77. ‘I’ and ‘Mine’ are False Ideas

When you recognize the ‘I’ as it is, a bundle of desires and fears, and the sense of ‘mine’, as embra- cing all things and people needed for the purpose of avoiding pain and securing pleasure, you will see that the ‘I’ and the ‘mine’ are false ideas, having no foundation in reality. Created by the mind, they rule their creator as long as it takes them to be true; when questioned, they dissolve.

The ‘I’ and ‘mine’, having no existence in themselves, need a support which they find in the body. The body becomes their point of reference. When you talk of ‘my’ husband and ‘my’ chil- dren, you mean the body’s husband and the body’s children. Give up the idea of being the body and face the question: Who am I? At once a process will be set in motion which will bring back reality, or, rather, will take the mind to reality. Only, you must not be afraid.

For reality to be, the ideas of ‘me’ and ‘mine’ must go.
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.

Q: There are people whom I love. Must I give them up?
M: You only let go your hold on them. The rest is up to them. They may lose interest in you, or may not.

Q: How could they? Are they not my own?
M: They are your body’s, not your own. Or, better, there is none who is not your own.

Q: And what about my possessions?
M: When the ‘mine’ is no more, where are your possessions?

Q: Please tell me, must I lose all by losing the ‘I’?
M: You may or you may not. It will be all the same to you. Your loss will be somebody’s gain. You will not mind.

Q: If I do not mind, I shall lose all!
M: Once you have nothing you have no problems.

Q: I am left with the problem of survival.
M: It is the body’s problem and it will solve it by eating, drinking and sleeping. There is enough for all, provided all share.

Under- stand that nothing is your own, that all belongs to all. Then only society will change.

Q: Everybody says: ‘I work, I come, I go’.
M: I have no objection to the conventions of your language, but they distort and destroy reality. A more accurate way of saying would have been: ‘There is talking, working, coming, going’. For anything to happen, the entire universe must coincide. It is wrong to believe that anything in particular can cause an event. Every cause is universal. Your very body would not exist without the entire universe contributing to its creation and survival. I am fully aware that things happen as they happen because the world is as it is.

When the body is born, all kinds of things happen to it and you take part in them, because you take yourself to be the body. You are like the man in the cinema house, laughing and crying with the picture, though knowing fully well that he is all the time in his seat and the picture is but the play of light. It is enough to shift attention from the screen to oneself to break the spell. When the body dies, the kind of life you live now — 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. All hap- pens as if there is a mysterious power that creates and moves everything. Realize that you are not the mover, only the ob- server, and you will be at peace.

78. All Knowledge is Ignorance

My Guru, before he died, told me: Believe me, you are the Supreme Reality.
I found myself changing — that is all. As a matter of fact, I was astonished. But a desire arose in me to verify his words. I was so sure that he could not possibly have told a lie, that I felt I shall either realize the full meaning of his words or die.

Q: What was the Supreme Reality you were supposed to reach?
M: I was undeceived, that is all. I used to create a world and populate it — now I don’t do it any more.

Q: You are giving a certain date to your realization. It means something did happen to you at that date. What happened?
M: The mind ceased producing events. The ancient and cease- less 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 that I have lost nothing by not knowing, because all my knowledge was false. My not knowing was in itself knowledge of the fact that all know- ledge is ignorance, that ‘I do not know’ is the only true statement the mind can make. Take the idea ‘I was born’. You may 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. Just like in a cinema all is light, so does consciousness become the vast world. Look closely, and you will see that all names and forms are but tran- sitory waves on the ocean of consciousness, that only con- sciousness can be said to be, not its transformations.

In the immensity of consciousness a light appears, a tiny point that moves rapidly and traces shapes, thoughts and feel- ings, concepts and ideas, like the pen writing on paper. And the ink that leaves a trace is memory. 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.

Realize that your true nature is that of pure light only, and both the perceived and the perceiver come and go together. That which makes both possible, and yet is neither, is your real being, which means not being a ‘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 outward, the knowables come into being. To say: ‘I know myself’ is a contradiction in terms for what is ‘known’ cannot be ‘myself’.

Q: If all happens only to the ‘I am’, if the ‘I am’ is the known and the knower and the knowledge itself, what does the witness do? Of what use is it?
M: It does nothing and is of no use whatsoever.
Q: Then why do we talk of it?
M: Because it is there. The bridge serves one purpose only — to cross over. You don’t build houses on a bridge. The ‘I am’ looks at things, the witness sees through them. It sees them as they are — unreal and transient. To say ‘not me, not mine’ is the task of the witness.

79. Person, Witness and the Supreme

Q: We know there is reality to be found, but we do not know how to find and hold on to it. We need no convincing, only guidance. Can you help us?
M: You do not need help, only advice. What you seek is already in you. Take my own case. I did nothing for my realiza- tion. My teacher told me that the reality is within me; I looked within and found it there, exactly as my teacher told me. To see reality is as simple as to see one’s face in a mirror. Only the mir- ror must be clear and true. A quiet mind, undistorted by desires and fears, frees from ideas and opinions, clear on all the levels, is needed to reflect the realty. Be clear and quiet — alert and de- tached, all else will happen by itself.

Q: Has the witness name and form, or is it beyond these?
M: The witness is merely a point in awareness. It has no name and form. It is like the reflection of the sun in a drop of dew. The drop of dew has name and form, but the little point of light is caused by the sun. The clearness and smoothness of the drop is a necessary condition but not sufficient by itself. Similarly cla- rity and silence of the mind are necessary for the reflection of reality to appear in the mind, but by themselves they are not sufficient. There must be reality beyond it. Because rea- lity is timelessly present, the stress is on the necessary condi- tions.

Q: How does one gain self-control? I am so weak-minded!
M: Understand first that you are not the person you believe yourself to be. What you think yourself to be is mere suggestion or imagination. You have no parents, you were not born; nor will you die. Either trust me when I tell you so, or arrive to it by study and investigation. The way of total faith is quick, the other is slow but steady. Both must be tested in action. Act on what you think is true — this is the way to truth.

Q: Is action essential for self-realization?
M: For realization, understanding is essential. Action is only incidental. A man of steady understanding will not refrain from ac- tion. Action is the test of truth.

Q: How does the person come into being?
M: Exactly as a shadow appears when light is intercepted by the body, so does the person arise when pure self-awareness is obstructed by the ‘I-am-the-body’, idea. And as the shadow changes shape and position according to the lay of the land, so does the person appear to rejoice and suffer, rest and toil, find and lose according to the pattern of destiny.

Q: Then what is action?
M: The universe is full of action, but there is no actor. There are numberless persons small and big and very big, who, through identification, imagine themselves as acting, but it does not change the fact that the world of action (mahadakash) is one single whole in which all depends on, and affects all. The stars affect us deeply and we affect the stars.
Step back from action to consciousness, leave action to the body and the mind; it is their domain. Remain as pure witness, till even witnessing dis- solves in the Supreme.

Imagine a thick jungle full of heavy timber. A plank is shaped out of the timber and a small pencil to write on it. The witness reads the writing and knows that while the pencil and the plank are distantly related to the jungle, the writing has nothing to do with it. It is totally super-imposed and its disappearance just does not matter. The dissolution of personality is followed al- ways by a sense of great relief, as if a heavy burden has fallen off.

Q: When you say, I am in the state beyond the witness, what is the experience that makes you say so? In what way does it differ from the stage of being a witness only?
M: It is like washing printed cloth. First the design fades, then the background and in the end the cloth is plain white. The per- sonality gives place to the witness, then the witness goes and pure awareness remains. The cloth was white in the beginning and is white in the end; the patterns and colours just happened — for a time.

Q: Can there be awareness without an object of awareness?
M: Awareness with an object we called witnessing. When there is also self-identification with the object, caused by desire or fear, such a state is called a person. In reality there is only one state; when distorted by self-identification it is called a person, when coloured with the sense of being, it is the witness; when colourless and limitless, it is called the Supreme.

Q: How am I to reach perfection?
M: Keep quiet. Do your work in the world, but inwardly keep quiet. Then all will come to you. Do not rely on your work for realization. It may profit others, but not you. Your hope lies in keeping silent in your mind and quiet in your heart. Realized people are very quiet.

80. Awareness

Questioner: Does it take time to realize the Self, or time cannot help to realize? Is self-realization a matter of time only, or does it depend on factors other than time?
Maharaj: All waiting is futile. To depend on time to solve our problems is self-delusion. The future, left to itself merely repeats the past. Change can only happen now, never in the future.

Q: What brings about a change?
M: With crystal clarity see the need of change. This is all.

Definitely realization is not a new experience. It is the discovery of the timeless factor in every experience. It is aware- ness, which makes experience possible. Just like in all the col- ours light is the colourless factor, so in every experience aware- ness is present, yet it is not an experience.

Q: If awareness is not an experience, how can it be realized?
M: Awareness is ever there. It need not be realized. Open the shutter of the mind, and it will be flooded with light.

Q: I am the river too.
M: Of course, you are. As an ‘I am’ you are the river, flowing be- tween the banks of the body. But you are also the source and the ocean and the clouds in the sky. Wherever there is life and consciousness, you are. Smaller than the smallest, bigger than the biggest, you are, while all else appears.

Q: What is the cause of desire and fear?
M: Obviously, the memory of past pains and pleasures. There is no great mystery about it.

Q: How to put an end to memory?
M: It is neither necessary, nor possible. Realize that all hap- pens 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 remain beyond all experience. It is like the heat, the flame and the burning wood. The heat maintains the flame, the flame con- sumes the wood. Without heat there would be neither flame not fuel. Similarly, without awareness there would be no conscious- ness, nor life, which transforms matter into a vehicle of con- sciousness.

Look at the mind as a func- tion of matter and you have science; look at matter as the pro- duct of the mind and you have religion.

You speak about the flow of time, as if you were stationary. But the events you have witnessed yesterday somebody else may see tomorrow. It is you who are in movement and not time. Stop moving and time will cease.

Q: What does it mean — time will cease?
M: Past and future will merge in the eternal now.

It is like having a shadow. It is there — following me where- ver I go, but not hindering me in any way. It remains a world of experiences, but not of names and forms related to me by de- sires and fears. The experiences are qualityless, pure experi- ences, if I may say so. I call them experiences for the lack of a better word. They are like the waves on the surface of the ocean, the ever-present, but not affecting its peaceful power.

To live fully, death is essential; every ending makes a new beginning.
On the other hand, do understand, that only the dead can die, not the living. That which is alive in you, is immortal.

Remove the speck and your eyes will be flooded with light. The light is there — waiting. The eyes are there — ready. The darkness you see is but the shadow of the tiny speck. Get rid of it and come back to your natural state.

81. Root Cause of Fear

Q: The body is looked after by the brain, the brain is illumined by consciousness; awareness watches over consciousness; is there anything beyond awareness?
M: How do you know that you are aware?
M: When you follow it up carefully from brain through con- sciousness to awareness, you find that the sense of duality per- sists. When you go beyond awareness, there is a state of non- duality, in which there is no cognition, only pure being, which may be as well called non-being.

Is there any relationship between the ocean and its waves? The real enables the unreal to appear and causes it to disappear. The succession of transient moments creates the illusion of time, but the timeless reality of pure being is not in movement, for all movement requires a motionless background. It is itself the background.
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 con- tains everything and manifests everything. It is like the daylight that makes everything visible while itself remaining invisible.

If I ask you what is the taste of your mouth, all you can do is to say: it is neither sweet nor bitter, nor sour nor astringent; it is what remains when all these tastes are not. Simi- larly, when all distinctions and reactions are no more, what re- mains is reality, simple and solid.

How were you before you were born? How will you be after death? And of your present state — how much do you know? You do not know even what was your condition before you woke up this morning? You only know a little of your present state and from it you draw conclusions for all times and places. You may be just dreaming and imagining your dream, to be eternal.

In your fevered state, you project a past and a future and take them to be real. In fact, you know only your present mo- ment. Why not investigate what is now, instead of questioning the imaginary past and future?
Your present moment is over in a flash. Watch carefully from where it comes and where it goes. You will soon discover the timeless reality behind it.

Q: Is there any progress in the witness? Does awareness evolve?
M: Plants grow in sunlight, but the sun does not grow.

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 your medita- tion.

Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever sub- tler levels, without losing one’s grip on the levels left behind. In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physi- cal surroundings, the posture and the breathing of the body; the senses, their sensations and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation is reached when the sense of 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 imper- sonally 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; Save all your energies and time for breaking the wall your mind had built around you. Believe me, you will not regret.

At the end of your meditation all is known directly, no proofs whatsoever are required. Just as every drop of the ocean car- ries the taste of the ocean, so does every moment carry the taste of eternity.

82. Absolute Perfection is Here and Now

Q: Why do people kill each other so readily?
M: The ideas of ‘me’ and ‘mine’ are at the root of all conflict. Be free of them and you will be out of conflict.

You fight others all the time for your survival as a separate body-mind, a particular name and form. To live you must de- stroy. From the moment you were conceived you started a war with your environment — a merciless war of mutual extermina- tion, until death sets you free.

Q: Here is a picture of a child killed by soldiers. It is a fact — staring at you. You cannot deny it. Now, who is responsible for the death of the child?
M: We all kill the child and we all die with it. Every event has innumerable causes and produces numberless effects. It is useless to keep accounts, nothing is traceable.

My stand is clear: produce to distribute, feed before you eat, give before you take, think of others, before you think of yourself. Only a self- less society based on sharing can be stable and happy. This is the only practical solution. If you do not want it — fight.

83. The True Guru

Do understand that to be, reality need not be known. Ignorance and knowledge are in the mind, not in the real.

This is the heart of the matter. As long as you believe that only the outer world is real, you remain its slave. To become free, your attention must be drawn to the ‘I am’, the witness. Of course, the knower and the known are one not two, but to break the spell of the known the knower must be brought to the fore- front.

Q:My age is advancing, my health decaying, my future dark and frigh- tening. At this rate I shall live in sorrow and die in despair. Is there any hope for me? Or have I come too late?
M: Nothing is wrong with you, but the ideas you have of yourself are altogether wrong. It is not you who desires, fears and suf- fers, it is the person built on the foundation of your body by cir- cumstances and influences. You are not that person. This must be clearly established in your mind and never lost sight of. Nor- mally, it needs a prolonged sadhana, years of austerities and meditation.

Just trust me and live by trusting me. I shall not mislead you. 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, see yourself in all and act accordingly. With action bliss will come and, with bliss, conviction. After all, you doubt yourself because you are in sorrow. Happiness, natural, spontaneous and lasting cannot be imagined. Either it is there, or it is not. Once you begin to experience the peace, love and happiness which need no outer causes; all your doubts will dissolve. Just catch hold of what I told you and live by it.

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.

Q: It seems too good to be true.
M: Don’t be misled by the simplicity of the advice. Very few are those who have the courage to trust the innocent and the sim- ple. 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 ear- nestness. Only such earnestness, born of true despair, will make you trust me.

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 be there after you die. Instead of struggling with the person to make it 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 means only se- eing it in right perspective.

84. Your Goal is Your Guru

Unless you know yourself well, how can you know another? And when you know yourself — you are the other.
Leave others alone for some time and examine yourself. There are so many things you do not know about yourself — what are you, who are you, how did you come to be born, what are you doing now and why, where are you going, what is the meaning and purpose of your life, your death, your future? Have you a past, have you a future? How did you come to live in tur- moil and sorrow, while your entire being strives for happiness and peace? These are weighty matters and have to be attended to first. You have no need, nor time for finding who is a gnani and who is not?

Q: I must select my guru rightly.
M: Be the right man and the right Guru will surely find you.

Make your goal your Guru. After all, the Guru is but a means to an end, not the end itself. He is not im- portant, it is what you expect of him that matters to you. Now, what do you expect?

Put it negatively. When you sleep, you are not in pain, nor bound, nor restless.
Q: I see your point. While awake, I know that I am, but am not happy; in sleep I am, I am happy, but I don’t know it. All I need is to know that I am free and happy.
M: Quite so. Now, go within, into a state which you may com- pare to a state of waking sleep, in which you are aware of your- self, 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. The only trouble is that you are addicted to experi- ence and you cherish your memories. In reality it is the other way round; what is remembered is never real; the real is now.

You say a Guru is needed, to do miracles with you. You are playing with words only. The Guru and the disciple are one single thing, like the candle and its flame. Unless the disciple is earnest, he cannot be called a disciple. Unless a Guru is all love and self-giving, he cannot be called a Guru. Only Reality begets reality, not the false.

You get a letter that makes you laugh or cry. It is not the postman who does it. The Guru only tells you the good news about your real Self and shows you the way back to it. In a way the Guru is its messenger. There will be many messengers, but the message is one: be what you are.
Or, you can put it differently: until you realize yourself, you cannot know who is your real Guru. When you realize, you find that all the Gurus you had have contributed to your awakening. Your reali- zation is the proof that your Guru was real.

M:Earnestness is both necessary and sufficient. Every- thing yields to earnestness.
Q: What makes one earnest?
M: Compassion is the foundation of earnestness. Compassion
for yourself and others, born of suffering, your own and of others.
Q: Must I suffer to be earnest?
M: You need not, if you are sensitive and respond to the sor- rows of others, as Buddha did.

The moment you have seen how fragile is your condition, you are already alert. Now, keep alert, give attention, enquire, investigate, discover your mistakes of mind and body and abandon them.

Q: I feel that my hold on the body is so strong that I just cannot give up the idea that I am the body.
M: Before you agree or disagree, why not investigate the very idea of a body? Does the mind appear in the body or the body in the mind? Surely there must be a mind to conceive the ‘I- am-the-body’ idea. A body without a mind cannot be ‘my body’. ‘My body’ is invariably absent when the mind is in abeyance. It is also absent when the mind is deeply engaged in thoughts and feelings. Once you realize that the body depends on the mind, and the mind on consciousness, and consciousness on awareness and not the other way round, your question about waiting for self-realization till you die is answered. It is not that you must be free from ‘I-am-the-body’ idea first, and then realize the self. It is definitely the other way round — you cling to the false, because you do not know the true. Earnestness, not per- fection, is a precondition to self-realization. Virtues and powers come with realization, not before.

85. ‘I am’: The Foundation of all Experience

Of the unknowable only silence talks. The mind can talk only of what it knows.

Purity of body and clarity of mind, non-violence and selflessness in life are essential for survival as an intelligent and spiritual entity.

awareness is your true nature and nothing you may be aware of, you can call your own.

Reflection of the sun in a drop of water is a 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.

M: 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.
Q: If the real is beyond words and mind, why do we talk so much about it?
M: For the joy of it, of course. The real is bliss supreme. Even to talk of it is happiness.

M: Just like the glass of water near your bed is of no use to you, when you dream that you are dying of thirst in a desert. I am try- ing to wake you up, whatever your dream.
Q: Please don’t tell me that I am dreaming and that I will soon wake up. I wish it were so. But I am awake and in pain. You talk of a painless state, but you add that I cannot have it in my pre- sent condition. I feel lost.
M: Don’t feel lost. I only say that to find the immutable and bliss- ful you must give up your hold on the mutable and painful. You are concerned with your own happiness and I am telling you that there is no such thing. Happiness is never your own, it is where the ‘I’ is not. I do not say it is beyond your reach; you have only to reach out beyond yourself, and you will find it.

Put your awareness to work, not your mind. The mine is not the right instrument for this task.
The timeless can be reached only by the timeless.
Your body and your mind are both subject to time; only awareness is timeless, even in the now.

86. The Unknown is the Home of the Real

Realization is of the fact that you are not a person.

Somebody, anybody, will tell you that you are pure consciousness, not a body-mind. Accept it as a possibility and investigate earnestly.
You may discover that it is not so, that you are not a person bound in space and time. Think of the difference it would make!

Wet cloth looks, feels, smells differently as long as it is wet. When dry it is again the normal cloth. Water has left it and who can make out that it was wet? Your real 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.

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.

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. You are waiting at the non-existent painted doors, which will never open.

But what are all the drugs compared to the drug that gave you this most unusual experience of being born and living in sorrow and fear, in search of happiness, which does not come, or does not last. You should enquire into the nature of this drug and find an antidote.

Before you go further you must accept, at least as a working theory, that you are not what you appear to be, that you are under the influence of a drug. Then only you will have the urge and the patience to examine the symptoms and search for their common cause.

All that a Guru can tell you is: ‘My dear Sir, you are quite mistaken about yourself. You are not the person you think yourself to be.’ Trust nobody, not even yourself. Search, find out, remove and reject every assumption till you reach the living waters and the rock of truth. Until you are free of the drug, all your religions and sciences, prayers and Yogas are of no use to you, for based on a mistake, they strengthen it.
But 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 clar- ity, 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.
Resist your old habits of feeling and thinking; keep on telling yourself: ‘No, not so, it cannot be so; I am not like this, I do not need it, I do not want it’, and a day will surely come when the entire structure of error and despair will collapse and the ground will be free for a new life. After all, you must remember, that all your preoccupations with yourself are only dur- ing waking hours and partly in your dreams; in sleep all is put aside and forgotten.
It shows how little important is your waking life, even to yourself, that merely lying down and closing the eyes can end it. Each time you go to sleep you do so without the least certainty of waking up and yet you accept the risk.

Q: When you sleep, are you conscious or unconscious?
M: I remain conscious, but not conscious of being a particular person.

Q: As I sit here, I see the room, the people. I see you too. How does it look at your end? What do you see?
M: Nothing. I look, but I do not see in the sense of creating images clothed with judgements. I do not describe nor evaluate. I look. I see you, but neither attitude nor opinion cloud my vision. And when I turn my eyes away, my mind does not allow memory to linger; it is at once free and fresh for the next impression.

Your being conscious of what you call transmission of wisdom shows that wisdom has not yet been transmitted. When you have it, you are no longer conscious of it. What is really your own, you are not conscious of.

Q: What do I gain by learning to use my mind?
M: You gain freedom from desire and fear, which are entirely due to wrong uses of the mind. Mere mental knowledge is not enough. The known is accidental, the unknown is the home of the real. To live in the known is bondage, to live in the unknown is liberation.

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.
The person merges into the witness, the witness into aware- ness, awareness into pure being, yet identity is not lost, only its limitations are lost.

Give all your attention to the question: ‘What is it that makes me con- scious?’, until your mind becomes the question itself and cannot think of anything else.

Use everything as an opportunity to go within.

When you happen to desire or fear, it is not the desire or fear that are wrong and must go, but the person who desires and fears. There is no point in fighting desires and fears which may be perfectly natural and justified; it is the person, who is swayed by them, that is the cause of mis- takes, past and future.
This person should be carefully exa- mined and its falseness seen; then its power over you will end. After all, it subsides each time you go to sleep. In deep sleep you are not a self-conscious person, yet you are alive.
When you are alive and conscious, but no longer self-conscious, you are not a person any more. During the waking hours you are, as if, on the stage, playing a role, but what are you when the play is over? You are what you are; what you were before the play began you remain when it is over.
Look at yourself as perform- ing on the stage of life. The performance may be splendid or clumsy, but you are not in it, you merely watch it; with interest and sympathy, of course, but keeping in mind all the time that you are only watching while the play — life — is going on.