*****THEME 11. When one is established in Self-Realization, there is a deep, Permanent Silence in the mind against which all thoughts and experiences in the mind come and go. There is no such thing for most people as a permanent ecstasy, as a permanent ecstasy would burn out the brain and our Nervous System. (Some where I have heard that if we are out of the body for twenty-one days without coming back, the body dies. das) Actually in the Absolute, there is only Pure Awareness that knows itself, and deep, deep Blessed Silent Peace. The ecstasy comes only when one returns to mind and body consciousness, when the mind has caught the reflection of the Self. And it is but a state of mind; do not long or pine for it or get caught in it or seek to repeat it. The ecstasy may come and surely will go, but a quiet, silent joy and a Knowing that we are forever the Self remains. Once you KNOW, you KNOW!!. From then on, you cannot ever not know! (Cue Handel’s Hallelujah Chorus here. Say Amen, somebody.)
*****THEME 12. When the mind is in its Natural State, every experience happens against the background of Silence in the mind. And against this background of Silence, one clearly sees all experiences for what they are; a series of Flickering Images on the screen of Consciousness. This includes one’s body and mind, the bodies and mind of everyone else, all their stories, and the entire Universe in form. And one then knows; no experience is worth disturbing this Natural Silent Peace with any Vritti of “I”, any thought of desire or fear, or any desire to be “right”.
*****42.Das’s Digest.Themes from Chapter 42.I Am That, by Sri Nisardagatta
A FIVE STAR CHAPTER
*****THEME 1. There is only one single Self that includes all.We have had ideas about what we have been, or will be, but an idea is not the Self.
THEME 2.The Self is entirely unexpected yet inevitable, infinitely familiar yet most surprising, beyond all hope yet absolutelywithout hindrance. It obeys one law only; the law of freedom.Anything that implies a continuity, a sequence, a passing from stage to stage cannot be the real. There is no progress in reality, it is final, perfect, unrelated.
THEME 3. You can do nothing to cause the Self to exist because it already exists, but you can stop creating obstacles to it appearing…Watch yourmind, how it comes into being, how it operates. As you witness your mind without attachment, you discover yourself as the watcher. When you stand motionless, only watching, you discover yourself as the light behind the watcher. The source of light is dark, unknown is the source of knowledge. That source alone is. Go back to that source and abide there. It is not in the sky nor in the all-pervading ether. The Self is all that is great and wonderful; I am nothing, have nothing, can do nothing. Yet all comes out of me -- the source is me; the root, the origin is me.”
****THEME 4.The ordinary man, because he does not know what he is, is dreaming that he is sleeping, dreaming that he is dreaming, and dreaming that he is awake.The ordinary man believes he is Mr. So and So, and because he believes this, he becomes a slave to that false identity.As long as we give reality to that dream, we are its slave. By imagining that we are born as so-and-so, we become a slave to the So and So.. The essence of slavery is to imagine ourselves to be a process, to have past and future, to have history.In fact, we have no history, we are not a process, we do not develop, nor decay; also see all as a dream and stay out of it.
*****42. JSG Reading. Chapter 42, I Am That, by Sri Nisardagatta
A FIVE STAR CHAPTER
42. Reality cannot be Expressed
Questioner: I have noticed a new self emerging in me, independent of the old self. They somehow co-exist. The old self goes on its habitual ways; the new lets the old be, but does not identify itself with it.
Maharaj: What is the main difference between the old self and the new?
Q: The old self wants everything defined and explained. It wants things to fit each other verbally. The new does not care for verbal explanations -- it accepts things as they are and does not seek to relate them to things remembered.
M: Are you fully and constantly aware of the difference between the habitual and the spiritual. What is the attitude of the new self to the old?
Q: The new just looks at the old. It is neither friendly nor inimical. It just accepts the old self along with everything else. It does not deny its being, but does not accept its value and validity.
M: The new is the total denial of the old. The permissive new is not really new. It is but a new attitude of the old. The really newobliterates the old completely. The two cannot be together. Is there a process of self-denudation, a constant refusal to accept the old ideas and values, or is there just a mutual tolerance? What is their relation?
Q: There is no particular relation. They co-exist.
M: When you talk of the old self and new, whom do you have in mind? As there is continuity in memory between the two, each remembering the other, how can you speak of two selves?
Q: One is a slave to habits, the other is not. One conceptualises, the other is free from all ideas.
THEME 1. There is only one single Self that includes all.We have had ideas about what we have been, or will be, but an idea is not the Self.
M: Why two selves? Between the bound and the free there can be no relationship.
39. Das’s Digest. Themes from Chapter 39, I Am That, by Sri Nisardagatta
THEME 1.We have meetings and talk about Jmana Yoga/Vedanta because we are children in our spirituality and need words.When we mature the Silence in the mind and in the Absolute will be the important thing in the World to us.!Words and mental concepts are just more vrittis in the mind.In the meanwhile, let us approach the words and presence of the Masters with an empty cup!And let us remember; Spirituality is not an intellectual exercise!Tell to intellect to shut-up, and let the words of the Master sink into intuitively.Words are not the experience; words are only pointers to the direction we must go.
*****THEME 2.On this physical level, the Potential becomes the actual because thinking makes it happen.The body and what happens to it exists in the mind.
THEME 3.From the Absolute, in which we are Awareness that knows itself (with no “I” present), comes the Cosmic Consciousness or the I-Am, the unconditioned aspect of the mind, the very first manifestation.From the I-Am comes all manifestation in form, i.e., all bodies, all conditioned seeming individual minds and their dramas.
THEME 4. If we are to realize our true nature, sadhana is necessary.The mind must turn from its preoccupation with the outer manifestation of the mind (the world), with which it is identified, to the inner unconditioned aspects of the mind which is pure consciousness, in which there is only an unconditioned I, not yet coalesced into physical form.By focusing our attention on this inner awareness of the mind (i.e. I exist), we come to know ourselves as Pure, Unchanging Awareness that has no I and no “Other” of any kind.This is what we are and have always been.It is the job of the Guru to stand as an example of one who knows himself to be Pure Awareness, so we the identified consciousness can see the contrast and can know what we wish to attain.“Everything must have its absence.”Says Nisardagatta.We can know the conditioned mind because we see the absence of it in the Guru.
*****THEME 5. To gain the experience, the knowledge of what we truly are, we must become aware of the fact that a higher...
37. I Am That, by Sri Nisardagatta.THEMES and Comments by dasDown-Loaded: I_Am_That.pdf
A Five Star Chapter.
*****THEME 1. You owe your Being and Knowing to no-one; you are the Pure Awareness that knows itself and is Eternally Present and is Eternally Unchanging.No one gave this to you and no one can take it away.You are the Universal Source ofALL in form.
Maharaj: You must realise first of all that you are the proof of everything, including yourself. None can prove your existence [to yourself], because his existence must be confirmed by you first. Your being and knowing, you owe [to] nobody. Remember, you are entirely on your own. You do not come from somewhere, you do not go anywhere.You are timeless Being and Awareness.
Questioner: There is a basic difference between us. You know the real while I know only the workings of my mind. Therefore what you say is one thing, what I hear is another. What you say is true; what I understand is false, though the words are the same. There is a gap between us. How to close the gap?
***THEME 2. The Master knows we are Pure Awareness, just like himself.We as Jivas are Consciousness that has identified itself solely as a single body and mind, and by so thinking, we create in our minds that belief that we are separate from the Guru.This belief is not true; simply stop holding that belief, says Nisardagatta.You are All, and All is You. There is no “other”.There isno-one else!!!
M: Give up the idea of being what you think yourself to be and there will be no gap. By imagining yourself as separate you have created the gap. You need not cross [any gap]. Just don't create it. All is you and yours. There is nobody else. This is a fact.
Q: How strange! The very same words which to you are true, to me are false. 'There is nobody else'. How obviously untrue!
M: Let them be true or untrue. Words don't matter. What matters is the idea you have of yourself, for it blocks you. Give it up....
Folks, this is a long chapter, but definitely a Five Star Chapter in terms of Content. It may take a couple of sessions, but will be well worth it. Also, I wish to say:if anyone wants off the mailing list, just let me know. I will cheerfully take you off. No point in getting these if you don't want them. Om Om, das
A Five Star Chapter.
Free, safe dowm-load at I_Am_That.pdf
51. Be Indifferent to Pain and Pleasure.
[Alternate Titles (das) The Jiva has no Choice, Only the illusion of it.And: The Process of Realization.]
Questioner: I am a Frenchman by birth and domicile and since about ten years I have been practicing Yoga.
Maharaj: After ten years of work are you anywhere nearer your goal?
Q: A little nearer, maybe. It is hard work, you know.
THEME 1. The Self is near and the way to it is easy.All you need to do is to relax into what you already are and be observant of the mind.You Are All the Time.
M: The Self is near and the way to it is easy. All you need doing is doing nothing.
Q: Yet I found my sadhana very difficult.
Q: The sense of being is there all the time -- no doubt. But the field of attention is often overrun by all sorts of mental events -- emotions, images, ideas. The pure sense of being is usually crowded out.
M: What is your procedure for clearing the mind of the unnecessary? What are your means, your tools for the purification of the mind?
Q: Basically, man is afraid. He is afraid of himself most. I feel I am like a man who is carrying a bomb that is going to explode. He cannot defuse it, he cannot throw it away. He is terribly frightened and is searching frantically for a solution, which he cannot find. To me liberation is getting rid of this bomb. I do not know much about the bomb. I only know that it comes from early childhood. I feel like the frightened child protesting passionately against not being loved. The child is craving for love and because he does not get it, he is afraid and angry. Sometimes I feel like killing somebody...
Dear Folks, I have been working on Chapter 42, and could wait to send you themes 12 and 13. Recall what he said in Chapter35 about turning everything over to the Divine? Here is the result.
THEME 12. To sum up what Nisardagatta tells us we can expect: 1)All happens as it needs, yet nothing happens. I do what seems to be necessary, but at the same time I know that nothing is necessary, that life itself is only a make-belief. 2)Only realityis, there is nothing else. The three states of waking, dreaming and sleeping are not me and I am not in them. When I die, the world will say -- 'Oh, Maharaj is dead!' But to me these are words without content; they have no meaning.3) All is attended to in minutest details and yet there is a sense of unreality about it all.”4)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.6)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.7)There is peace -- deep, immense, unshakeable. Events are registered in memory, but are of no importance. I am hardly aware of them.8)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.9)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.
Theme 13. And finally, the Invitation: Nisadagatta extends us the following invitation below; can you sense and almost hear the sincerity in his voice? He is pleading, almost begging, a deep compassionate pleading.We have nothing to lose but our limitations!
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...
Chapter 36, I Am That, by Nisardagatta.THEME and Comments by das.
THEME 1. The only thing we can be sure of is “I-Am.”“I exist.” Focus on that sense of “I” from moment to moment to moment.Stay with this practice and reject everything else. You will succeed.
THEME 2.Consciousness projects out of itself the body and mind, and then identifies with them for the purpose of sensory experience and relationship.Consciousness is therefore both the created and the creator, both the experience and the experiencer; as such all is One, and there is no real separation.However, because Consciousness has identified with its creation, there is the illusion of separation, the illusion of duality.Self-Realization is when this illusion of separation is seen to be false.
THEME 3.The power that projects the Universe is imagination prompted by the desire of Consciousness to manifest for the purpose of sensory experience and relationship with an imaginary “Other.”Examine minutely your own experience and your mind and its deepest desires.Is not your deepest, most closely held desire a desire for kind, loving, compassionate relationships.From a kind and loving mother and father, to teachers and friends, and then in adulthood a kind, loving, and compatible life companion.Are these not the most deeply held wishes of all humans?And then the irony: such relationship can only be found when we willingly surrender our fictitious identity as a separate, self-defined, self-choosing “individual” to the Supreme Reality from which all Consciousness sprung.We find we are indeed “We”; that we are One Entity of Seeming Parts united by the One Awareness that is our True Nature.And this is the very deepest, most satisfying Realization-Relationship possible.We can have our cake and eat it also, because cake and eating happen in the same Reality.
THEME 4.In the matter of Consciousness realizing it true nature, all you have to do is observe, listen, remember, and ponder.Action is undertaken by Consciousness.Consciousness is everything from the Pure I-Am to all the forms that exists in Consciousness.All of this is Mind.Thus Mind or Consciousness is both the stage and the actors and...
Download of “I Am That” from I_Am_That.pdf.Themes and Comments by Das.
Questioner: On all sides I hear that freedom from desires and inclinations is the first condition of self-realisation. But I find the condition impossible of fulfilment. Ignorance of oneself causes desires and desires perpetuate ignorance. A truly vicious circle!
THEME 1. Just look and remember, whatever you perceive is not you, nor yours. It is there in the field of consciousness, but you are not the field and its contents, nor even the knower of the field.
Maharaj: There are no conditions to fulfil. There is nothing to be done, nothing to be given up. Just look and remember, whatever you perceive is not you, nor yours. It is there in the field of consciousness, but you are not the field and its contents, nor even the knower of the field.It is your idea that you have to do things that entangle you in the results of your efforts -- the motive, the desire, the failure to achieve, the sense of frustration -- all this holds you back. Simply look at whatever happens and know that you are beyond it.
Q: Does it mean I should abstain from doing anything?
M: You cannot! What goes on must go on. If you stop suddenly, you will crash.
Q: Is it a matter of the known and the knower becoming one?
M: Both are ideas in the mind, and words that express them. There is no self in them. The self is neither, between nor beyond. To look for it on the mental level is futile. Stop searching, and see -- it is here and now -- it is that 'I am' you know so well. All you need to do is to cease taking yourself to be within the field of consciousness. Unless you have already considered these matters carefully, listening to me once will not do. Forget your past experiences and achievements, stand naked, exposed to the winds and rains of life and you will have a chance.
Q: Has devotion (bhakti) any place in your teaching?
(This version of “I Am That” from I-Am-That.pdf) Themes and Comments by Das
Questioner: Does a jnani die?
Maharaj: He is beyond life and death. What we take to be inevitable -- to be born and to die -- appears to him but a way of expressing movement in the Immovable, change in the changeless, end in the endless. To the jnani it is obvious that nothing is born and nothing dies, nothing lasts and nothing changes, all is as it is -- timelessly.
Q: You say the jnani is beyond. Beyond what? Beyond knowledge?
M: Knowledge has its rising and setting. Consciousness comes into being and goes out of being. It is a matter of daily occurrence and observation. We all know that sometimes we are conscious and sometimes not. When we are not conscious, it appears to us as a darkness or a blank. jnani
states of the mind and their contents.
Q: When does this witnessing begin?
M: To a jnani nothing has beginning or ending. As salt dissolves in water, so does everything dissolve into pure being. Wisdom is eternally negating the unreal. To see [to recognize] the unreal is wisdom. Beyond this lies the inexpressible.
Q: There is in me the conviction: 'I am the body' Granted, I am talking from unwisdom. But the state of feeling oneself the body, the body-mind, the mind-body, or even pure mind -- when did it begin?
M: You cannot speak of a beginning of consciousness. The very ideas of beginning and time are within consciousness. To talk meaningfully of the beginning of anything, you must step out of it. And the moment you step out, you realise that there is no such thing and never was. There is only reality, in which no ‘thing' has any being on its own. Like waves are inseparable from the ocean, so is all existence rooted in being.
Q: The fact is that here and now I am asking you: when did the feeling 'I am the body' arise? At my birth? or this morning?
Questioner: We two came from far off countries; one of us is British, the other American. The world in which we were born is falling apart and, being young, we are concerned. The old people hope they will die their own death, but the young have no such hope. Some of us may refuse to kill, but none can refuse to be killed. Can we hope to set the world right within our lifetime?
Maharaj: What makes you think that the world is going to perish?
Q: The instruments of destruction have become unbelievably potent. Also, our very productivity has become destructive of nature and of our cultural and social values.
M: You are talking of the present times. It has been so everywhere and always. But the distressing situation may be temporary and local. Once over, it will be forgotten.
Q: The scale of the impending catastrophe is unbelievably big. We live in the midst of an explosion.
M: Each man suffers alone and dies alone. Numbers are irrelevant. There is as much death when a million die as when one perishes.
Q: Nature kills by the millions, but this does not frighten me. There may be tragedy or mystery in it, but no cruelty. What horrifies me is man-made suffering, destruction and desolation. Nature is magnificent in its doings and un-doings. But there is meanness and madness in the acts of man.
M: Right. So, it is not suffering and death that are your problem, but the meanness and madness at their root. Is not meanness also a form of madness? And is not madness the misuse of the mind?Humanity's problem lies in this misuse of the mind only. All the treasures of nature and spirit are open to man who will use his mind rightly.
Questioner: As I look at you, you seem to be a poor man with very limited means, facing all the problems of poverty and old age, like everybody else.
Maharaj: Were I very rich, what difference would it make? I am what I am. What else can I be? I am neither rich nor poor, I am myself.
Q: Yet, you are experiencing pleasure and pain.
M: I am experiencing these in consciousness, but I am neither consciousness, nor its content.
Q: You say that in our real being we are all equal. How is it that your experience is so different from ours’.
M: My actual experience is not different. It is my evaluation and attitude that differ. I see the same world as you do, but not the same way. There is nothing mysterious about it. Everybody sees the world through the idea he has of himself. As you think yourself to be, so you think the world to be. If you imagine yourself as separate from the world, the world will appear as separate from you and you will experience desire and fear. I do not see the world as separate from me and so there is nothing for me to desire, or fear.
Q: You are a point of light in the world. Not everybody is.
M: There is absolutely no difference between me and others, except in my knowing myself as I am. I am all. I know it for certain and you do not.
Q: So we differ all the same.
M: No, we do not. The difference is only in the mind and [that difference is] temporary. I was like you, you will be like me.
Q: God made a most diversified world.
M: The diversity is in you only. See yourself as you are and you will see the world as it is -- a single block of reality, indivisible, indescribable. Your own creative power projects upon it a picture and all your questions refer to the picture.
Q: A Tibetan Yogi wrote that God creates the world...
Questioner: There are so many theories about the nature of man and universe. The creation theory, the illusion theory, the dream theory -- any number of them. Which is true?
Maharaj: All are true, all are false. You can pick up whichever you like best.
Q: You seem to favour the dream theory.
M: These are all ways of putting words together. Some favour one way, some favour another. Theories are neither right nor wrong. They are attempts at explaining the inexplicable. It is not the theory that matters, but the way it is being tested. It is the testing of the theory that makes it fruitful. Experiment with any theory you like -- if you are truly earnest and honest, the attainment of reality will be yours. As a living being you are caught in an untenable and painful situation and you are seeking a way out. You are being offered several plans of your prison, none quite true. But they all are of some value, only if you are in dead earnest. It is the earnestness that liberates and not the theory.
Q: Theory may be misleading and earnestness -- blind.
M: Your sincerity will guide you. Devotion to the goal of freedom and perfection will make you abandon all theories and systems and live by wisdom, intelligence and active love. Theories may be good as starting points, but must be abandoned, the sooner -- the better.
Q: There is a Yogi who says that for realisation the eightfold Yoga is not necessary; that will-power alone will do. It is enough to concentrate on the goal with full confidence in the power of pure will to obtain effortlessly and quickly what others take decades to achieve.
M: Concentration, full confidence, pure will! With such assets no wonder one attains in no time. ThisYoga of will is all right for the mature seeker, who has shed all desiresbut one. After all, what is will but steadiness of heart and mind. Given such stead-fastness all can be achieved.
Q: I feel the Yogi did not mean mere steadiness of purpose, resulting in ceaseless pursuit and application. He meant that with will fixed on...
I am sending you this incredible Chapter 29 of I Am That. It is out of our sequence, but this chapter is so full of joy and truths, I could not let wait its turn. This chapter makes the angels put in overtime, but I don't think they mind. So here it is. OM, OM, Das
29 JSG Reading, Chapter 29, I Am That, By Sri Nisardagatta
29. Living is Life’s only Purpose
Questioner: What does it mean to fail in Yoga? Who is a failure in Yoga (yoga bhrashta)?
THEME 1. There is never failure in Yoga; every step we take and every experience we have are necessary for us to complete the journey that Consciousness is leading us upon. The battle between Truth and False will always be won by Truth.
THEME2. “Success” and “Failure” are falsely labeled; learn from all experiences and go beyond them both.If you don’t learn the first time, you will get as many repeated lessons as you need! L
Maharaj: It is only a question of incompletion. He who could not complete his Yoga for some reason is called failed in Yoga. Such failure is only temporary, for there can be no defeat in Yoga. This battle is always won, for it is a battle between the true and the false. The false has no chance.
Comment. Sri Gurudev has said our mistakes are really just “mis-takes” and that our “mis-takes” are how we learn.
Q: Who fails? The person (vyakti) or the self (vyakta)?
M: The question is wrongly put. There is noquestion of failure, neither in the short r
run nor in the long. It is like travelling a long and arduous road in an unknown country. Of all the innumerable steps there is only the last which brings you to your destination. Yet you will not consider all previous steps as failures. Each brought you nearer to your goal, even when you had to turn back to by-pass an obstacle. In reality each step brings you to your goal, because to be always on the move, learning, discovering, unfolding, is your eternal destiny....
“Freedom’s just another word for nothing left to lose.”(Line from song “Me and Bobby McGee” by Janis Joplin
Hari Om, Brother and Sisters in the Self.
The hardest thing for people to form a mental concept of is the degree of effortless freedom experienced by the person who has seen through the illusion of being an identified individual and who knows himself to be Pure Awareness or Consciousness.Chapters 25 and 26 in I Am That speak tothat freedom, and I have gathered a few quotes all together in one place.
“There is a state beyond forgetting and not-forgetting -- the natural state. To remember, to forget -- these are all states of mind, thought-bound, word-bound. Take for example, the idea of being born. I am told I was born. I do not remember. I am told I shall die I do not expect it. You tell me I have forgotten, or I lack imagination. But I just cannot remember what never happened, nor expect the patently impossible. Bodies are born and bodies die, but what is it to me? Bodies come and go in consciousness and consciousness itself has its roots in me. I am life [itself.] and mine are [all] mind(s) and body(s).
I am IN and BEYOND that consciousness. I am IN it as the witness. I am BEYOND it as Being.(Chapter 25)
But therealization of unity is beyond mind. To me, nothing exists by itself. All is the Self, all is myself. To see myself in everybody and everybody in myself most certainly is love.(Chapter 25)
He [the Realized Man]] looks at himself without indulging in self-definitions and self-identifications. He does not know himself as anything apart from the world. He is the world. He is completely rid of himself, like a man who is very rich, but continually gives away his riches. He is not rich, for he has nothing; he is not poor, for he gives abundantly. He is just property-less. Similarly, the realised man is egoless; he has lost the capacity of identifying himself with anything. He is without location, placeless, beyond space and time, beyond the world. Beyond words and thoughts is he.Chapter 26.
Do not these words thrill you to your very core?The Realized Man has no reference points....
Hari OM, Brothers and Sister in the Self.In our next meeting I hope we can get to Chapter 24.This chapter is another “island chapter”; if I were ship-wrecked alone on a tropical island, I would want to have this one chapter with me.It is rich in Truth, and vibrates with Life.I hope you will study it carefully.Peace and Blessing, das.
24 JSG Reading, Chapter 24: I Am That, Nisardagatta
TITLE: God is the All-doer, the Jnani a Non-doer
THEME 1:Useless Intellectual Conjecture by Questioner that shows Uselessness of Mental Concepts.Go to THEME 2.
Questioner: Some Mahatmas (enlightened beings) maintain that the world is neither an accident nor a play of God, but the result and expression of a mighty plan of work aiming at awakening and developing consciousness throughout the universe. From lifelessness to life, from unconsciousness to consciousness, from dullness to bright intelligence, from misapprehension to clarity -- that is the direction in which the world moves ceaselessly and relentlessly. Of course, there are moments of rest and apparent darkness, when the universe seems to be dormant, but the rest comes to an end and the work on consciousness is resumed. From our point of view the world is a dale of tears, a place to escape from, as soon as possible and by every possible means. To enlightened beings the world is good and it serves a good purpose. They do not deny that the world is a mental structure and that ultimately all is one, but they see and say that the structure has meaning and serves a supremely desirable purpose. What we call the will of God is not a capricious whim of a playful deity, but the expression of an absolute necessity to grow in love and wisdom and power, to actualise the infinite potentials of life and consciousness.
Just as a gardener grows flowers from a tiny seed to glorious perfection, so does God in His own garden grow, among other beings, men to supermen, who know and love and work along with Him.
When God takes rest (pralaya), those whose growth was not completed, become unconscious for a time, while the perfect ones, who have gone beyond all forms and contents of consciousness, remain aware of the universal silence. When the time comes for the emergence of a new universe, the sleepers wake up and their work starts. The more advanced wake up first and prepare the ground for the less advanced -- who thus find forms and patterns of...
THEME1.TO ABIDE AS THE ABSOLUTE: NISARDAGATTA”S WORLD AND OUR TRUE SELF.
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 anon-verbal world.In your world the unspoken has no existence. In mine -- the words and their contents have no being. In yourworld nothing stays, in mine -- nothing changes.My world is real, while yours is made of dreams.
Q: Yet we are talking.
M: The talk is in your world. In mine -- there is eternal silence. My silence sings, my emptiness is full, I lack nothing. You cannot know my world until you are there.
Q: It seems as if you alone are in your world.
M: How can you say alone or not alone, when words do not apply? Of course, I am alone for I am all.
Q: Are you ever coming into our world?
M: What is coming and going to me? These again are words. I am. Whence am I to come from and where to go?
Q: Of what use is your world to me?
M: You should consider more closely your own world, examine it critically and, suddenly, one day you will find yourself in mine.
Chapter 22. I AM THAT, Life is Love and Love is Life
THEME 1: THE OUTER LIFE NEEDS AN INNER LIFE
Questioner: Is the practice of Yoga always conscious? Or, can it be quite unconscious, below the threshold of awareness?
Maharaj: In the case of a beginner the practice of Yoga is often deliberate and requires great determination. But those who are practising sincerely for many years, are intent on self-realisation all the time, whether conscious of it or not. Unconscious sadhana is most effective, because it is spontaneous and steady.
Q: What is the position of the man who was a sincere student of Yoga for some time and then got discouraged and abandoned all efforts?
M: What a man appears to do, or not to do, is often deceptive. His apparent lethargy may be just a gathering of strength. The causes of our behaviour are very subtle. One must not be quick to condemn, not even to praise. Remember that Yoga is the work of the inner self (vyakta) on the outer self (vyakti). All that the outer does is merely in response to the inner . Q: Still the outer helps.
M: How much can it help and in what way? It has some control over the body and can improve its posture and breathing. Over the mind's thoughts and feelings it has little mastery, for it is itself the mind. It is the inner that can control the outer. The outer will be wise to obey.
Q: If it is the inner that is ultimately responsible for man's spiritual development, why is the outer so much exhorted and encouraged?
M: The outer can help by keeping quiet and free from desire and fear. You would have noticed that all advice to the outer is in the form of negations: don't, stop, refrain, forego, give up, sacrifice, surrender, see the false as false. Even the little description of reality that is given is through denials -- 'not this, not this', (neti, neti). All positives belong to the inner self, as all absolutes -- to Reality.
THEME 2: THE MOST COMMON MISTAKE
Q: How are we to distinguish the inner from the outer in actual experience?
M: The inner is the source of inspiration, the outer is moved by memory. The source is untraceable, while all memory begins somewhere. Thus the outer is always determined, while the inner cannot be held in words. 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.
Q: Must Life have a body for its self-expression?
M: The body seeks to live. It is not life that needs the body; it is the body that needs life.