As salt dissol- ves in water, so does everything dissolve into pure being.

M: You cannot speak of a beginning of consciousness. The very ideas of beginning and time are within consciousness. To talk meaningfully of the beginning of anything, you must step out of it. And the moment you step out you realize that there is no such thing and never was. There is only reality, in which no ‘thing’ has any being on its own. Like waves are inseparable from the ocean, so is all existence rooted in being.
Q: The fact is that here and now I am asking you: when did the feeling ‘I am the body’ arise? At my birth? or this morning?
M: Now.
Q: But I remember having it yesterday too! M: The memory of yesterday is now only.
Q: But surely I exist in time. I have a past and a future. M: That is how you imagine — now.
Q: There must have been a beginning. M: Now.
Q: And what about ending?
M: What has no beginning cannot end.

Is the mind real? It is but a collection of states, each of them transitory. How can a succession of transitory states be considered real?

Q: Like beads on a string, events follow events — for ever.
M: They are all strung on the basic idea: ‘I am the body’. But even this is a mental state and does not last. It comes and goes like all other states. The illusion of being the body-mind is there, only because it is not investigated. Non-investigation is the thread on which all the states of mind are strung. It is like dark- ness in a closed room. It is there — apparently. But when the room is opened, where does it go? It goes nowhere, because it was not there. All states of mind, all names and forms of existence are rooted in non-enquiry, non-investigation, in imagina- tion and credulity. It is right to say ‘I am’, but to say ‘I am this’, ‘I am that’ is a sign of not enquiring, not examining, of mental weakness or lethargy.

Q: If all is light, how could darkness arise? How can there be darkness in the midst of light?
M: There is no darkness in the midst of light. Self-forgetfulness is the darkness. When we are absorbed in other things, in the not-self, we forget the self. There is nothing unnatural about it. But, why forget the self through excess of attachment? Wisdom lies in never forgetting the self as the ever-present source of both the experiencer and his experience.

Only when you think of it. Both mind and body are intermit- tent states. The sum total of these flashes creates the illusion of existence. Enquire what is permanent in the transient, real in the unreal. This is sadhana.

There is nothing wrong in the idea of a body, nor even in the idea ‘I am the body’. But limiting oneself to one body only is a mistake. In reality all existence, every form, is my own, within my consciousness. I cannot tell what I am because words can des- cribe only what I am not. I am, and because I am, all is. But I am beyond consciousness and, therefore, in consciousness I cannot say what I am. Yet, I am. The question ‘Who am I’ has no answer. No experience can answer it, for the self is beyond ex- perience.

M: In me the man and his self come together.
Q: Why does not the self help the man without you?
M: But I am the self! You imagine me as separate, hence your 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. This talk of personal self and universal self is the learner’s stage; go beyond, don’t be stuck in duality.

Q: Why must he come here to get advice? Can’t he get it from within?
M: He will not listen. His mind is turned outward. But in fact all experience is in the mind, and even his coming to me and get- ting help is all within himself. Instead of finding an answer within himself, he imagines an answer from without. 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 of- fers help, nobody gets help. It is all but a display in conscious- ness.

The gnani has died before his death, he saw that there was nothing to be 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. Then the universe is your own, it becomes your body, an expression and a tool. The happiness of being absolutely free is beyond description. On the other hand, he who is afraid of freedom cannot die.

Q: We can observe what may be called spiritual progress. A selfish man turns religious, controls himself, refines his thoughts and feelings, takes to spiritual practice, realizes his true being. Is such progress ruled by causality, or is it accidental?
M: From my point of view everything happens by itself, quite spontaneously. But man imagines that he works for an incen- tive, towards a goal. He has always a reward in mind and strives for it.

Q: A crude, unevolved man will not work without a reward. Is it not right to offer him incentives?
M: He will create for himself incentives anyhow. He does not know that to grow is in the nature of consciousness. He will progress from motive to motive and will chase Gurus for the ful- filment of his desires. When by the laws of his being he finds the way of return (nivritti) he abandons all motives, for his interest in the world is over. He wants nothing — neither from others nor from himself. He dies to all and becomes the All. To want no- thing and do nothing — that is true creation! To watch the uni- verse emerging and subsiding in one’s heart is a wonder.

When effort is needed, effort will appear. When effortless- ness becomes essential, it will assert itself. You need not push life about. Just flow with it and give yourself completely to the task of the present moment, which is the dying now to the now. For living is dying. Without death life cannot be.
Get hold of the main thing that the world and the self are one and perfect. Only your attitude is faulty and needs readjust- ment.

Don’t be afraid, don’t re- sist, don’t delay. Be what you are. There is nothing to be afraid of. Trust and try. Experiment honestly. Give your real being a chance to shape your life. You will not regret.

34. Mind is Restlessness Itself

Q: Yoga helps in the search for and the finding of the self.
M: You can find what you have lost. But you cannot find what you have not lost.

Knowledge is but a memory, a pattern of thought, a mental habit. All these are motivated by pleasure, and pain. It is because you are goaded by pleasure and pain that you are in search of knowledge. Being oneself is completely beyond all motivation. You cannot be yourself for some reason. You are yourself, and no reason is needed.

Can there be peace apart from yourself? Are you talking from your own experience or from books only? Your book know- ledge is useful to begin with, but soon it must be given up for di- rect experience, which by its very nature is inexpressible

You got yourself into your present state through verbal thinking; you must get out of it the same way.

What has been attained may be lost again. Only when you realize the true peace, the peace you have never lost, that peace will remain with you, for it was never away. Instead of searching for what you do not have, find out what is it that you have never lost? That which is there before the beginning and after the ending of everything; that to which there is no birth, nor death. That immovable state, which is not affected by the birth and death of a body or a mind, that state you must perceive.

If you leave it to time, millions of years will be needed. Giving up desire after desire is a lengthy process with the end never in sight. Leave alone your desires and fears, give your entire atten- tion to the subject, to him who is behind the experience of desire and fear. Ask: who desires? Let each desire bring you back to yourself.

Pain and pleasure go always together. Freedom from one means freedom from both. If you do not care for pleasure, you will not be afraid of pain. But there is happiness which is neither, which is completely beyond. The happiness you know is des- cribable and measurable. It is objective, so to say. But the ob- jective cannot be your own. It would be a grievous mistake to identify yourself with something external. This churning up of levels leads nowhere. Reality is beyond the subjective and ob- jective, beyond all levels, beyond every distinction. Most defi- nitely it is not their origin, source or root. These come from ig- norance of reality, not from reality itself, which is indescribable, beyond being and not-being.

The desire to find the self will be surely fulfilled, provided you want nothing else. But you must be honest with yourself and really want nothing else. If in the meantime you want many other things and are engaged in their pursuit, your main purpose may be delayed until you grow wiser and cease being torn between contradictory urges. Go within, without swerving, without ever looking outward.

Find yourself first, and end- less blessings will follow. Nothing profits the world as much as the abandoning of profits. A man who no longer thinks in terms of loss and gain is the truly non-violent man, for he is beyond all conflict.

The only help worth giving is freeing from the need for further help. Repeated help is no help at all. Do not talk of help- ing another, unless you can put him beyond all reed of help.

When you have understood that all existence, in separation and limitation, is painful, and when you are willing and able to live integrally, in oneness with all life, as pure being, you have gone beyond all need of help. You can help another by precept and example and, above all, by your being. You cannot give what you do not have and you don’t have what you are not. You can only give what you are — and of that you can give limit- lessly.

Q: In the ultimate state there can be no happiness?
M: Nor sorrow. Only freedom. Happiness depends on some- thing or other and can be lost; freedom from everything de- pends on nothing and cannot be lost. Freedom from sorrow has no cause and, therefore, cannot be destroyed. Realize that freedom.

35. Greatest Guru is Your Inner Self

Forget your past experiences and achievements, stand naked, exposed to the winds and rains of life and you will have a chance.

The greatest Guru is helpless as long as the disciple is not eager to learn.

The greatest Guru is your inner self. Truly, he is the supreme teacher. He alone can take you to your goal and he alone meets you at the end of the road. Confide in him and you need no outer Guru. But again you must have the strong desire to find him and do nothing that will create obstacles and delays. And do not waste energy and time on regrets. Learn from your mistakes and do not repeat them.

All life on earth depends on the sun. Yet you cannot blame the sun for all that happens, though it is the ultimate cause. Light causes the colour of the flower, but it neither controls, nor is responsible for it directly. It makes it possible, that is all.

You take your imagining for facts and my facts for im- agination. I know for certain that all is one. Differences do not separate. Either you are responsible for nothing, or for every- thing. To imagine that you are in control and responsible for one body only is the aberration of the body-mind.

Again you assume that your point of view is the only correct one. I repeat: I was not, am not, shall not be a body. To me this is a fact. I too was under the illusion of having been born, but my Guru made me see that birth and death are mere ideas — birth is merely the idea: ‘I have a body’. And death — ‘I have lost my body’. Now, when I know I am not a body, the body may be there or may not — what difference does it make? The body- mind is like a room. It is there, but I need not live in it all the time.

Because you think you are the body, you want it indestruc- tible. You can extend its life considerably by appropriate prac- tices, but for what ultimate good?

You must come to me. Words are of the mind and the mind obscures and distorts.

36. Killing Hurts the Killer, not the Killed

Don’t identify yourself with the world and you will not suffer.

By saying that a woven design is merely coloured threads you miss the most important — the beauty of it. Or by describing a book as paper with ink stains on it, you miss the meaning. Iden- tity is valuable because it is the basis of individuality; that which makes us unique and irreplaceable. ‘I am’ is the intuition of uni- queness.

Q: What dies with death?
M: The idea ‘I am this body’ dies; the witness does not.

If you look into living process closely, you will find cruelty everywhere, for life feeds on life. This is a fact, but it does not make you feel guilty of being alive. You began a life of cruelty by giving your mother endless trouble. To the last day of your life you will compete for food, clothing, shelter, holding on to your body, fighting for its needs, wanting it to be secure, in a world of insecurity and death. From the animal’s point of view being kil- led is not the worst form of dying; surely preferable to sickness and senile decay. The cruelty lies in the motive, not in the fact. Killing hurts the killer, not the killed.

The real cannot be des- cribed, it must be experienced.

What is the root of pain? Ignorance of yourself. What is the root of desire? The urge to find yourself. All creation toils for its self and will not rest until it returns to it.

Q: Surely there were people, common people, who helped greatly.
M: When the time comes for the world to be helped, some peo- ple are given the will, the wisdom and the power to cause great changes.

37. Beyond Pain and Pleasure there is Bliss

You must realize first of all 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 en- tirely on your own. You do not come from somewhere, you do not go anywhere. You are timeless being and awareness.

Questioner: There is a basic difference between us. You know the real while I know only the workings of my mind. Therefore, what you say is one thing, what I hear is another. What you say is true; what I understand is false, though the words are the same. There is a gap between us. How to close the gap?
M: Give up the idea of being what you think yourself to be and there will be no gap. By imagining yourself as separate you have created the gap. You need not cross it. Just don’t create it. All is you and yours. There is nobody else. This is a fact.

Q: How strange! The very same words which to you are true, to me are false. ‘There is nobody else’. How obviously untrue!
M: Let them be true or untrue. Words don’t matter. What mat- ters is the idea you have of yourself, for it blocks you. Give it up.
Q: From early childhood I was taught to think that I am limited to my name and shape. A mere statement to the contrary will not erase the mental groove. A regular brain-washing is needed — if at all it can be done.
M: You call it brain-washing, I call it Yoga — levelling up all the mental ruts. You must not be compelled to think the same thoughts again and again. Move on!

You are afraid of what you are. 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 words: ‘I am’. Nothing else has being. Of this you are absolutely certain.

You want to be on both sides of the wall at the same time. You can, but you must remove the wall. Or realize that the wall and both sides of it are one single space, to which no idea like ‘here’ or ‘there’ applies.

M: To know that you are ill must you not be well initially?
Q: Oh, no. I know by comparison. If I am blind from birth and you tell me that you know things without touching them, while I must touch to know, I am aware that I am blind without knowing what does it mean to see. Similarly, I know that I am lacking something when you assert things which I cannot grasp. You are telling me such wonderful things about myself; according to you I am eternal, omnipresent, omniscient, supremely happy, creator, preserver and destroyer of all there is, the source of all life, the heart of being, the lord and the beloved of every crea- ture. You equate me with the Ultimate Reality, the source and the goal of all existence. I just blink, for I know myself to be a tiny little bundle of desires and fears, a babble of suffering, a tran- sient flash of consciousness in an ocean of darkness.
M: Before pain was, you were. After pain had gone, you re- mained. Pain is transient, you are not.

Q: Iamsorry,butIdonotseewhatyousee.FromthedayIwas born till the day I die, pain and pleasure will weave the pattern of my life. Of being before birth and after death I know nothing. I neither accept nor deny you. I hear what you say, but I do not know it.
M: Now you are conscious, are you not?
Q: Please do not ask me about before and after. I just know only what is now.
M: Good enough. You are conscious. Hold on to it. There are states when you are not conscious. Call it unconscious being.

Pain and pleasure happen, but pain is the price of pleasure, pleasure is the reward of pain. In life too you often please by hurting and hurt by pleasing. To know that pain and pleasure are one is peace.

As long as there is consciousness, there must be pleasure and pain. It is in the nature of the ‘I am’, of consciousness, to identify itself with the opposites.

M: As long as you take your stand in the mind, you will see me in the mind.
Q: How inadequate are words for understanding!
M: Without words, what is there to understand? The need for understanding arises from mis-understanding. What I say is true, but to you it is only a theory. How will you come to know that it is true? Listen, remember, ponder, visualize, experience. Also apply it in your daily life. Have patience with me and, above all, have patience with yourself, for you are your only obstacle. The way leads through yourself beyond yourself. As long as you believe only the particular to be real, conscious and happy and reject the non-dual reality as something imagined, an abstract concept, you will find me doling out concepts and abstractions. But once you have touched the real within your own being, you will find me describing what for you is the nearest and the dearest.

38. Spiritual Practice is Will Asserted and Re-asserted

The experience may be incommunicable. Can one communicate an experience?
To receive communication, you must be receptive.

my teaching is simple: trust me for a while and do what I tell you. If you persevere, you will find that your trust was justified.
Q: And what to do with people who are interested, but cannot trust?
M: If they could stay with me, they would come to trust me. Once they trust me, they will follow my advice and discover for themselves.

Well, I gave you a very significant clue — where you see dif- ferences, 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.
You seem to want instant insight, forgetting that the instant is always preceded by a long preparation. The fruit falls suddenly, but the ripening takes time.
After all, when I talk of trusting me, it is only for a short time, just enough time to start you moving. The more earnest you are, the less belief you need, for soon you will find your faith in me justified. You want me to prove to you that I am trustworthy! How can I and why should I? After all, what I am offering you is the operational approach, so current in Western science. When a scientist describes an experiment and its results, usually you accept his statements on trust and repeat his experiment as he describes it. Once you get the same or similar results, you need not trust him any more; you trust your own experience. Encou- raged, you proceed and arrive in the end at substantially identi- cal results.

To have the direct experience of a country one must go and live there. Don’t ask for the impossible. A man’s spiritual victory no doubt benefits mankind, but to benefit another individual, a close personal relation is required. Such relation is not acciden- tal and not everybody can claim it. On the other hand, the scien- tific approach is for all. ‘Trust-test-taste’. What more do you need?

Q: Can you not share your own sensitivity?
M: Yes, I can, but sharing is a two-way street. Two are needed in sharing. Who is willing to take what I am willing to give?
Q: You say we are one. Is this not enough?
M: I am one with you. Are you one with me? If you are, you will not ask questions. If you are not, if you do not see what I see, what can I do beyond showing you the way to improve your vis- ion?

I am not close-fisted, holding back your share of reality. On the contrary, I am all yours, eat me and drink me. But while you repeat verbally: ‘give, give’, you do no- thing to take what is offered. I am showing you a short and easy way to being able to see what I see, but you cling to your old habits of thought, feeling and action and put all the blame on me. I have nothing which you do not have. Self-knowledge is not a piece of property to be offered and accepted. It is a new di- mension altogether, where there is nothing to give or take.

Q: Give us at least some insight into the content of your mind while you live your daily life. To eat, to drink, to talk, to sleep — how does it feel at your end?
M: The common things of life: I experience them just as you do. The difference lies in what I do not experience. I do not experi- ence fear or greed, hate or anger. I ask nothing, refuse nothing, keep nothing. In these matters I do not compromise. Maybe this is the outstanding difference between us. I will not compromise, I am true to myself, while you are afraid of reality.

Q: I do not see how one can begin without conviction.
M: Stay with me for some time, or give your mind to what I say and do and conviction will dawn.
Q: Not everybody has the chance of meeting you.
M: Meet your own self. Be with your own self, listen to it, obey it, cherish it, keep it in mind ceaselessly. You need no other guide. As long as your urge for truth affects your daily life, all is well with you. Live your life without hurting anybody. Harmlessness is a most powerful form of Yoga and it will take you speedily to your goal. This is what I call nisarga yoga, the Natural yoga. It is the art of living in peace and harmony, in friendliness and love. The fruit of it is happiness, uncaused and endless.

Turn within and you will come to trust yourself. In everything else confidence comes with experience.

Q: When a man tells me that he knows something I do not know, I have the right to ask: ‘what is it that you know, that I do not know?’
M: And if he tells you that it cannot be conveyed in words?
Q: Then I watch him closely and try to make out.
M: And this is exactly what I want you to do! Be interested, give attention, until a current of mutual understanding is established. Then the sharing will be easy. As a matter of fact, all realization is only sharing. You enter a wider consciousness and share in it. Unwillingness to enter and to share is the only hindrance. I never talk of differences, for to me there are none. You do, so it is up to you to show them to me. By all means, show me the dif- ferences. For this you will have to understand me, but then you will no longer talk of differences. Understand one thing well, and you have arrived. What prevents you from knowing is not the lack of opportunity, but the lack of ability to focus in your mind what you want to understand. If you could but keep in mind what you do not know, it would reveal to you its secrets. But if you are shallow and impatient, not earnest enough to look and wait, you are like a child crying for the moon.

39. By Itself Nothing has Existence

Questioner: As I listen to you I find that it is useless to ask you questions. Whatever the question, you invariably turn it upon it- self and bring me to the basic fact that I am living in an illusion of my own making and that reality is inexpressible in words. Words merely add to the confusion and the only wise course is the sil- ent search within.
Maharaj: After all, it is the mind that creates illusion and it is the mind that gets free of it. Words may aggravate illusion, words may also help dispel it. There is nothing wrong in repeating the same truth again and again until it becomes reality. Mother’s work is not over with the birth of the child. She feeds it day after day, year after year until it needs her no longer. People need hearing words, until facts speak to them louder than words.

Q: So we are children to be fed on words?
M: As long as you give importance to words, you are children.

By itself nothing has existence. Everything needs its own absence. To be, is to be distinguishable, to be here and not there, to be now and not then, to be thus and not otherwise. Like water is shaped by the container, so is everything determined by conditions (gunas). As water remains water regardless of the vessels, as light remains itself regardless of the colours it brings out, so does the real remain real, regardless of conditions in which it is reflected. Why keep the reflection only in the focus of consciousness? Why not the real itself?

Without the witness it becomes unconsciousness, just living. The witness is latent in every state of consciousness, just like light in every colour. There can be no knowledge without the knower and no knower without his witness. Not only you know, but you know that you know.

A feeling too is a state of mind. Just like a healthy body does not call for attention, so is the unconditioned free from experi- ence. Take the experience of death. The ordinary man is afraid to die, because he is afraid of change. The gnani is not afraid because his mind is dead already. He does not think: ‘I live’. He knows: ‘There is life’. There is no change in it and no death. Death appears to be a change in time and space. Where there is neither time nor space, how can there be death? The gnani is already dead to name and shape. How can their loss affect him? The man in the train travels from place to place, but the man off the train goes nowhere, for he is not bound for a destina- tion. He has nowhere to go, nothing to do, nothing to become. Those who make plans will be born to carry them out. Those who make no plans need not be born.

Q: The world is so rich and complex — how could I create it?
M: Do you know yourself enough to know what you can do and what you cannot? You do not know your own powers. You never investigated. Begin with yourself now.

Welcome all that comes with a glad and thankful heart. And love all creatures. This too will take you to your Self.

40. Only the Self is Real

Maharaj: The world is but a show, glittering and empty. It is, and yet is not. It is there as long as I want to see it and take part in it. When I cease caring, it dissolves. It has no cause and serves no purpose. It just happens when we are absent- minded. It appears exactly as it looks, but there is no depth in it, nor meaning. Only the onlooker is real, call him Self or Atma. To the Self the world is but a colourful show, which he enjoys as long as it lasts and forgets when it is over. Whatever happens on the stage makes him shudder in terror or roll with laughter, yet all the time he is aware that it is but a show. Without desire or fear he enjoys it, as it happens.

To me dependence on anything for hap- piness is utter misery. Pleasure and pain have causes, while my state is my own, totally uncaused, independent, unassailable.

Q: The gnani seems to be a very lonely being, all by himself. M: Heisalone,butheisall.Heisnotevenabeing.Heisthe beingness of all beings. Not even that. No words apply. He is what he is, the ground from which all grows.

Q: All I see is a very interesting old man.
M: You are the interesting old man, not me! 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.

Q: Which foolishness?
M: Of thinking that you were born and will die, that you are a body displaying a mind and all such nonsense. In my world no- body is born and nobody dies. Some people go on a journey and come back, some never leave. What difference does it make since they travel in dreamlands, each wrapped up in his own dream. Only the waking up is important. It is enough to know the ‘I am’ as reality and also love.

Most of the people in the world just do not know that there is reality which can be found and experienced in cons- ciousness. It seems very important that they should hear the good news from somebody who has actually experienced. Such witnesses have always existed and their testimony is pre- cious.
M: Of course. The gospel of self-realization, once heard, will never be forgotten. Like a seed left in the ground, it will wait for the right season and sprout and grow into a mighty tree.

41. Develop the Witness Attitude

As in a city of lights, when one bulb burns out, it does not affect the network, so the death of a body does not af- fect the whole.

Q: Are sin and virtue one and the same?
M: These are all man-made values! What are they to me? What
ends in happiness is virtue, what ends in sorrow is sin. Both are states of mind.

But why complicate? Just know that you are above and beyond all things and thoughts. What you want to be, you are it already. Just keep it in mind.

Keep in mind what I tell you: desire nothing, for you lack nothing. The very seeking pre- vents you from finding.

‘One can give food, clothes, shelter, knowledge, affection, but the highest gift is the gospel of enlightenment’, my Guru used to say. You are right, enlightenment is the highest good. Once you have it, nobody can take it away from you.

Develop the witness attitude and you will find in your own experience that detachment brings control. The state of witnes- sing is full of power, there is nothing passive about it.

42. Reality can not be Expressed

God knows you when you know yourself. Reality is not the result of a process; it is an explosion. It is definitely beyond the mind, but all you can do is to know your mind well. Not that the mind will help you, but by knowing your mind you may avoid your mind disabling you. You have to be very alert, or else your mind will play false with you. It is like watching a thief — not that you expect anythIng from a thief, but you do not want to be robbed. In the same way you give a lot of attention to the mind without expecting anything from it.

We dream that we are awake, we dream that we are asleep. The three states are only varieties of the dream state. Treating every- thing as a dream liberates.
By imagining that you are born as so-and-so, you become a slave to the so-and-so.

You live, you feel, you think. By giving attention to your liv- ing, feeling and thinking, you free yourself from them and go beyond them. Your personality dissolves and only the witness remains. Then you go beyond the witness. Do not ask how it happens. Just search within yourself.

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. In remembering it, the quality of pure knowledge will emerge, the light of unconditional awareness.

Q: Why then live at all? Why all this unnecessary coming and going, waking and sleeping, eating and digesting?
M: Nothing is done by me, everything just happens I do not ex- pect, I do not plan, I just watch events happening, knowing them to be unreal.

43. Ignorance can be Recognized, not Gnana

If the seeker is earnest, the light can be given. The light is for all and always there, but the seekers are few, and among those few, those who are ready are very rare. Ripeness of heart and mind is indispensable.

Q: What makes one ripe? What is the ripening factor?
M: Earnestness of course, one must be really anxious. After all, the realized man is the most earnest man. Whatever he does, he does it completely, without limitations and reservations. Integrity will take you to reality.

Q: I am tired of promises. I am tires of sadhanas, which take all my time and energy and bring nothing. I want reality here and now. Can I have it?
M: Of course you can, provided you are really fed up with everything, including your sadhanas. When you demand nothing of the world, nor of God, when you want nothing, seek nothing, expect nothing then the Supreme State will come to you unin- vited and unexpected!

Stay open and quiet, that is all. What you seek is so near you.

The desire for truth is the highest of all desires, yet, it is 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.

Q: With me it comes and goes, with you it does not. Why this difference?
M: Maybe because I have no desires. Or you do not desire the Supreme strongly enough. You must feel desperate when your mind is out of touch.

M: Listening and reading became a habit with you.
Q: I gave it up too. I do not read nowadays.
M: What you gave up is of no importance now. What have you not given up? Find that out and give up that. Sadhana is a search for what to give up. Empty yourself completely.

M: Man naturally ripens and becomes ready for realization.
Q: But what is the ripening factor?
M: Self-remembrance, awareness of ‘I am’ ripens him power-
fully and speedily. Give up all ideas about yourself and simply be.

Q: I am tired of all the ways and means and skills and tricks, of all these mental acrobatics. Is there a way to perceive reality di- rectly and immediately?
M: Stop making use of your mind and see what happens. Do this one thing thoroughly. That is all.

Your weakness is due to your conviction that you were born into the world. In reality the world is ever recreated in you and by you. See everything as emanating from the light which is the source of your own being. You will find that in that light there is love and infinite energy.

See what you are. Don’t ask others, don’t let others tell you about yourself. Look within and see. All the teacher can tell you is only this. There is no need of going from one to another. The same water is in all the wells. You just draw from the nearest. In my case the water is within me and I am the water.