his Guru to marry. He
obeyed and suffered bitterly. But his four children were all
saints and seers, the greatest in Maharashtra. Be happy with
whatever comes from your Guru and you will grow to perfection
without striving.
Q: Sir, have you any wants or wishes. Can I do anything for you?
M: What can you give me that I do not have? Material things are
needed for contentment. But I am contented with myself. What
else do I need?
Q: Surely, when you are hungry you need food and when sick you
need medicine.
M: Hunger brings the food and illness brings the medicine. It is
all nature's work.
Q: lf I bring something I believe you need, will you accept it?
M: The love that made you offer will make me accept.
Q: If somebody offers to build you a beautiful Ashram?
M: Let him, by all means. Let him spend a fortune, employ
hundreds, feed thousands.
Q: Is it not a desire?
M: Not at all. I am only asking him to do it properly, not
stingily, half-heartedly. He is fulfilling his own desire, not
mine. Let him do it well and be famous among men and gods.
Q: But do you want it?
M: I do not want it.
Q: Will you accept it?
M: I don't need it.
Q: Will you stay in it?
M: If I am compelled.
Q: What can compel you?
M: Love of those who are in search of light.
Q: Yes, I see your point. Now, how am I to go into samadhi?
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?
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.
M: You have all the self-realisation you need, but you do not
trust it. Have courage, trust yourself, go, talk, act; give it a
chance to prove itself. With some, realisation comes
imperceptibly, but somehow they need convincing. They have
changed, but they do not notice it. Such non- spectacular cases
are often the most reliable.
Q: Can one believe himself to be realised and be mistaken?
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.