I AM THAT – REVISITED
‘I AM THAT’ is one of the greatest books to have come across in the history of mankind. I have lost count of the number of times I have read it. Recently I bought a new copy and began reading it very slowly. Let us see what I discovered…
The first and most astonishing message I discovered was quite a revelation! The moment I held the book in my hand, in the title ‘I AM THAT’, the ‘THAT’ was pointing inwards towards me and the ‘I AM’ outwards! So the message was clear – I am ‘THAT’ and NOT what I believe myself to be!
On the cover, the three quotes of Sri Nisargadatta Maharaj that follow make this even clearer. The one that hits quite strongly is: ‘The real you is timeless and beyond birth and death’. If one truly understands these quotes, then, there is no need to open the book at all; it’s the end of the matter - QED!
The title ‘I AM THAT’ is actually a non-verbal statement which has been observed as a subtle sound ‘So Ham’ made by the in and out going breath. It comes at the end of a self-enquiry launched in Sanskrit and ends as follows: ‘Deham Naham’ (I am not the body), ‘Ko Ham?’ (Then, who am I?), No verbal answer is possible and one can only hear the subtle sound of the in and out going breath – ‘So Ham’, which, in Sanskrit means ‘I AM THAT’.
1. The Sense of ‘I am’
1. Can there be the sense ‘I am’ without being something or the other?
2. Is it not important to you to know whether you are a mere body, or something else? Or, maybe nothing at all?
3. The sense of being, of ‘I am’ is the first to emerge. Ask yourself whence it comes, or just watch it quietly. When the mind stays in ‘I am’, without moving, you enter a state which cannot be verbalized but which can be experienced.
4. You need get at it for you are it. Stop imagining yourself being or doing this or that and the realization that you are the source and heart of all will dawn upon you.
2. Obsession with the Body
1. By knowing what you are not, you come to know yourself. The way back to yourself is through refusal and rejection.
2. All you need is to get rid of the tendency to define yourself. All definitions apply to your body only and to its expressions. Once this obsession with the body goes, you will revert to your natural state, spontaneously and effortlessly.
3. The Living Present
A thing focused in the now is with me, for I am ever present: it is my own reality that I impart to the present event.
4. Real World is Beyond the Mind
Time, space, causation are mental categories, arising and subsiding in the mind. The real world is beyond the mind.
5. What is Born must Die
This sense of separate existence: It is a reflection in a separate body of the one reality.
What was born must die. Only the unborn is deathless. Find what is it that never sleeps and never wakes, and whose pale reflection is our sense of ‘I’.
The primary purpose of meditation is to become conscious of, and familiar with, our inner life. The ultimate purpose is to reach the source of life and consciousness.
7. The Mind
1. The entire universe (mahadakash) exists only in consciousness (chidakash), while I have my stand in the Absolute (paramakash). In pure being, consciousness arises: in consciousness the world appears and disappears. All there is is me, all there is is mine. Before all beginnings, after all endings – I am. All has its being in me, in the ‘I am’, that shines in every living being.
2. I am in my own state (swarupa) timelessly in the now. Past and future are in the mind only – I am now.
3. Consciousness and the world appear and disappear together; hence they are two aspects of the same state.
8. The Self Stands Beyond Mind
1. Find your real self and all will come with it.
2. It is not your real being that is restless, but its reflection in the mind appears restless because the mind is restless.
3. The ‘me’ which is but a reflection of the Self in the mind, appears changeful.
4. The Self stands beyond the mind, aware, but unconcerned.
5. You are Self here and now. Leave the mind alone, stand aware and unconcerned and you will realize that to stand alert but detached, watching events come and go, is an aspect of your real nature.
9. Responses of Memory
Perceptions, imagination, expectation, anticipation, illusion – all are based on memory. There are hardly any border lines between them. They just merge into each other. All are responses of memory.
What you are, you already are. By knowing what you are not, you are free of it and remain in your own natural state. It all happens quite spontaneously and effortlessly.
Witnessing is essential for the separation of the self from the non-self.
11. Awareness and Consciousness
Awareness is primordial: it is the original state, beginningless, endless, uncaused, unsupported, without parts, without change. Consciousness is on contact, a reflection against a surface, a state of duality. There can be no consciousness without awareness, but there can be awareness without consciousness. Awareness is absolute; consciousness is relative to its content: consciousness is always of something. Consciousness is partial and changeful, awareness is total, changeless calm and silent. And it is the common matrix of every experience.
12. The Person is not Reality
1. Awareness is not of time. Time exists in consciousness only. Beyond consciousness where are time and space?
2. The idea ‘my body’, as different from other bodies is not there. To me it is ‘a body’, not ‘my body’, ‘a mind’, not ‘my mind’. The mind looks after the body all right, I need not interfere. What needs to be done is being done, in the normal and natural way.
Personality is merely a reflection of the real. Why should not the reflection be true to the original as a matter of course, automatically? Need the person have any design of its own? The life of which it is an expression will guide it. Once you realize that the person is merely a shadow of the reality, but not the reality itself, you cease to fret and worry. You agree to be guided from within and life becomes a journey into the unknown.
13. The Supreme, the Mind and the Body
1. Like a hole in the paper is both in the paper and yet not of the paper, so is the supreme state in the very centre of consciousness, and yet beyond consciousness.
2. I know there is a world, which includes this body and this mind, but I do not consider them both to be more than ‘mine’ than other minds and bodies. They are there in time and space, but I am timeless and spaceless.
3. All the objects of consciousness form the universe. What is beyond both, supporting both, is the supreme state, a state of utter stillness and silence. Whoever goes there disappears. It is Parabrahman, or supreme reality, but these are names given by the mind. It is the nameless, contentless, effortless and spontaneous state, beyond being and non-being.
4. When you believe yourself to be a person, you see persons everywhere. In reality there are no persons, only threads of memories and habits. At the moment of realization the person ceases. Identity remains, but identity is not a person, it is inherent in the reality itself.
5. Consciousness is most differentiated in the waking state. Less so in dream. Still less in sleep (mahadakash). Homogenous – in the fourth state (Chidakash). Beyond is the inexpressible monolithic reality, the abode of the gnani (Paramaakash).
6. All is consciousness, consciousness and life are one. But in reality only the Ultimate is. The rest is matter of name and form. And as long as you cling to the idea that only what has name shape exists, the Supreme will appear to you non-existing.
7. The world and the mind are states of being. The supreme is not a state. It pervades all states, but is not state of something else. It is entirely uncaused, independent, complete in itself, beyond time and space, mind and matter.
14. Appearances and the Reality
To take appearance for reality is a grievous sin and the cause of all calamities. You are the all pervading, eternal and infinitely creative awareness – consciousness. All else is
local and temporary. Don’t forget what you are.
15. The Gnani
1. When the knower is seen as separate from the known, the witness stands alone. When the knower and the known are seen as one, the witness becomes one with them.
2. The gnani is the supreme and also the witness. He is both being and awareness. In relation to the consciousness he is awareness. In relation to the universe he is pure being.
16. Desirelessness, the Highest Bliss
1. Why not turn away from the experience to the experiencer and realize the full import of the only true state statement you can make: ‘I am’?
2. Just keep in mind the feeling ‘I am’, merge in it, till your mind and feeling become one. By repeated attempts you will stumble on the right balance of attention and affection and your mind will be firmly established in the thought-feeling ‘I am’.
3. All kinds of feelings may come to you – remain unmoved in the knowledge that all perceivable is transient, and only the ‘I am’ endures.
4. Establish yourself firmly in the awareness of ‘I am’. This is the beginning, and also the end of all endeavour.
17. The Ever-Present
Perfection is state of mind when it is pure. I am beyond the mind, whatever its state, pure or impure. Awareness is my nature: ultimately I am beyond being and non-being.
Find him who was present at your birth and will witness your death, your father-mother, the source from which you came.
18. To Know What you Are, Find What you Are Not
1. Because of you there is a world. To know what you are, you must first investigate and know what you are not, you must watch yourself carefully, rejecting all that does not go with basic fact: ‘I am’. Separate consistently and perseveringly the ‘I am’ from ‘this’ or ‘that’ and try to feel what it means to be, without being ‘this’ or ‘that’.
2. The clearer you understand that on the level of the mind you can be described in negative terms only, the quicker you will come to the end of your search and realize your unlimited being.
19. Reality lies in Objectivity
1. Everything is subjective, but the real is objective.
2. It does not depend on memories and expectations, desires and fears, likes and dislikes. All is seen as it is.
3. It is solid, steady, changeless, beginningless and endless, ever new, ever fresh.
20. The Supreme is Beyond All
1. The Supreme is the easiest to reach for is your very being. It is enough to stop thinking and desiring anything but the Supreme.
2. Outside the Self there is nothing. All is one and all is contained in the ‘I am’. In waking and dream states it is the person. In deep sleep and turiya it is the Self. Beyond the alert intentness of turiya lies the great, silent peace of the Supreme.
21. Who am I?
1. Give up all questions except one: ‘Who am I?’ After all, the only fact you are sure of is that you are. The ‘I am’ is certain, the ‘I am this’ is not. Struggle to find out what you are in reality.
2. Stop imagining that you were born, have parents, are a body, will die and so on. Just try, make a beginning – it is not as hard as you think.
22. Life is Love and Love is Life
1. The idea – ‘I am the witness only’ – will purify the body and mind and open the eye of wisdom. Then man goes beyond illusion and his heart is free of all desires. The body dissolves into pure awareness (chidakash), then into pure being (paramakash), which is beyond all existence and non-existence.
2. Everybody says ‘I am’. The difference is in the meaning attached to the words ‘I am’
23. Discrimination leads to Detachment
1. Your mistake lies in your belief that you are born. You were never born nor will you ever die.
2. Everything must be scrutinized and the unnecessary ruthlessly destroyed. Believe me, there cannot be too much destruction. For in reality nothing is of value. Be passionately dispassionate – that is all.
24. God is the All-doer, the Gnani a Non-doer
1. You must die in order to live; you must melt down to shape anew. You must destroy to build, annihilate before creation. The Supreme is the universal solvent, it corrodes every container, it burns through every obstacle. Without the absolute denial of everything, the tyranny of things will be absolute. The Supreme is the great harmonizer, the guarantee of the ultimate and perfect balance – of life in freedom. It dissolves you and thus re-asserts your true being.
2. On a deeper level my experience is your experience. Dive deep within yourself and you will find it easily and simply. Go in the direction of ‘I am’.
25. Hold on to ‘I am’
1. Cling to one thing that matters, hold on to ‘I am’ and let all else go. This is sadhana. In realization there is nothing to hold and nothing to forget. Everything is known and nothing is remembered.
2. There is state beyond forgetting and remembering – the natural state. To remember, to forget – these are states of the mind, thought-bound, word-bound.
26. Personality, an Obstacle
1. As you are now, the personality is only an obstacle. Self-identification with the body maybe good for an infant, but true growing up depends on getting the body out of the way. Normally, one should outgrow the body based desires early in life.
2. ‘I am’ is the great reminder (mahamantra).
3. The realized man is egoless, he has the 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.
4. I am simplicity itself compared to you, I am what is – without any distinction whatsoever into inner and outer, mine and yours, good and bad. What the world is, I am: what I am the world is.
5. There is nothing wrong memory as such. What is false is the content. Remember facts, forget opinions.
27. The Beginningless Begins Forever
1. There is rest as a state of mind (chidaram) and there is rest as a state of being (atmaram). The former comes and goes, while the true rest is the very heart of action.
2. Beyond the mind there is no such thing as experience. Experience is a dual state. You cannot talk of reality as an experience. Once this is understood, you will no longer look for being and becoming as separate and opposite. In reality they are one and inseparable, like roots and branches of the same tree. Both can only exist only in light of consciousness, which again arises in the wake of the sense ‘I am’. This is the primary fact. If you miss this you miss all.
3. I have the courage to be as nothing and to see the world as it is: nothing. It sounds simple, just try it!
4. Pure being cannot be described.
5. The beginningless begins forever. In the same way, I give eternally, because I have nothing. To be nothing, to have nothing, to keep nothing for oneself is the greatest gift, the highest generosity.
28. All Suffering is Born of Desire
1.I am neither the perceived, nor the perceiver and not even the perceiving, but that which makes all this possible.
2. Only in complete self-negation is there a chance to discover out real being. The false self must be abandoned before the real self can be found.
29. Living is Life’s only Purpose
1. There can be no defeat in Yoga. This battle is always won, for it is a battle between the true and false. The false has no chance.
2. 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.
3. Nobody ever fails in Yoga. It is all a matter of the rate of progress. The quick is not better that the slow. Slow ripening and rapid flowering alternate. Both are natural and right.
4. He who knows himself has no doubts about it. Nor does he care whether others recognize his state or not.
5. As long as people are as they are, there is no escape from suffering. Remove the sense of separateness and there will be no conflict.
6. I am what I am before, during and after the dream. But what I see in the dream, I am not. All you have to do is to see the dream as a dream.
30. You are Free Now
1.You can be aware of your being – here and now. There is nothing more to it. You were aware of thinking, feeling, doing. You were not aware of your being.
2.To be a living being is not the ultimate state, there is something beyond, which is much more wonderful, which neither being nor non-being, neither living nor not-living. It is a state of pure awareness, beyond the limitations of space and time. Once the illusion that the body-mind is oneself is abandoned, death loses its terror, it becomes a part of living.
31. Do not Undervalue Attention
1. 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. I experience pain and pleasure in consciousness but I am neither consciousness nor its content. My actual experience is not different. It is my evaluation and attitude that differ.
2. 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.
3. The world is of tremendous value, by going beyond it you realize yourself. It can end right now except for your not letting it. All your life is connected with it. Your past and future, your desires and fears, all have their roots in the world. Without the world where are you, who are you? Find a foothold beyond and all will be clear and easy.
32. Life is the Supreme Guru
1. Attend to yourself, set yourself right – mentally and emotionally. The physical will follow automatically. If you can change yourself you will find that no other change is needed.
2. Just remember yourself, ‘I am’, is enough to heal your mind and take you beyond. Just have some trust. I don’t mislead you.
33. Everything Happens by Itself
1. Your sadhana (practice) consists in reminding oneself forcibly about one’s pure ‘being’, of not being anything in particular.
2. There is nothing wrong in the idea of a body, not even in the idea ‘I am the body’. But limiting oneself only to one body is the mistake.
3 The question ‘Who am I’, has no answer. No experience can answer it, for the self is beyond experience. It has no answer in consciousness and, therefore, helps to go beyond consciousness.
4. You imagine me as separate, hence you question. There is no ‘my self’ and ‘his self’. There is the Self, the only Self of all. Misled by the diversity of names and shapes, minds and bodies, you imagine multiple selves. We both are the self, but you seem to be unconvinced.
5. To me there is no me, no man and no giving. All this is merely a flicker in the mind. I am infinite peace and silence in which nothing appears, for all that appears – disappears. Nobody comes for help, nobody offers help, nobody gets help. It is all but a display in consciousness.
6. In whatever role I may appear and whatever function I may perform – I remain what I am, the ‘I am’, immovable, unshakeable, independent. What you call the universe, nature, is my spontaneous creativity. Whatever happens – happens. But such is my nature that all ends in joy.
7. People are afraid to die, because they do not know what is death. The gnani has died before his death, he saw that there was nothing to afraid of. The moment you know your real being, you are afraid of nothing. Death gives freedom and power. To be free in the world you must die to the world.
34. Mind is Restlessness Itself
1. Being oneself is completely beyond all motivation. You are yourself, and no reason is needed.
2. Instead of searching for what you do not have, find what is it that you have never lost. That which is there before the beginning and after the ending of everything; that to which there is no birth or death.
3. The desire to find the self will be surely fulfilled, provided you want nothing else.
4. The only help worth giving is freeing from the need of further help. Repeated help is no help at all. Do not talk of helping another, unless you can put him beyond all need for help.
35. Greatest Guru is Your Inner Self
1. Just look and remember, whatever you perceive is not you, nor yours. Simply look at whatever happens and know that you are beyond it.
2. The body and embodied are not of the same order of reality. The body exists in time and space, transient and limited, while the dweller is timeless and spaceless, eternal and all-pervading. To identify the two is a grievous mistake and the cause of endless suffering. You can speak of the mind and body as one, but the body-mind is not the underlying reality.
36. Killing Hurts the Killer, not the Killed
1. The only thing you can be sure of is ‘I am’. Stay with it and reject everything else. This is Yoga. First verbally, then mentally and emotionally, then in action. Give attention to the reality within you and it will come to light. Do it correctly and assiduously and the result is sure to come.
2. When I say: ‘I am’, I do not mean a separate entity with a body as its nucleus. I mean the totality of being, the ocean of consciousness, the entire universe of all that is and knows. I have nothing to desire for I am complete forever.
37. Beyond Pain and Pleasure there is Bliss
1. You must realize that you are the proof of everything, including yourself. None can prove your existence, because his existence must be confirmed by you first. Your being and knowing you owe 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.
2. Your destination is the whole. But you are afraid that you will lose your identity. This is childishness, clinging to the toys, to your desires and fears, opinions and ideas. Give it all up and be ready for the real to assert itself. This self-assertion is best expressed in the words: ‘I am’. Nothing else has being. Of this you are absolutely certain.
3. In the now you are both the movable and the immovable. So far you took yourself to be the movable and overlooked the immovable. Turn your mind inside out. Overlook the movable and you will find yourself to be the ever-present, changeless reality, inexpressible, but solid like a rock.
38. Spiritual Practice is Will Asserted and Re-asserted
1. I gave you a vey significant clue (about my state) – where you see differences, I don’t. To me it is enough. If you think it is not enough, I can only repeat: it is enough. Think it out deeply and you will come to see what I see.
2. Meet you own self. Be with your own self, listen to it, obey it, cherish it, keep it in mind ceaselessly. You need no other guide.
39. By Itself Nothing has Existence
1. There is nothing wrong in repeating the same truth again and again until it becomes a reality.
2. When I repeat ‘I am, I am’, I merely assert and re-assert an ever present fact. You get tired of my words because you do not see the living truth behind them.
3. Nothing stops you but preoccupation with the outer which prevents you from focusing the inner. It cannot be helped, you cannot skip your sandhana. You have to turn away from the world and go within, until the inner and outer merge and you can go beyond the conditioned, whether the inner or the outer.
4. To know that consciousness and its content are but reflections, changeful and transient, is the focusing of the real. The refusal to see the snake in the rope is the necessary condition for seeing the rope.
5. The witness is the reflection of the real in all its purity.
40. Only the Self is Real
1. Only the onlooker is real, call him Self or Atma. To the Self the world is but a colorful show, which he enjoys as long as its lasts and forgets when it is over.
2. Whatever happens, I remain. At the root of my being is pure awareness, a speck of intense light. This speck by its very nature, radiates and creates pictures in space and events in time – effortlessly and spontaneously.
3. I was never born. How can I grow old? What I appear to be to you exists only in your mind. I am not concerned with it. In my world nobody is born and nobody dies.
41. Develop the Witness Attitude
1. As it is natural for the incense stick to burn out, so it is natural for the body to die. Really, it is matter of very little importance. What matters is that I am neither the body nor the mind. I am.
2. To me the entire commotion is meaningless, for I am not the entity that imagines itself alive or dead. I am neither born nor can I die. I have nothing to remember or to forget.
3. The whole is real, the part comes and goes. The particular is born and reborn, changing name and shape, the gnani is the Changeless Reality, which makes the changeful possible.
4. I am not indifferent, I am impartial. I give no preference to the me and the mine.
When you realize that your mind too is a part of nature, the duality will cease.
5. Develop the witness attitude and you will find in your own experience that detachment brings control. The state of witnessing is full of power, there is nothing passive about it.
42. Reality cannot be expressed
1. The source alone is, go back to the source and abide there. All comes out of me – the source is me, the root, the origin is me.
2. We dream that we are awake, we dream that we are asleep. The three states are only varieties of the dream state. Treating everything as dream liberates. As long as you give reality to dreams you are their slave. By imagining that you are born as so-and-so, you become a slave to the so-and-so. The essence of slavery is to imagine yourself 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.
3. Consciousness does not shine by itself. It shines by a light beyond it. Having seen the dreamlike quality of consciousness, look for the light in which it appears, which gives it being.
4. Forget the known, but remember that you are the knower. Don’t be all the time immersed in your experiences. Remember that you are beyond the experiencer, ever unborn and deathless.
6. Experience of change, it comes and goes. Reality is not an event, it cannot be experienced. It is not perceivable in the same way an event is perceivable. If you wait for an event to take place, for the coming of reality, you will wait forever, for reality neither comes nor goes.
7. Neither action, nor feeling, nor thought express reality. There is no such thing as experience of reality. You are introducing a reality where there is none. Only reality is,
There is nothing else. The three states of waking, dreaming and sleeping are not me, and I am not them.
8. 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.
9. The three states rotate as usual – there is waking and sleeping and waking again, they do not happen to me. They just happen. To me nothing ever happens. There is something changeless, motionless, immovable, rock-like, unassailable; a solid mass of pure being consciousness-bliss. I am never out of it. Nothing can take me out of it, no torture, no calamity.
10. There was no coming. It was so – always. There was discover and it was sudden. Just as at birth you discover the world suddenly, as suddenly I discovered my real being.
11. Once you have awakened into reality, you stay in it. A child does not return to the womb!
12. Just puzzling over my words and trying to grasp their full meaning is a sadhana quite sufficient for breaking down the wall.
43. Ignorance can be Recognized, not Gnana
1. When you want nothing, seek nothing, expect nothing then the Supreme State will come to you uninvited and unexpected.
2. Don’t concern yourself with others, take care of yourself. You know that you are. Don’t burden yourself with names just be. Any name or shape you give yourself obscures your real nature.
3. The desire for truth is the highest of all desires, yet, it still a desire. All desires must be given up for the real to be. Remember that you are. This is your working capital. Rotate it and there will be much profit.
4. Go beyond, go back to the source, go to the self that is the same whatever happens. Your weakness is due to the conviction that you were born in this world. In reality the world is ever recreated in you and by you. See everything emanating from the light which is the source of your own being. You will find in that in that light there is love and infinite energy.
44. ‘I am’ is True, all else is Inference
1. The perceiver of the world, is he prior to the world, or does he come into being along with the world?
2. Unless you know the correct answer, you will not find peace.
3. The fact is you. The only thing you know for sure is: ‘here and now I am’. Remove the ‘here and now’, the ‘I am’ remains unassailable.
4. All I can say is: ‘I am’, all else is inference. But the inference has become a habit. Destroy all habits of thinking and sleeping. The sense ‘I am’ is a manifestation of a deeper cause, which you may call Self, God, Reality or by any other name. The ‘I am’ is in the world; but it is the key which can open the door out of the world.
5. The world of Absolute Reality, onto which your mind had projected a world of relative unreality in independent of yourself, for the very simple reason that it is yourself.
6. The main point to grasp is that you have projected onto yourself a world of your own imagination based on memories, on desires and fears, and that you have imprisoned yourself in it. Break the spell and be free.
7. Once you realize that the world is your own projection, you are free of it. You need not free yourself of a world that does not exist, except in your own imagination! However is the picture, beautiful or ugly, you are painting it and you are not bound by it. Realize that there is nobody to force it on you, that it is due to the habit of taking the imaginary to be real. See the imaginary as imaginary and be free of fear.
8. When you look at anything, it is the ultimate you see, but you imagine that you see a cloud or tree.
9. Stop attributing names and shapes to the essentially nameless and formless, realize that every mode of perception is subjective, that which seen or heard, touched or smelt, felt or thought, expected or imagined, is in the mind and not in reality, and you will experience peace and freedom from fear.
10. Even the sense ‘I am’ is composed of the pure light and the sense of being. The ‘I’ is there even without the ‘am’. So is the pure light there whether you say ‘I’ or not. Become aware of that pure light and you will never loose it.
45. What Comes and Goes has no Being
1. All your problems arise because you have defined and therefore limited yourself. When you do not think yourself to be this or that, all conflict ceases.
2. The person merely appears to be like the space in the pot appears to have the shape and volume and smell of the pot. See that you are not what you believe yourself to be. Fight with all the strength at your disposal against the idea that you are nameable and describable. You are not. Refuse to think of yourself in terms of this or that. There is no other way out of misery, which you have created for yourself through blind acceptance without investigation.
3. You can only be what you are in reality; you can only appear to be what you are not. 4. You have never moved away from perfection.
5. The very idea of destruction of reality is ridiculous; the destroyer is always more real that the destroyed. Reality is the ultimate destroyer. All separation, every kind of estrangement and alienation is false. All is one - this is the ultimate solution of every conflict.
6. As long as we imagine ourselves to be separate personalities, one quite apart from another, we cannot grasp reality which is essentially impersonal.
7. Your being a person is due to the illusion of space and time; you imagine yourself to be at a certain point occupying a certain volume; your personality is due to your self-identification with the body. Your thoughts and feelings exist in succession, they have their span in time and make you imagine yourself, because of memory, as having duration. In reality time and space exist in you; you do nit exist in them.
8. The mind creates time and space and takes its own creation for reality. All is here and now, but we do not see it. Truly all is in me, and by me. There is nothing else. The very idea of ‘else’ is a disaster and calamity.
9. That which does not exist cannot have cause. There is no such thing as a separate person.
10. Think of yourself as momentary, without past and future and your personality dissolves.
11. ‘I am’ is ever fresh. You do not need to remember in order to be. As a matter of fact, before you can experience anything, there must be the sense of being. At present your being is mixed up with experiencing. All you need is to unravel being from the tangle of experiences. Once you have known pure being, without being this or that, you will discern it among experiences and you will no longer be misled by names and forms.
12. You are universal. You need not and you cannot become what you already are. Only cease imagining yourself to be the particular. What comes and goes has no being. It owes its very appearance to reality.
13. Because I am, all is.
46. Awareness of Being is Bliss
1. Truth is permanent. The real is changeless. What changes is not real, what is real does not change.
2. To know that you are neither body nor mind, watch yourself steadily and live unaffected by your body mind, completely aloof, as if you were dead. It means you have no vested interests, either in the body or in the mind.
3. This complete aloofness, unconcern with mind and body is the best proof that at the core your being you are neither mind nor body. What happens to the body and mind may not be within your powers to change, but you can always put an end to your imagining yourself to be body and mind. Whatever happens, remind yourself that only your body and mind are affected, not yourself. The more earnest you are in remembering what needs to be remembered, the sooner you will be aware of yourself as you are, for memory will become experience. Earnestness reveals being.
4. Once you have gone through an experience, not go through it again is austerity. To eschew the unnecessary is austerity. Not to anticipate pleasure or pain is austerity. Having things under control at all times is austerity. Desire by itself is not wrong. It is life itself, the urge to grow in knowledge and experience.
5. It is the choices you make that are wrong. To imagine that some little thing – food, sex, power, fame – will make you happy is to deceive yourself. Only something as vast and deep as your real self can make you truly and lastingly happy.
6. Don’t pretend to be what you are not, don’t refuse to be what you are.
7. Without self-realization, no virtue is genuine.
47. Watch your Mind
1. Who is the Guru, after all? He who knows the state in which there is neither the world nor the thought of it, he is the Supreme Teacher. To find him means to reach the state in which imagination is no longer taken for reality.
2. He (the Guru) comes to take you to the real; don’t expect him to do anything else.
3. The real Guru is he who knows the real, beyond the glamour of appearances. To him your questions about obedience and discipline do not make sense, for in his eyes the person you take yourself to be does not exist. Your questions are about a non-existing person. What exists for you does not exist for him. What you take for granted he denies absolutely. He wants you to see yourself as he sees you. Then you will not need a Guru to obey and follow, for you will obey and follow your own reality.
4. Sex is an acquired habit. Go Beyond. As long as your focus is on the body, you will remain in the clutches of food and sex, fear and death. Find yourself and be free.
48. Awareness is Free
1. The body has it urges and mind its pains and pleasures. Awareness is unattached and unshaken. It is lucid, silent, peaceful, alert and unafraid, without desire and fear. Meditate on it as your true being and try to be in it in your daily life, and you shall realize its fullness.
2. By looking tirelessly, I became quite empty and with that emptiness all came back to me except the mind. I find I have lost the mind irretrievably.
3. I am not a person in your sense of the word, though I may appear a person to you. I am that infinite ocean of consciousness in which all happens. I am also beyond all existence and cognition, pure bliss of being. There is nothing I feel separate from, hence I am all. No thing is me, so I am nothing.
4. Life will escape, the body will die, but it will not affect me in the least. Beyond space and time I am uncaused, uncausing, yet the very matrix of existence.
5. My teacher told me to hold on to the sense ‘I am’ tenaciously and not to swerve from it for even a moment. I did my best to follow his advice and in a comparatively short time I realized within myself the truth of his teaching. All I did was to remember his teaching, his face, his words constantly. This brought an end to the mind; in the stillness of the mind I saw myself as I am – unbound.
6. One has to understand that the search for reality, or God, or Guru and the search for the self are the same; when one is found, all are found. When ‘I am’ and ‘God’ become in your mind indistinguishable, then something will happen and you will know without a trace of doubt that God is because you are, you are because God is, the two are one.
7. Destiny refers only to name and shape. Since you are neither body nor mind, destiny has no control over you. You are completely free. The cup is conditioned by its shape, material use and so on. But the space within the cup is free. It happens to be with the cup only when viewed in connection with the cup. Otherwise it just space. As long as there is a body, you appear to be embodied. Without the body you are not disembodied – you just are.
49. Mind Causes Insecurity
1. Do nothing, just be, in being all happens naturally.
2. When even the ‘I am’ goes, reality alone is and in it every ‘I am’ is preserved and glorified.
50. Self-awareness is the Witness
1. Awareness becomes consciousness when it has an object. The object changes all the time. In consciousness there is movement; awareness by itself is motionless and timeless, here and now.
2. The real does not die, the unreal never lived.
3. As long as you pay attention to your ideas, your own or of others, you will be in trouble. But if you disregard all teachings, all books, anything put into words and dive deeply within yourself and find yourself, this alone will solve all your problems and leave you in full mastery of every situation, because you will not be dominated by your ideas about the situation.
51. Be Indifferent to Pain and Pleasure
1. The self is near and the way to it is easy. All you need to do is to do nothing.
Your sadhana is to be. The doing happens. Just be watchful. Where is the difficulty in remembering that you are? You are all the time.
2. Go back to state of pure being, where the ‘I am’ is still in its purity before it got contaminated with ‘this I am’ or ‘that I am’. Your burden is of false identification – abandon them all. My Guru told me – ‘Trust me. I tell you, you are divine. Take it as the absolute truth. Your joy is divine; your suffering is divine too. All comes from God. Remember it always. You are God, your will alone is done’ I did believe him and soon realized how wonderfully true and accurate were his words. I did not condition my mind by thinking: ‘I am God, I am wonderful, I am beyond’. I simply followed his instruction which was to focus the mind on pure being ‘I am’, and stay in it. I used to sit for hours together, with nothing but the ‘I am’ in my mind and soon peace and joy and a deep all-embracing love became my natural state. In it all disappeared – myself, my Guru, the life I lived, the world around me. Only peace remained and unfathomable silence.
3. Give all your attention to the level on which the ‘I am’ is timelessly present. Soon you will realize that peace and happiness are in your very nature and it is only seeking them through some particular channels that disturbs. Avoid the disturbance that is all. To seek there is no need; you will not seek what you already have. You yourself are God the Supreme Reality.
4. Don’t identify yourself with an idea. If you mean by God, the Unknown, then you merely say ‘I do not know what I am’. If you know God as you know yourself you need not say it. Best is the simple feeling ‘I am’. Dwell on it patiently. Here patience is wisdom; don’t think of failure. There can be no failure in this undertaking.
52. Being Happy, Making Happy is the Rhythm of Life
(You are unhappy) Because you did not go down to the very root of your being. It is your complete ignorance about yourself that covered up your love and happiness and made you seek for what you have never lost. Love is will, the will to share your happiness with all. Being happy – making happy – this is the rhythm of love.
53. Desires Fulfilled, Breed More Desires
1. I cannot solve your problem by mere words. You have to act on what I told you and persevere.
2. Now keep quiet. Do nothing more, just keep quiet. Stop, be silent.
3. All that needs doing can be done in peace and silence. There is no need to get upset.
54. Body and Mind are Symptoms of Ignorance
1. Mahadakash is nature, the ocean of existence, the physical aspect with all that can be contacted through the senses. Chidakash is the expanse of awareness, the mental space of time, perception and cognition. Paramakash is the timeless and spaceless reality, mindless, undifferentiated, the infinite potentiality, the source and origin, the substance and essence, both matter and consciousness – yet beyond both. It cannot be perceived, but can be experienced as ever witnessing the witness, perceiving the perceiver, the origin and end of all manifestation, the root of time and space, the prime cause in every chain of causation.
2. Chit is the link, the bridge between extremes, the balancing and uniting factor in every experience. The totality of the perceived is what you call matter, the totality of all perceivers is what you call the universal mind. The identity of the two manifesting itself as perceptibility and perceiving, harmony and intelligence, loveliness and loving, reasserts itself eternally.
3. As body you are in space. As mind you are in time. But are you mere body with a mind in it? Have you ever investigated?
4. You are neither the body nor in the body – there is no such thing as body. You have grievously misunderstood yourself; to understand rightly – investigate.
5. Enquire, investigate, doubt yourself and others. To find truth, you must not cling to your convictions; if you are sure of the immediate, you will never reach the ultimate. Your idea that you were born and that you will die is absurd: both logic and experience contradict it.
6. You assert yourself to be what you are not and deny yourself to be what you are. You omit the element of pure cognition, of awareness free from all personal distortions. Unless you admit the reality of chit, you will never know yourself.
7. The body and mind are only symptoms of ignorance, of misapprehension. Behave as you were pure awareness, bodiless and mindless, spaceless and timeless, beyond ‘where’ and ‘when’ and ‘how’. Dwell on it, think of it, learn to accept its reality. Don’t oppose it and deny it all the time. Keep an open mind at least. Yoga is bending the outer to the inner. Make your mind and body express the real which is all and beyond all. By doing you succeed, not by arguing.
8. The absolute precedes time. Awareness comes first. A bundle of memories and mental habits attracts attention, awareness gets focalized and a person suddenly appears. Remove the light of awareness, go to sleep or swoon away – and the person disappears. The person (vyakti) flickers, awareness (vyakta) contains all space and time, the absolute (avyakta) – is.
55. Give up All and You Gain All
1. (On his own state) A state of non-experiencing. In it all experience is included. 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.
2. 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 the root of beyond all.
3. Being is consciousness; ‘I am’ applies to all.
4. 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.
5. To know yourself, be yourself. To be yourself, stop imagining yourself to be this or that. Just be. Let your true nature emerge.
6. 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
1. The gnani does not die because he was never born.
(He appears so to others) But not to himself. In himself he is free of things – physical and mental.
2. 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 find no life nor death in me, only pure being – not being this or that, but just being.
3. 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.
4. 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 me.
5. Consciousness arising 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.
57. Beyond Mind, there is no Suffering
1. Whatever you think you are you take it to be true; the habit of imagining yourself perceivable and describable is very strong with you.
2. (By clear and empty) 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 thought appears, there comes at one the sense ‘this I am not’.
3. 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 I am both, and neither, and beyond both.
58. Perfection, Destiny of All
1. 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 maybe hardly noticeable; yet it is deep and fundamental shift from darkness to light, from inadvertence to awareness.
2. 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.
3. 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, the 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 realize 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. 4. The ultimate value of the body is that it serves to discover the cosmic body, which is the universe in its entirety. As you realize yourself in manifestation, you keep on discovering that you are even more than what you have imagined.
5. Nothing is a mistake unless repeated.
59. Desire and Fear: Self-Centered States
1. 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 natural state, the source of all happiness and peace.
2. (Pleasure and pain) Accept both as they come, enjoy both while they last, let them go, as they must.
60. Live Facts, not Fancies
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.
61. Matter is Consciousness Itself
1. I know for myself. I was never born.
2. (On seeing Maharaj sitting in front) You see the body only which, of course, was born and will die.
3. The very idea ‘I am self-realized’ is a mistake. There is no ‘I am that’ in the Natural state.
62. In the Supreme the Witness Appears
1. When the vyakti (person, the outer self) realizes its non-existence in separation from the vyakta(presence, the inner self)), and the vyakta sees the vyakti as his own expression, then the peace and silence of the avyakta(Pure Being, Supreme Self) state comes into being. In reality, the three are one. The vyakta and the avyakta are inseparable, while the vyakti is the sense-feeling-thinking process based on the body made of and fed by the five elements.
2. (On the relation between the vyakta and avyakta) How can there be a relation when they are one? All talk of separation and relation is due to the distorting and corrupting influence of ‘I-am-the-body’ idea. The outer self (vyakti) is merely a projection on the body-mind of the inner self (vyakta), which again is only an expression of the Supreme Self (avyakta) which all and none.
3. As I talk to you, I am in the state of detatched but affectionate awareness (turiya). When this awareness turns upon itself, you may call it the Supreme State (turiyatita).
63. The Notion of Doership is Bondage
1. Once you realize that all comes from within, that the world in which you live has not been projected onto you but by you, your fear comes to an end.
2. All hangs on the idea ‘I am’. Examine it very thoroughly. It lies at the root of every trouble. The ‘I am’ idea was not born with you. You could have lived very well without it. It came later due to your self-identification with the body. It created and illusion of separation where there was none. It made you a stranger in your own world and made the world alien and inimical. Without the sense ‘I am’ life goes on. There are moments when we are without the sense of ‘I am’, at peace and happy. With the return of ‘I am’, trouble starts.
3. It is unceasing work and the only radical solution is to dissolve the separative sense of ‘I am such-and-such person’ once and for good. Being remains, but not self-being.
64. Whatever Pleases you, Keeps you Back
1. I can only tell you what I know from my own experience. When I met my Guru, he told me: ‘You are not what you take yourself to be. Find out what you are. Watch the sense ‘I am’, find out your real self.’ I obeyed him, because I trusted him. I did as he told me. All my spare time I would spend looking at myself in silence. And what a difference it made, and how soon. It took me only three years to realize my true nature. My Guru died soon after I met him, but it made no difference. I remembered what he told me and persevered. The fruit of it is here with me.
2. My Guru and his words: ‘You are myself’ are timelessly with me. In the beginning I had to fix my mind on them, but now it has become natural and easy. The point when the mind accepts the words of the Guru as true and lives by them spontaneously and in every detail of life, is the threshold of realization. In a way it is salvation by faith, but the faith must be intense and lasting.
3. You need nothing more, just remember that you are the witness only. If in the state of witnessing you ask yourself : ‘Who am I?’, the answer come at once, though it is worldless and silent. Cease to be the object and become the subject of all that happens; once having turned within, you will find yourself beyond the object. When you have found yourself, you will also find that you are also beyond the subject, that both the subject and the object exist in you, but you are neither.
4. To find a Guru and also the trust in him is rare luck. It does not happen often.
5. It is enough if you do not imagine yourself to be the body. It is the ‘I-am-the-body’ idea that so calamitous. It blinds you completely to your real nature. Even for a moment do not think you are the body. Give yourself no name, no shape. In the darkness and the silence, reality is found.
Behave as if you were fully convinced and the confidence will come.
65. A Quiet Mind is All You Need
I am not asking you to look in any particular direction. Just look away from all that happens in your mind and bring it to the feeling ‘I am’. The ‘I am’ is not a direction. It is the negation of all direction. Ultimately even the ‘I am’ will have to go, for you need not keep asserting what is obvious. Bringing the mind to the feeling ‘I am’ merely helps turning the mind away from everything.
66. All Search for Happiness is Misery
1. If you seek reality you must set yourself free of all backgrounds, of all cultures, of all patterns of thinking and feeling. Even the idea of being a man or woman, or even human, should be discarded. The ocean of life contains all, not only humans. So, first abandon all self-identification, stop thinking of yourself as such-and-such, so-and-so, this or that. Abandon all self-concern, worry not about your welfare, material or spiritual, abandon every desire, gross or subtle, stop thinking of achievement of any kind. You are complete her and now, you need absolutely nothing.
2. It does not mean that you must become brainless and foolhardy, improvident or indifferent, only the basic anxiety for oneself must go. You need some food, clothing and shelter for and yours but this will not create problems as long as greed is not taken for need. Live with things with as they are and not as they are imagined.
3. That which makes you think you are human is not human. It is but a dimesionless point of consciousness, a conscious nothing; all you can say about yourself is: ‘I am’. You are pure being-awareness-bliss. To realize this is the end of all seeking. You come to it when you see all you think about yourself to be as mere imagination and stand aloof in pure awareness of the transient as transient, imaginary as imaginary, unreal as unreal. It is not at all difficult but detachment is needed. It is the clinging to the false that makes the true so difficult to see. Once you understand that false needs time and what needs time is false, you are nearer Reality, which is timeless, ever in the now. Eternity in time is mere repetitiveness, like the movement of the clock. It flows from the past into the future endlessly, an empty perpetuity. Reality is what makes the present so vital, so different from the past and future, which merely mental. If you need to achieve something, it must be false. The real is always with you; you need not wait to be what you are. Only you must allow your mind to go out of yourself in search. When you want something, ask yourself: do I really need it? And if the answer is no, then just drop it.
4. Your outer life is unimportant. You can become a night watchman and live happily. It is what you inwardly that matters. Your inner peace and joy you have to earn. It is much more difficult than earning money. No university can teach you to be yourself. The only way to learn is by practice. Right away begin to be yourself. Discard all you are not and go ever deeper. You are not even a human being. You just are – a point of awareness, co-extensive with time and space and beyond both, the ultimate cause, itself uncaused. If you ask me: ‘Who are you?’ My answer would be: ‘Nothing in particular. Yet I am.’
5. Every existence is my existence, every consciousness is my consciousness, every sorrow is my sorrow and every joy is my joy – this is universal life. Yet my real being, and your too, is beyond the universe and, therefore beyond the categories of particular and the universal. It is what it is, totally self-contained and independent.
6. In marriage you are neither the husband nor the wife, you are the love between the two. 7. You are clarity and kindness that makes everything orderly and happy. It may seem vague to you, but if you think a little, you will find that the mystical is most practical, for it makes your life creatively happy. Your consciousness is raised to the higher dimension, from which you see everything much clearer and with greater intensity. You will realize that the person you became at birth and will cease to at death is temporary and false.
8. Find out your real being. ‘What am I?’ is the fundamental question of all philosophy and psychology. Go into it deeply.
67. Experience is not the Real Thing
1. What you believe to need is not what you need. Your real need I know, not you. You need to return to the state in which I am – your natural state. Anything else you may think of is an illusion and an obstacle.
2. Stay beyond all thoughts in silent being-awareness.
3. Consciousness held, ceases.
4. You do not need assurance of success, when the desire is strong. You are ready to gamble.
68. Seek the Source of Consciousness
1. The only way to renewal lies through destruction.
2. To know how to approach people effectively, you must yourself be free of desire and fear.
3. Having lived a long and fruitful life you feel the need to die.
69. Transiency is Proof of Unreality
1. Do understand it clearly – whatever you may perceive, you are not what you perceive.
2. The nearest you can say in words is: I am what makes perception possible, the life beyond the experciencer and experience.
3. You are yourself without knowing. You need not correct yourself – only set right your idea of yourself. You are the infinite focused in a body. Now you see the body only. Try earnestly and you will come to see the infinite only.
4. Go out wholeheartedly in search of timeless perfection to which nothing can be added from which nothing – taken away. In it all desires and fears are absent, not because they were given up, but because they have lost their meaning.
5. There is nothing to do. Just be. Do nothing. Be. No climbing of mountains and sitting in caves. I do not even say: ‘be yourself’, since you do not know yourself. Just be. Having seen that you neither the ‘outer’ world of perceivables, nor the ‘inner’ world of thinkables, that you are neither body nor mind – just be.
6. There can be progress only in preparation (sadhana). Realization is sudden. The fruit ripens slowly, but falls suddenly and without return.
7. You will recognize that you have returned to your natural state by a complete absence of all desire and fear.
8. (On the sadhana for achieving the natural state) Hold on to the ‘I am’ to the exclusion of everything else. When thus the mind becomes completely silent, it shines with a new light and vibrates with new knowledge. It all comes spontaneously, you need only to hold on to the ‘I am’.
9. No happening affects your real being – this is the absolute truth.
10. That which makes the experience possible is the Absolute (brahman). That which makes it actual is the Self (atman).
11. Transiency is the best proof of unreality. What is limited in time, and space and applicable to one person only, is not real. The real is for all and forever.
12. All thinking is in duality. In identity (with atman/ Brahman) no thought survives.
70. God is the End of All Desire and Knowledge
1. You cannot know perfection, you can only know imperfection. For knowledge to be, there must be separation and disharmony. You can know what you are not, but cannot know your real being. You can only be what you are. The entire approach is through understanding, which is the seeing of false as false.
2. You know on contact that you exists – ‘I am’. The ‘I am this’, ‘I am that’ are imaginary.
3. You have to give up everything to know that you need nothing, not even your body. Your needs are unreal and your efforts are meaningless.
4. Realize yourself as away from all that can be pointed out at as ‘this’ or ‘that’. You are unreachable by any sensory experience or verbal construction. Turn away from them. Refuse to impersonate.
5. You are not what you think yourself to be, I assure you. The image you have of yourself is made up from memories and is purely accidental.
6. The Absolute is the birthplace of perceiving. It makes perception possible.
71. In Self-awareness you Learn about Yourself
1. In reality there is no person, only the watcher identifying himself with the ‘I’ and the ‘mine’. The teacher tells the watcher: you are not this, there is nothing of yours in this, except the little point ‘I am’, which is the bridge between the watcher and his dream. ‘I am this, I am that’ is dream, while pure ‘I am’ has the stamp of reality on it. You have tasted so many things – all came to naught. Only the sense ‘I am’ persisted – unchanged. Stay with the changeless among the changeful, until you are able to go beyond.
2. All you need is to understand that you are source of reality, that you give reality instead of getting it, that you need no support and no confirmation. Things are as they are because you accept them as they are. Stop accepting them and they will dissolve.
3. First you create a world, then the ‘I am’ becomes a person, who is not happy for various reasons. He goes out in search of happiness, meets a Guru who tells him: ‘You are not a person, find who you are? He does it and goes beyond.
4. All changes in consciousness are due to the ‘I-am-the-body’ idea. Divested of this idea the mind becomes steady. There is pure being, free of experiencing anything in particular. But to realize it you must do what your teacher tells you. Mere listening, even memorizing is not enough.
5. You do all sorts of unnecessary things, but you miss the essential which is the elimination of the person.
72. What is Pure, Unalloyed, Unattached is Real
1. Nothing stops you from being a gnani here and now, except fear. You are afraid of being impersonal, of impersonal being. It is all quite simple. Turn away from your desires and fears and from the thoughts they create and you are at once in your natural state.
2. The sense ‘I am a person in time and space’ is the poison. In a way, time itself is poison. In time all things come to an end and new are born, to be devoured in their turn. 3. Do not identify yourself with time, do not ask anxiously: ‘what next, what next?’ Step out of time and see it devour the world.
4. There can be no universe without the witness, there can be no witness without the universe.
5. The ‘I am’ in movement creates the world, the ‘I am’ at peace becomes the Absolute.
6. This is the mystery of imagination, that it seems to be so real. You may be celibate, a monk or family man; that is not the point. Are you slave of your imagination, or are you not? Whatever decision you take, whatever work you do, it will invariably based on imagination, on assumption parading as facts.
7. Even space and time are imaginary. All existence is imaginary.
8. Pure being, filling all and beyond all, is not existence which is limited. All limitation is imaginary, only the unlimited is real.
9. I see you imagining yourself to be.
73. Death of the Mind is the Birth of Wisdom
1. Constant repetition of the mantra is something the person does not do for one’s own sake. The beneficiary is not the person. Just like the candle which does not increase by burning.
2. The truth of what is said is immovable and everlasting. And the proof of it is in the listener, in the deep and permanent changes in his entire being. It is not something he can doubt, unless he doubts his own existence, which is unthinkable. When my experience becomes your own experience also, what better proof do you want?
3. Shift your attention from words to silence and you will hear.
4. There is no such state as seeing the real. Who is to see what? You can only be real – which you are anyhow. The problem is only mental. Abandon false ideas, that is all. There is no need of true ideas. There aren’t any.
5. The reward for self-knowledge is freedom from the personal self. You cannot know the knower, for you are the knower. The fact of knowing proves the knower. You need no other proof. The knower of the known is not knowable.
6. Whatever you are changelessly, that you are beyond all doubt.
7. The gnani cannot be known, because there is nobody to be known. When there is a person you can say something about it, but when there is no self-identification with the particular, what can be said?
8. So nothing can be said about a gnani, for he is all and yet nothing in particular.
9. The gnani know neither birth nor death; existence and non-existence are the same for him.
10. Nothing dies. The body is just imagined. There is no such thing.
11. Immortality is freedom from the feeling: ‘I am’. Yet it is not extinction. On the contrary, it is a state infinitely more real, aware and happy than you can possibly think of. Only self-consciousness is no more.
12. The death of the mind is the birth of wisdom.
13. Who remains to say: ‘I am the witness?’ When there is no ‘I am’, where is the witness. In the timeless state there is no self to take refuge in.
14. (About the witness being real or unreal) It is both. The last remnant of illusion, the first touch of the real. To say: I am only the witness is both false and true; false because of the ‘I am’, true because of the witness. It is better to say: ‘there is witnessing’.
15. Duality lasts as long as it is not questioned. The trinity: mind, self and spirit (vyakti, vyakta, avyakta), when looked into, becomes unity. These are only modes of experiencing: of attachment, of detachment, of transcendence.
74. Truth is Here and Now
1. Truth is not the result of an effort, the end of the road. It is here now, in the very longing and the search for it. It is nearer than the mind and body, nearer than the sense ‘I am’.
2. The discovery of truth is in the discernment of the false. You can know what is not. What is – you can only be.
3. Truth can be experienced, but it is not mere experience. I know it can convey it, but only if you are open to it. To be open you must want nothing else.
4. Truth is not a reward for good behaviour, nor a prize for passing some tests. It cannot be bought about. It is the primary, the unborn, the ancient source of all that is. You are eligible because you are. You need not merit truth. It is your own. Just stop running away by running after. Stand still, be quiet.
5. Go beyond. Neither consciousness, nor the ‘I am’ at the centre of it, are you. Your true being is entirely unselfconscious, completely free from all self-identification with whatever it may be, gross, subtle or transcendental.
6. To be, you must be nobody. To think yourself to be something, or somebody, is death and hell.
7. Question the limits, go beyond, set yourself tasks apparently impossible – this is the way.
75. In Peace and Silence you Grow
1. Trust the teacher. Take my own case. My Guru ordered me to attend to the sense ‘I am’ and to give attention to nothing else. I just obeyed. I did not follow any particular course of breathing, or meditation, or study of scriptures. Whatever happened, I would turn my attention from it and remain with the sense ‘I am’, it may look too simple, even crude. My only reason for doing it was that mu Guru told me so. Yet it worked! Obedience is a powerful solvent for all desires and fears.
2. Just turn away from all that occupies the mind; do whatever work you have to complete, but avoid new obligations; keep empty, keep available, resist not what comes uninvited.
3. In the end you reach a state of non-grasping, of joyful non-attachment, of inner ease and freedom indescribable, yet wonderfully real.
76. To Know that You do not Know, is True Knowledge
1. I know myself as I am – timeless, spaceless, causeless. You just happen not to know, being engrossed as you are in other things.
2. You cannot fight pain and pleasure on the level of consciousness. To go beyond them you must go beyond consciousness, which is possible only when you look at consciousness as something that happens to you and not in you, as something external, alien, superimposed. Then, suddenly you are free of consciousness, really alone, with nothing to intrude. And that is your true state.
77. ‘I’ and ‘Mine’ are False Ideas
1.For reality to be, the ideas of ‘me’ and ‘mine’ must go. They will go if you let them. Then your normal natural state reappears, in which you are neither the body nor the mind, neither the ‘me’ nor the ‘mine’, but in a different state of being altogether. It is pure awareness of being, without being this or that, without any self-identification with anything in particular, or in general. In that pure light of consciousness there is nothing, not even the idea of nothing. There is only light.
2. When the body dies, the kind of life you live now – a succession of physical and mental events – comes to an end. It can end even now – without waiting for the death of the body – it is enough to shift attention to the Self and keep it there.
78. All Knowledge is Ignorance
1. My Guru, before he died, told me: Believe me, you are the Supreme Reality. Don’t doubt my words, don’t disbelieve me, I am telling you the truth – act on it. I could not forget his words and by not forgetting – I have realized.
2. Once the Guru told me: ‘You are the Supreme Reality’, I ceased having visions, and trances and became very quiet and simple. I found myself desiring and knowing less and less, until I could say in utter astonishment: ‘I know nothing, I want nothing’.
3. (On what happened to Maharaj) The mind ceased producing events. The ancient and ceaseless search stopped – I wanted nothing, expected nothing – accepted nothing as my own. There was no ‘me’ left to strive for. Even the bare ‘I am’ faded away. The other thing that I noticed was that I lost all my habitual certainties. Earlier I was sure of so many things, now I am sure of nothing. But I feel I have lost nothing by now knowing, because all my knowledge was false. My not knowing was itself knowledge of the fact that all knowledge is ignorance, that ‘I do not know’ is the only true statement the mind can make. Take the idea ‘I was born’. You take it to be true. It is not. You were never born, nor will you ever die. It is the idea that was born and shall die, not you. By identifying yourself with it you became mortal.
4. You are that tiny point and by your movement the world is ever re-created. Stop moving, and there will be no world. Look within and you will find that the point of light is the reflection of the immensity of light in the body, as the sense ‘I am’. There is only light, all else appears.
5. To be the point of light tracing the world is turiya. To be the light itself if turiyatita.
6. The state of identity is inherent in reality and never fades. But identity is neither the transient personality (vyakti), nor the karma-bound individuality (vyakta). It is what remains when all self-identification is given up as false – pure consciousness, the sense of being all there is, or could be. Consciousness is pure in the beginning and pure in the end; in between it gets contaminated by imagination which is at the root of creation. At all times consciousness remains the same. To know it as it is, is realization and timeless peace.
7. It is unreal when I say: ‘I am this, I am that’. It is real when we mean ‘I am not this, nor that’.
8. (About the ‘I am’ and the witness) Without one then other cannot be. Yet they are not one. That which makes both possible, and yet is neither, is your real being, which means not being ‘this’ or ‘that’, but pure awareness of being and not-being. When awareness is turned on itself, the feeling is of not knowing. When it is turned outwards, the knowable comes into being.
9. To know that the known cannot be me or mine, is realization enough. Freedom from self-identification with a set of memories and habits, the state of wonder at the infinite reaches of the being, its inexhaustible creativity and total transcendence, the absolute fearlessness born from the realization of the illusoriness and transiency of every mode of consciousness – flow from a deep and inexhaustible source. To know the source as source and appearance as appearance, and oneself as the source itself is self-realization.
79. Person, Witness and the Supreme
1. What you seek is already within you. Take my own case. I did nothing for my realization. My teacher told me that the reality is within me; I looked within and found it there, exactly as my teacher told me.
2. Understand first that you are not the person you believe yourself to be. What you think of yourself to be is merely suggestion or imagination. You have no parents, you were never born, nor will you die. Either trust me when I tell you so, or arrive to it by study and investigation. Both must be tested in action. Act on what on what you think is true – this is the way to truth.
3. The world of action (mahadakash) is one single whole in which all depends on, and affects all. Step back from action (mahadakash) to consciousness (chidakash), leave action to the body mind; it is their domain. Remain as pure witness, till even witnessing dissolves in the Supreme (Paramakash).
4. The dissolution of personality is always followed by a sense of great relief, as if a great burden has fallen off.
5. The personality gives place to the witness, then the witness goes and pure awareness remains.
6. In reality there is only one state; when distorted by self-identification it is called person; when coloured with the sense of being, it is called witness; when colourless and limitless, it is called the Supreme.
1. Awareness is ever there. It need not be realized.
2. The totality of conscious experience is nature. As conscious self you are part of nature. As awareness you are beyond. Seeing nature as mere consciousness is awareness.
3. There are levels in consciousness, but not in awareness. It is one block, homogenous.
4. Realize that all happens in consciousness and you are the root, the source, the foundation of consciousness. The world is but a succession of experiences and you are what makes them conscious and yet beyond all experience. It is like the heat, the flame and the burning wood. The heat maintains the flame, the flame consumes the wood. Without heat there would be neither flame nor fuel. Similarly without awareness, there would be no consciousness, nor life, which transforms matter into a vehicle of consciousness.
81. Root Cause of Fear
1. In pure being, the very idea of the particular is absent.
2. Once you have found it in yourself, you know that you had never lost that independent being, independent of all divisions and separations. But don’t look for it in consciousness, you will not find it there. Don’t look for it anywhere, for nothing contains it. On the contrary, it contains everything and manifests everything. It is like daylight that makes everything visible while itself remaining invisible.
3. It is quite simple. If I ask you what is the taste of your mouth, all you can say is that it is neither sweet or bitter, nor sour nor astringent; it is what remains when all these tastes are not. Similarly when all distinctions and reactions are no more, what remains is reality, simple and solid.
4. (On relationship between person and witness) There can be no relation between them because they are one. Don’t separate and don’t look for relationship.
5. (About anxiety coming into being) It is a mental state caused by ‘I-am-the-body’ idea. It can be removed by the contrary idea ‘I-am-not-the-body’. Both the ideas are false but one removes the other. Realize that no ideas are your own, they all come to you from outside. You must think it all out for yourself, become yourself the object of meditation. The effort to understand yourself if Yoga. Be a Yogi, give your life to it, brood, wonder, search till you come to the root of error and to the truth beyond error.
6. The final stage of meditation is reached when the sense identity goes beyond the ‘I-am-so-and-so’, beyond ‘so-I-am’, beyond ‘I-am-the-witness-only’, beyond ‘there-is’, beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. Limit your interests and activities to what is needed for you and your dependants’ barest needs. Save all your energies and time for breaking the wall your mind has built around you. Believe me, you will not regret it.
7. At the end of your meditation all is known directly, no proofs whatsoever are required. Definitions and descriptions have their place as useful incentives for further search, but you must go beyond them into what is undefinable and indescribable, except in negative terms.
8. Reality is not a concept, nor the manifestation of a concept. It has nothing to do with concepts. Concern yourself with your mind, remove its distortions and impurities. Once you have had the taste of your own self, you will find it everywhere and at all times. Therefore it is so important that you should come to it. Once you know it, you will never lose it.
9. Give you heart and mind to brooding over the ‘I am’, what is it, how is it, what is its source, its life, its meaning. It is very much like digging a well. You reject all that is not water, till you reach the life-giving spring.
10. All you need is already within you, you only must approach your self with reverence and love. Self-condemnation and self-distrust are grievous errors. Your constant flight from pain and search of pleasure is a sign of love you bear for your self; all I plead you this: make your love of your self perfect. Deny yourself nothing – give your self infinity and eternity and discover that you do not need them; you are beyond.
82. Absolute Perfection is Here and Now
1. I do not look at death as a calamity, as I do not rejoice at the birth of a child. The child is out for trouble, while the dead is out of it.
2. Absolute perfection is here and now, not in some future, near or far. The secret is in action – here and now. It is your behaviour that blinds you to yourself. Disregard whatever you think yourself to be and act as if you were absolutely perfect – whatever your idea of perfection may be. All you need is courage.
3. When you realize your own being, your behaviour will be perfect – spontaneously.
83. The True Guru
1. The fact is always non-verbal.
2. If you know what you teach, you can teach what you know.
3. The true Guru will constantly bring you back to the fact of your inherent perfection and encourage you to seek within. He knows you need nothing, not even him, and is never tired of reminding you.
4. The knower is but a state of mind. The real is beyond.
5. You are not that person. This must be clearly established in your mind and never lost sight of. Normally it needs a prolonged sadhana, years of austerities and meditation.
There is an alternative to sadhana, which is trust. If you cannot have the conviction born from fruitful search, then take advantage of my discovery, which I am so eager to share with you. I can see with the utmost clarity that you have never been, nor are, nor will be, estranged from reality, that you are the fullness of perfection here and now and that nothing can deprive you of your heritage, of what you are.
6. You are the Supreme Reality beyond the world and its creator, beyond consciousness and its witness, beyond all assertions and denials. Remember it, think of it, act on it. Abandon all sense of separation and see yourself in all and act accordingly.
7. I do not ask you to trust me. Trust my words and remember them, I want your happiness not mine. Distrust those who put a distance between you and your true being and offer themselves as a go-between. I do nothing of the kind, I do not even make any promise.
8. I merely say: if you trust my words and put them to test, you will discover for yourself how absolutely true they are. If you ask for proof before you venture, I can only say: I am the proof, I did trust my teacher’s words and kept them in my mind and did find that he was right, that I was, am and shall be the Infinite Reality, embracing all transcending all.
9. As you say, you have neither the time nor the energy for lengthy practices. I offer you an alternative. Accept my words on trust and live anew, or live and die in sorrow.
10. Don’t be misled by the simplicity of the advice. Very few are those who have the courage to trust the innocent and simple. To know that you are a prisoner of your mind, that you live in an imaginary world of your own creation is the dawn of wisdom. To want nothing of it, to be ready to abandon it entirely, is earnestness. Only such earnestness, born of true despair, will make you trust me.
10. (On the need to worship, pray or practice Yoga) A little of daily sweeping, washing and bathing can do no harm.
11. Now you are in the waking state, a person with name and shape, joys and sorrows. The person was not there before you were born, nor will he be there after you die. Instead of struggling with the person to make him become what it is not, why not go beyond the waking state and leave the personal life altogether. It does not mean the extinction of the person; it only means seeing it in the right perspective.
12. In reality you were never born and shall never die. But now you imagine that you are, or have a body and you ask what has brought about this state. Within the limits of illusion the answer is: desire born from memory attracts you to a body and makes you think one with it. But this is true only from the relative point of view. In fact, there is no body, nor a world to contain it; there is only a mental condition, a dream-like state, easy to dispel by questioning its reality.
13. To you the body is real, to me there is none. I, as you see me, exist in your imagination only. Surely, you will see me again, if and when you need me. It does not affect me, as the sun is not affected by sunrises and sunsets. Because it is not affected, it is certain to be there when needed.
84. Your Goal is Your Guru
1. Do not look for a Guru, do not even think of one. Make your goal your Guru. After all, the Guru is but a means to an end, not the end itself. He is not important, it is what you expect of him that matters to you.
2. How can a person limited in time and space, a mere body-mind, a gasp of pain between birth and death, be happy? The very conditions of its arising make happiness impossible. 3. Peace, power, happiness these are never personal states, nobody can say ‘my peace’, ‘my power’ – because ‘mine’ implies exclusivity, which fragile and insecure.
4. Go within, into a state which you may compare to a state of waking sleep, in which you are aware of yourself, but not of the world. In that state you will know, without the least trace of doubt, that at the root of your being, you are free and happy.
5. It is very important to understand that it is the teaching that matters, not the person of the Guru.
6. Your realization is proof that your Guru was real.
7. It is a matter of temperament. For you, singing the praises of God is enough. You need not desire realization, nor take up a sadhana. God’s name is all the food you need. Live on it.
8. (On the constant repetition of words being a kind of madness)
It is madness, but it is a different madness. All repetitiveness is tamas, but repeating the name God is sattva-tamas, due to its higher purpose. Because of the presence of the sattva, the tamas will wear out and will take shape of complete dispassion, detachment, relinquishment, aloofness, immutability. Tamas becomes firm the foundation on which an integrated life can be lived.
9. It is the changing that dies. The immutable neither lives nor dies; it is the timeless witness of life and death. You cannot call it dead for it is aware. Nor can you call it alive, for it does not change.
10. Once you realize that the body depends on the mind, and the mind on consciousness, and consciousness on awareness and not the other way around, you question about waiting for self-realization till you die is answered.
85. ‘I am’: The Foundation of all Experience
1. I am only trying to describe the state before the ‘I am’ arose, but the state itself, being beyond the mind and its language, is indescribable.
2. The word itself is the bridge. Remember it, think of it, explore it, go around it, look at it from all directions, dive into it with earnest perseverance; endure all delays and disappointments till suddenly the mid turns around, away from the word, towards the reality beyond the word. It is like trying to find a person knowing his name only. A day comes when your enquiries bring you to him and the person becomes a reality. Words are valuable, for between the word and its meaning there is a link and if one investigates the word assiduously, one crosses beyond the concept into the experience at the root of it. As a matter of fact, such repeated attempts to go beyond words is what is called meditation. Sadhana is but a persistent attempt to cross over from the verbal to the non-verbal. The task seems hopeless until suddenly all becomes clear and simple and so wonderfully easy. But, as long as you are interested in your present way of living, you will shirt from the final leap into the unknown.
3. The known, the changing, is what you live with – the unchangeable is of no use to you. It is only when you are satiated with the changeable and long for the unchangeable, that you are ready for the turning around and stepping into what can be described, when seen from the level of the mind, as emptiness and darkness. For the mind craves for content and variety, while reality is, to the mind, contentless and invariable.
4. (On it’s looking like death) It is. It is also all-pervading, all-conquering, intense beyond words. No ordinary brain can stand it without being shattered, hence the absolute need for sadhana. Purity of body and clarity of mind, non-violence, selflessness in life are essential for survival as an intelligent and spiritual entity.
5. Watch yourself closely and you will see that whatever be the content of consciousness, the witnessing of it does not depend on the content. Awareness is itself and does not change with the event. The event maybe pleasant or unpleasant, minor or important, awareness is the same. Take note of the peculiar nature of pure awareness, its natural self-identity, without the least trace of self-consciousness, and go to the root of it and you will soon realize that awareness is your true nature and nothing you may be aware of, you can call your own.
6. When the content is viewed without likes and dislikes, the consciousness of it is awareness. But still there is a difference between awareness as reflected in consciousness and pure awareness beyond consciousness. Reflected awareness, the sense ‘I am aware’ is the witness, while pure awareness is the essence of reality. Reflection of the sun in a drop of water is reflection of the sun, no doubt, but not the sun itself. Between awareness reflected in consciousness as the witness and pure awareness there is a gap, which the mind cannot cross.
7. There is no such thing as the experience of the real. The real is beyond experience. All experience is in the mind. You know the real by being real.
8. (On his Maharaj’s own speaking) That is how it appears to you. As I see it, two body-minds exchange symbolic noises. In reality nothing happens.
86. The Unknown is the Home of the Real
1. Your nature is not like what you appear to be. Give up the idea of being a person, that is all. You need not become what you are anyhow. There is the identity of what you are and there is the person superimposed on it. All you know is the person, the identity – which is not a person – you do not know, for you never doubted, never asked yourself the crucial question – ‘Who am I’. The identity is the witness of the person and sadhana consists in shifting the emphasis from the superficial and changeful person to the immutable and ever-present witness.
2. Look at yourself steadily – it is enough. The door that locks you in, is also the door that lets you out. The ‘I am’ is the door. Stay at it until it opens. As a matter of fact, it is open, only you are not at it.
3. If you stay with the idea that you are not the body nor the mind, not even their witness, but altogether beyond, your mind will grow in clarity, your desires – in purity, your actions – in charity and that inner distillation will take you to another world, a world of truth and fearless love.
4. Keep the ‘I am’ in the focus of awareness, remember that you are, watch yourself ceaselessly and the unconscious will flow into the conscious without any special effort on your part. Wrong desires and fears, false ideas, social inhibitions are blocking and preventing its free interplay with the conscious. Once free to mingle, the two become one and the one becomes all. The person merges into the witness, the witness into awareness, awareness into pure being, yet identity is not lost, only its limitations are lost. It is transfigured, and becomes the real Self, the sadguru, the eternal friend and guide. You cannot approach it in worship. No external activity and reach the inner self; worship and prayers remain on the surface only; to go deeper meditation is essential, the triving to go beyond the states of sleep, dream and waking. In the beginning the attempts are irregular, then they recur more often, become regular, then continuous and intense, until all obstacles are conquered.
87. Keep the Mind Silent and You shall Discover
1. That you hear is a fact. What you hear – is not. The fact can be experienced, and in that sense the sound of the word and the mental ripples it causes are experienced. There is no other reality behind it. Its meaning is purely conventional, to be remembered a language can be easily forgotten, unless practiced.
2. (On the reality of words) They serve their limited purpose of inter-personal communication. Words do not convey facts, they signal them. Once you are beyond the person, you need no words.
3. Know yourself as you are – a mere point in consciousness, dimensionless and timeless.
All depends on you. It is by your consent that world exists. Withdraw your belief in its reality and it will dissolve like a dream. Time can bring down mountains, much more you, who are the timeless source of time. For, without memory and expectation there can be no time.
4. Before you say ‘I am’, you must be there to say it. Being need not be self-conscious. You need not know to be, but you must be to know.
88. Knowledge by the Mind, is not True Knowledge
1.All the three states are sleep to me. My waking state is beyond them. As I look at you, you seem asleep, dreaming up worlds of your own. I am aware, for I imagine nothing. It is not samadhi, which is but a kind of sleep. It is just a state unaffected by the mind, free from past and future. In your case it is distorted by desire and fear, by memories and hopes; in mine it is as it is – normal. To be a person is to be asleep.
2. Timeless being is entirely in the now. It is momentary. Real when present, unreal when over.
3. There is no recurrence where desire is not.
4. As persons we are bound to be afraid. Abandon all personal equations and you shall be free from fear. It is not difficult.
5. (About the creation and link between the experiencer and his experience) Nothing created it. The two are one.
6. You can know reality only when you are astonished.
7. Reality is common to all. Only the false is personal.
8. Nothing stands in the way of your liberation and it can happen here and now, but for your being more interested in other things.
9. The idea that you know what is true is dangerous, for it keeps you imprisoned in the mind.
10. The ‘I am’ is the root of all appearance and the permanent link in the succession of events that we call life; but I am beyond the ‘I am’.
89. Progress in Spiritual Life
1. (On signs of progress in spiritual life) Freedom from all anxiety; a sense of ease and joy; deep peace within and abundant energy without.
2. (On dwelling on the ‘I am’) It is the simple that is certain, not the complicated. Somehow, people do not trust the simple, the easy, the always available. Why not give a honest trial to what I say? It may look very small and insignificant, but it is the seed that grows into a mighty tree. Give yourself a chance!
90. Surrender to Your Own Self
1. Once you know that death happens to the body and not to you, you just watch your body falling off like a discarded garment.
2. Once you know that the body alone dies and not the continuity of memory and sense of ‘I am’ reflected in it, you are afraid no longer.
3. You can do what you like, as long as you do not take yourself to be the body and the mind.
4. The more you know yourself the less you are afraid.
5. You are still stuck in the ideas of man and woman, old and young, life and death. Go on, go beyond. A thing recognized is a thing transcended.
91. Pleasure and Happiness
Yoga is the science and the art of self-liberation through self-understanding.
Liberation is a natural process and in the longer run, inevitable. But it is within your power to bring it into the now.
92. Go Beyond the I-am-the-body Idea
1. Go beyond ‘I-am-the-body’ idea and you will find that space and time are in you and you in space and time. Once you have understood this, the main obstacle to realization is removed.
2. ‘I am’ is the ultimate fact; ‘Who am I?’ is the ultimate question to which everybody must find an answer.
3. Consciousness is always of movement, of change. There is no such thing as changeless consciousness. Changelessness wipes out consciousness immediately.
4. What you see is nothing but yourself. Call what you like, it does not change the fact.
93. Man is not the Doer
1. As long as there is the body and the sense of identity with the body, frustration is inevitable. Only when you know yourself as entirely alien to and different from the body, will you find respite from the mixture of fear and craving inseparable from ‘I-am-the-body’ idea.
2. Instead of waiting for an answer to your question, find out who is asking the question and what makes him ask it. You will soon find that it is the mind, goaded by fear of pain, that asks the question. And in fear there is memory and anticipation, past and future. Attention brings you back to the present, the now, and the presence in the now is a state ever at hand, but rarely noticed.
3. I was taught to give attention to my sense of ‘I am’ and I found it supremely effective. Therefore I can speak of it with full confidence.
4. It is not what you do, but stop doing that matters.
94. You are Beyond Time and Space
1. Just see the person you imagine yourself to be as a part of the world you perceive within your mind and look at the mind from outside, for you are not the mind. After all, your only problem is the eager self-identification with whatever you perceive. Give up this habit, and remember that you are not what you perceive, you your power of alert aloofness.
2. When you know yourself as beyond space and time – in contact with them only at the point of here and now, otherwise all-pervading and all-containing, unapproachable, unassailable, invulnerable – you will be afraid no longer. Know yourself as you are – against fear there no other remedy.
3. Only what is compatible with your real being can make you happy.
4. Come to state in which there is no knowledge, only being, in which being itself is knowledge. To know by being is direct knowledge.
5. In reality all is real and identical. As we put it, saguna and nirguna are one in Parabrahman. There is only the Supreme. In movement it is saguna. Motionless it is nirguna. But it is only the mind that moves or does not move. The real is beyond, you are beyond. Once you have understood that nothing perceivable or conceivable can be yourself, you are free of your imaginations. To see everything as imagination, born of desire, is necessary for self-realization. We miss the real by lack of attention and create the unreal by excessive imagination.
95. Accept Life as it Comes
1. Better accept your life as it shapes, go home and look after your wife with love and care. Nobody else needs you. Your dreams of glory will land you in more trouble.
2. At every moment whatever comes to you unasked, comes from God and will surely help you, if you make the fullest use of it. It is only what you strive for, out of your own imagination and desire, that gives you trouble.
3. As long as you take yourself to be a person, a body and a mind, separate from the stream of life, having a will of its own, pursuing its own aims, you are merely living on the surface and whatever you do will be short-lived and of little value, mere straw to feed the flames of vanity.
4. Abandon every attempt. Just be; don’t strive, don’t struggle, let go every support, hold on to the blind sense of being, brushing off all else. This is enough.
96. Abandon Memories and Expectations
1. All you have to do is to abandon all memories and expectations. Just keep yourself ready in utter nakedness and nothingness.
2. Just see the need of being abandoned. Don’t resist, don’t hold on to the person you take yourself to be.
3. Don’t trust definitions and descriptions – they are grossly misleading.
4. The centre of your being is free of all directions, all means and ends.
5. Be nothing, know nothing, have nothing. This is the only life worth living, the only happiness worth having.
97. The Mind and the World are not Separate
1. Know yourself correctly. There is no substitute for self-knowledge.
2. As I see it, it is all day-dreaming. There is no reality in ideas. The fact is that without you, neither the universe nor its cause could have come into being.
3. ‘I am’ is an ever-present fact, while ‘I am created’ is an idea.
4. The world appears to you so overwhelmingly real, because you think of it all the time; cease thinking of it and will it will dissolve into thin mist.
5. I am what I am and this is enough for me. I have no desire to identify myself with anybody, however illustrious. Nor do I feel the need to take myths for reality. I am only interested in ignorance and freedom from ignorance.
6. In your present state only the sense ‘I am’ refers to reality; the ‘what’ and the ‘how I am’ are illusions imposed by destiny, or accident.
7. Existence implies violence.
8. Do you realize that as long as you have a self to defend, you must be violent?
98. Freedom from Self-identification
1. To be, just be, is important. You need not worry about your worries. Just be. Don’t be restless about ‘being quiet’, miserable about ‘being happy’. Just be aware that you are and remain aware – don’t say: ‘yes, I am; what next?’ There is no ‘next’ in ‘I am’. It is a timeless state.
2. All you need is to be aware of being, not as a verbal statement, but as ever present fact.
The real is, behind and beyond words, incommunicable, directly experienced, explosive in its effect on the mind. It is easily had when nothing else is wanted.
3. Begin from the beginning: give attention to fact that you are. At no time can you say: ‘I am not’, all you can say is ‘I do not remember’. You know how unreliable memory is. Accept that, engrossed in petty personal affairs you have forgotten what you are; try to bring back the lost memory through the elimination of the known.
4. (About words) For exchange of information – yes. But real communication between people is not verbal. Verbal teaching has its use, it prepares the mind for voiding itself of its accumulations.
99. The Perceived cannot be the Perceiver
1.From the awareness of the unreal to the awareness of your real nature, there is a chasm which you will easily cross, once you have mastered the art of pure awareness.
Whatever can be described cannot be yourself, and what you are cannot be described.
2. To know that you are neither in the body nor in the mind, though aware of both, is already self-knowledge.
3. ‘Nothing is me’, is the first step. ‘Everything is me’ is the next. Both hang on the idea ‘there is a world’. When this too is given up, you remain what you are – the non-dual Self.
4. Once you know yourself as pure being, the ecstasy of freedom is your own.
5. Relax and watch the ‘I am’. Reality is just behind it. Keep quiet, keep silent; it will emerge, or rather it will take you in.
6. Don’t try to reform yourself, just see the futility of all change. The changeful keeps on changing, while the changeless is waiting. Do not expect the changeful to take to the changeless – it can never happen. Only when the very idea of changing is seen as false and abandoned, the changeless can come into its own.
100. Understanding leads to freedom
Look at yourself in total silence, do not describe yourself. Look at the being you believe you are and remember – you are not what you see. ‘This I am not – what am I?’ is the movement of self-enquiry. There are no other means to liberation, all means delay. Resolutely reject what you are not, till the real Self emerges in its glorious nothingness, its not-a-thingness.
101. The Gnani does not Grasp, nor Hold
1. You, the self, being the root of all being, consciousness and joy, impart your reality to whatever you perceive. This imparting of reality takes place invariably in the now, at no other time, because past and future are only in the mind. ‘Being’ applies to the now only.
2. The continuous cannot be experienced, for it has no borders. Consciousness implies alterations, change following change, when one thing or state comes to an end and another begins; that which has no borderline cannot be experienced in the common meaning of the word. One can only be it, without knowing, but one can know what it is not.
3. To realize the immovable means to become immovable. I am talking of immovability and not immobility.