Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 179583 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #195 on: December 19, 2012, 03:47:29 AM »
Q:   What is the purpose in reminding oneself all the time that one is the watcher?

M:  The mind must learn that beyond the moving mind there is the background of awareness, which does not change. The mind must come to know the true self and respect it and cease covering it up, like the moon which obscures the sun during solar eclipse. Just realise that nothing observable, or experienceable is you, or binds you. Take no notice of what is not yourself.

Q:   To do what you tell me I must be ceaselessly aware.

M:  To be aware is to be awake. Unaware means asleep. You are aware anyhow, you need not try to be. What you need is to be aware of being aware. Be aware deliberately and consciously, broaden and deepen the field of awareness. You are always conscious of the mind, but you are not aware of yourself as being conscious.

Q:   As I can make out, you give distinct meanings to the words 'mind', 'consciousness', and 'awareness'.

M:  Look at it this way. The mind produces thoughts ceaselessly, even when you do not look at them. When you know what is going on in your mind, you call it consciousness. This is your waking state -- your consciousness shifts from sensation to sensation, from perception to perception, from idea to idea, in endless succession. Then comes awareness, the direct insight into the whole of consciousness, the totality of the mind. The mind is like a river, flowing ceaselessly in the bed of the body; you identify yourself for a moment with some particular ripple and call it: 'my thought'. All you are conscious of is your mind; awareness is the cognisance of consciousness as a whole.

Q:   Everybody is conscious, but not everybody is aware.

M:  Don't say: 'everybody is conscious'. Say: 'there is consciousness', in which everything appears and disappears. Our minds are just waves on the ocean of consciousness. As waves they come and go. As ocean they are infinite and eternal. Know yourself as the ocean of being, the womb of all existence. These are all metaphors of course; the reality is beyond description. You can know it only by being it.

Q:   Is the search for it worth the trouble?

M:  Without it all is trouble. If you want to live sanely, creatively and happily and have infinite riches to share, search for what you are.

While the mind is centred in the body and consciousness is centred in the mind, awareness is free. The body has its 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 it in your daily life, and you shall realise it in its fullness.

Mind is interested in what happens, while awareness is interested in the mind itself. The child is after the toy, but the mother watches the child, not the toy.

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.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #196 on: December 19, 2012, 04:15:26 AM »


Q:   May I be permitted to ask how did you arrive at your present condition?

M:  My teacher told me to hold on to the sense 'I am' tenaciously and not to swerve from it even for a moment. I did my best to follow his advice and in a comparatively short time I realised 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.

Q:   Was your realisation sudden or gradual.

M:  Neither. One is what one is timelessly. It is the mind that realises as and when it get cleared of desires and fears.

Q:   Even the desire for realisation?

M:  The desire to put an end to all desires is a most peculiar desire, just like the fear of being afraid is a most peculiar fear. One stops you from grabbing and the other from running. You may use the same words, but the states are not the same. The man who seeks realisation is not addicted to desires; he is a seeker who goes against desire, not with it. A general longing for liberation is only the beginning; to find the proper means and use them is the next step. The seeker has only one goal in view: to find his own true being. Of all desires it is the most ambitious, for nothing and nobody can satisfy it; the seeker and the sought are one and the search alone matters.

Q:   The search will come to an end. The seeker will remain.

M:  No, the seeker will dissolve, the search will remain. The search is the ultimate and timeless reality.

Q:   Search means lacking, wanting, incompleteness and imperfection.

M:  No, it means refusal and rejection of the incomplete and the imperfect. The search for reality is itself the movement of reality. In a way all search is for the real bliss, or the bliss of the real. But here we mean by search the search for oneself as the root of being conscious, as the light beyond the mind. This search will never end, while the restless craving for all else must end, for real progress to take place.

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 is' 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.

Q:   Since all is preordained, is our self-realisation also preordained? Or are we free there at least?

M:  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 in the cup only when viewed in connection with the cup. Otherwise it is just space. As long as there is a body, you appear to be embodied. Without the body you are not disembodied -- you Just are.

Even destiny is but an idea. Words can be put together in so many ways! Statements can differ, but do they make any change in the actual? There are so many theories devised for explaining things -- all are plausible, none is true. When you drive a car, you are subjected to the laws of mechanics and chemistry: step out of the car and you are under the laws of physiology and biochemistry.

Q:   What is meditation and what are its uses?

M:  As long as you are a beginner certain formalised meditations, or prayers may be good for you. But for a seeker for reality there is only one meditation -- the rigorous refusal to harbour thoughts. To be free from thoughts is itself meditation.

Q:   How is it done?

M:  You begin by letting thoughts flow and watching them. The very observation slows down the mind till it stops altogether. Once the mind is quiet, keep it quiet. Don't get bored with peace, be in it, go deeper into it.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #197 on: December 19, 2012, 10:16:04 AM »
Q: I find it hard to grasp what exactly you mean  by saying that you are neither the object nor the subject. At this very moment,
as we talk, am I not the object of your experience, and you the subject?

NM: Look, my thumb touches my forefinger. Both touch and are touched. When my attention is on the thumb, the thumb
is the feeler and the forefinger - the self. Shift focus of attention and relationship is reversed. I find that somehow, by shifting
the focus of attention, I become the very thing, I look at, and experience of the kind of consciousness it has. I become the inner
witness of the thing. I call this capacity of entering the other focal points of consciousness - love.  You may give it any name you
like. Love says, 'I am everything.' Wisdom says; 'I am nothing'. Between these two, my life flows. Since at any point of time and
space, I can be both the subject and object of experience, I express it by saying that I am both, and neither, and beyond both.

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Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #198 on: December 20, 2012, 12:38:09 PM »
Q: You talk of reality directly - as the all pervading, ever present, eternal, all knowing, all-energizing first cause. There are others
- other teachers, who refuse to discuss reality at all. They say reality is beyond the mind while all discussions are within  the realm
of the mind, which is the home of the unreal.  Their approach is negative. They pinpoint the unreal and thus go beyond it into the real.

NM: The difference lies in the words only. After all, when I talk of the real, I describe it as not-real, space-less, time-less, cause-less
beginning-less and end-less. It comes to the same. As long as it leads to enlightenment, what does the wording matter? Does it
matter whether you pull the cart or push it, as long as it is kept rolling forward? You may feel attracted to Reality at one time and repelled from the false at another; these are only moods which alternate. Both are needed for perfect freedom. You may go one way or another - but each time it will be the right way at the moment. Just go wholeheartedly, don't waste time, on doubting or hesitating. Many kinds of
food are needed to make the child grow, but the act of eating is the same. Theoretically, -- all approaches are good. In practice, and at
a given moment, you proceed by one road only. Sooner or later you are bound to discover that if you really want to find, you must dig
at one place only - within!

Neither your mind nor your body can give you what you seek -- the being and knowing yourself and the great peace that comes with
it.

Arunachala Siva.                 

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #199 on: December 20, 2012, 11:34:42 PM »
Q:   Why should there be seeking at all.

M:  Life is seeking, one cannot help seeking. When all search ceases, it is the Supreme State.

Q:   Why does the Supreme State come and go?

M:  It neither comes nor goes. It is.

Q:   Do you speak from your own experience?

M:  Of course. It is a timeless state, ever present.

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.

Q:   All my life I was striving and achieved so little. I was reading, I was listening -- all in vain.

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.

Q:   How can a fool desire wisdom? One needs to know the object of desire, to desire it. When the Supreme is not known, how can it be desired?

M:  Man naturally ripens and becomes ready for realisation.

Q:   But what is the ripening factor?

M:  Self-remembrance, awareness of 'l am' ripens him powerfully 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 directly and immediately?

M:  Stop making use of your mind and see what happens. Do this one thing thoroughly. That is all.

Q:   When I was younger, I had strange experiences, short but memorable, of being nothing, just nothing, yet fully conscious. But the danger is that one has the desire to recreate from memory the moments that have passed.

M:  This is all imagination. In the light of consciousness all sorts of things happen and one need not give special importance to any. The sight of a flower is as marvellous as the vision of God. Let them be. Why remember them and then make memory into a problem? Be bland about them; do not divide them into high and low, inner and outer, lasting and transient. Go beyond, go back to the source, go to the self that is the same whatever happens. 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.

Q:   If I am that light, why do I not know it?

M:  To know, you need a knowing mind, a mind capable of knowing. But your mind is ever on the run, never still, never fully reflecting. How can you see the moon in all her glory when the eye is clouded with disease?

Q:   Can we say that while the sun is the cause of the shadow one cannot see the sun in the shadow. One must turn round.

M:  Again you have introduced the trinity of the sun, the body and shadow. There is no such division in reality. What I am talking about has nothing to do with dualities and trinities. Don't mentalise and verbalise. Just see and be.

Q:   Must I see, to be?

M:  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.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #200 on: December 20, 2012, 11:37:24 PM »
Maharaj: The perceiver of the world, is he prior to the world, or does he come into being along with the world?

Questioner: What a strange question! Why do you ask such questions?

M:  Unless you know the correct answer, you will not find peace.

Q:   When I wake up in the morning, the world is already there, waiting for me. Surely the world comes into being first. I do, but much later, at the earliest at my birth. The body mediates between me and the world. Without the body there would be neither me nor the world.

M:  The body appears in your mind, your mind is the content of your consciousness; you are the motionless witness of the river of consciousness which changes eternally without changing you in any way. Your own changelessness is so obvious that you do not notice it. Have a good look at yourself and all these misapprehensions and misconceptions will dissolve. Just as all the little watery lives are in water and cannot be without water, so all the universe is in you and cannot be without you.

Q:   We call it God.

M:  God is only an idea in your mind. 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. The word exists in memory, memory comes into consciousness; consciousness exists in awareness and awareness is the reflection of the light on the waters of existence.

Q:   Still I do not see how can the world be in me when the opposite 'I am in the world' is so obvious.

M:  Even to say 'I am the world, the world is me', is a sign of ignorance. But when I keep in mind and confirm in life my identity with the world, a power arises in me which destroys the ignorance, burns it up completely.

Q:   Is the witness of ignorance separate from ignorance? Is not to say: 'I am ignorant' a part of ignorance?

M:  Of course. All I can say truly is: 'I am', all else is inference. But the inference has become a habit. Destroy all habits of thinking and seeing. The sense 'I am' is the 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. The moon dancing on the water is seen in the water, but it is caused by the moon in the sky and not by the water.

Q:   Still the main point seems to escape me. l can admit that the world in which I live and move and have my being is of my own creation, a projection of myself, of my imagination, on the unknown world, the world as it is, the world of 'absolute matter', whatever this matter may be. The world of my own creation may be quite unlike the ultimate, the real world, just like the cinema screen is quite unlike the pictures projected onto it. Nevertheless, this absolute world exists, quite independent of myself.

M:  Quite so, the world of Absolute Reality, onto which your mind has projected a world of relative unreality is independent of yourself, for the very simple reason that it is yourself.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #201 on: December 21, 2012, 12:56:53 PM »
Q: How does it happen that each man creates his own world?

NM: When a number of people are asleep, each dreams his own dream.  Only on awakening the question of many different
dreams arises and again dissolves when they are all seen as dreams, as    something imagined.

Q: Even  dreams have a foundation.

NM: In memory. Even then, what is remembered, is but another dream. The memory of the false cannot but give rise
to the false. There is nothing wrong with memory as such. What is false is its content. Remember facts, forget opinions.

Q: What is a fact?

NM: What is perceived in pure awareness, unaffected by desire and fear is a fact.

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Arunachala Siva. 

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #202 on: December 22, 2012, 01:33:35 AM »

Q:   How am I to think myself out when my thoughts come and go as they like. Their endless chatter distracts and exhausts me.

M:  Watch your thoughts as you watch the street traffic. People come and go; you register without response. It may not be easy in the beginning, but with some practice you will find that your mind can function on many levels at the same time and you can be aware of them all. It is only when you have a vested interest in any particular level, that your attention gets caught in it and you black out on other levels. Even then the work on the blacked out levels goes on, outside the field of consciousness. Do not struggle with your memories and thoughts; try only to include in your field of attention the other, more important questions, like 'Who am l?' 'How did I happen to be born?' 'Whence this universe around me?'. 'What is real and what is momentary?' No memory will persist, if you lose interest in it, it is the emotional link that perpetuates the bondage. You are always seeking pleasure, avoiding pain, always after happiness and peace. Don't you see that it is your very search for happiness that makes you feel miserable? Try the other way: indifferent to pain and pleasure, neither asking, nor refusing, give all your attention to the level on which 'I am' is timelessly present. Soon you will realise 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 would not seek what you already have. You yourself are God, the Supreme Reality. To begin with, trust me, trust the Teacher. It enables you to make the first step -- and then your trust is justified by your own experience. In every walk of life initial trust is essential; without it little can be done. Every undertaking is an act of faith. Even your daily bread you eat on trust! By remembering what I told you you will achieve everything. I am telling you again: You are the all-pervading, all transcending reality. Behave accordingly: think, feel and act in harmony with the whole and the actual experience of what I say will dawn upon you in no time. No effort is needed. Have faith and act on it. Please see that I want nothing from you. It is in your own interest that l speak, because above all you love yourself, you want yourself secure and happy. Don't be ashamed of it, don't deny it. It is natural and good to love oneself. Only you should know what exactly do you love. It is not the body that you love, it is Life --perceiving, feeling, thinking, doing, loving, striving, creating. It is that Life you love, which is you, which is all. realise it in its totality, beyond all divisions and limitations, and all your desires will merge in it, for the greater contains the smaller. Therefore find yourself, for in finding that you find all.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #203 on: December 22, 2012, 01:38:28 AM »
Q:   My thoughts will not let me.

M:  Pay no attention. Don't fight them. Just do nothing about them, let them be, whatever they are. Your very fighting them gives them life. Just disregard. Look through. Remember to remember: 'whatever happens -- happens because I am'. All reminds you that you are. Take full advantage of the fact that to experience you must be. You need not stop thinking. Just cease being interested. It is disinterestedness that liberates. Don't hold on, that is all. The world is made of rings. The hooks are all yours. Make straight your hooks and nothing can hold you. Give up your addictions. There is nothing else to give up. Stop your routine of acquisitiveness, your habit of looking for results and the freedom of the universe is yours. Be effortless.

Q:   Life is effort. There are so many things to do.

M:  What needs doing, do it. Don't resist. Your balance must be dynamic, based on doing just the right thing, from moment to moment. Don't be a child unwilling to grow up. Stereotyped gestures and postures will not help you. Rely entirely on your clarity of thought, purity of motive and integrity of action. You cannot possibly go wrong . Go beyond and leave all behind.

Q:   But can anything be left for good?

M:  You want something like a round-the-clock ecstasy. Ecstasies come and go, necessarily, for the human brain cannot stand the tension for a long time. A prolonged ecstasy will burn out your brain, unless it is extremely pure and subtle. In nature nothing is at stand-still, everything pulsates, appears and disappears. Heart, breath, digestion, sleep and waking -- birth and death everything comes and goes in waves. Rhythm, periodicity, harmonious alternation of extremes is the rule. No use rebelling against the very pattern of life. If you seek the Immutable, go beyond experience. When I say: remember 'I am' all the time, I mean: 'come back to it repeatedly'. No particular thought can be mind's natural state, only silence. Not the idea of silence, but silence itself. When the mind is in its natural state, it reverts to silence spontaneously after every experience or, rather, every experience happens against the background of silence.

Now, what you have learnt here becomes the seed. You may forget it -- apparently. But it will live and in due season sprout and grow and bring forth flowers and fruits. All will happen by itself. You need not do anything, only don't prevent it.


Ravi.N

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #204 on: December 22, 2012, 05:02:50 AM »
Jewell,

Quote
"Not the idea of silence, but silence itself. When the mind is in its natural state, it reverts to silence spontaneously after every experience or, rather, every experience happens against the background of silence.

Now, what you have learnt here becomes the seed. You may forget it -- apparently. But it will live and in due season sprout and grow and bring forth flowers and fruits. All will happen by itself. You need not do anything, only don't prevent it"

Wonderful words of Maharaj.Thanks very much.
Namaskar.

Subramanian.R

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #205 on: December 22, 2012, 01:11:34 PM »
Q: How can you be so sure of yourself? How do you know that what you say is true?

NM: It is not of myself that I am sure. I am sure, of you. All you need is to stop searching outside what can be found within.
Set your vision right before you operate. You are suffering from acute misapprehension. Clarify your mind, purify your heart,
sanctify your life -- this is the quickest way to change the world.

Q: So many mystics and saints lived and died. They did not change the world.

NM: How could they? Your world is not theirs. Nor is theirs yours.

Q: Surely, there is a factual world common to all.

NM: The world of things, of energy, and matter? Even if there were such a common world of things and forces, it is not the world in
which we live. Ours is a world of feelings and ideas, of attractions and repulsions, of scales and values, of motives and incentives.
A mental world altogether. Biologically we need very little. Our problems are of a different order.  Problems created by desires and
fears and wrong ideas can be solved only on the level of the mind. You must conquer your own mind and for this you must
go beyond the mind.

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Arunachala Siva.       

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #206 on: December 22, 2012, 03:25:17 PM »
Dear Sri Ravi, Yes,these are indeed beautiful words. We heard,and ponder,and these words are anyway comunion from consciousness to consciousness,planted in our heart,and we can only let them blossom. Grace is taking us there,like He said,ours is only not to prevent it. With love and prayers,

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #207 on: December 22, 2012, 06:36:14 PM »
Nisargadatta Maharaj:

Once I know the true source of the answers, I need not doubt them, From a pure source only pure water will flow.
I am not concerned with people's desires and fears. I am in tune with the facts, not with opinions. Man takes his name and
shape to himself, while I take nothing to myself. Were I to think myself to be a body known by its name, I would not have been
able to answer your questions. Were I to take you to be a mere bod, there be no benefit to you from my answers.

Arunachala Siva.         

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #208 on: December 23, 2012, 01:54:58 AM »


Q:   Where do we begin?

M:  All I know is that whatever depends, is not real. The real is truly independent. Since the existence of the person depends on the existence of the world and it is circumscribed and defined by the world, it cannot be real.

Q:   It cannot be a dream, surely.

M:  Even a dream has existence, when it is cognised and enjoyed, or endured. Whatever you think and feel has being. But it may not be what you take it to be. What you think to be a person may be something quite different.

Q:   I am what I know myself to be.

M:  You cannot possibly say that you are what you think yourself to be! Your ideas about yourself change from day to day and from moment to moment. Your self-image is the most changeful thing you have. It is utterly vulnerable, at the mercy of a passer by. A bereavement, the loss of a job, an insult, and your image of yourself, which you call your person, changes deeply. To know what you are you must first investigate and know what you are not. And to know what you are not you must watch yourself carefully, rejecting all that does not necessarily go with the basic fact: 'I am'. The ideas: I am born at a given place, at a given time, from my parents and now I am so-and-so, living at, married to, father of, employed by, and so on, are not inherent in the sense 'I am'. Our usual attitude is of 'I am this'. Separate consistently and perseveringly the 'I am' from 'this' or 'that', and try to feel what it means to be, just to be, without being 'this' or 'that'. All our habits go against it and the task of fighting them is long and hard sometimes, but clear understanding helps a lot. 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 realise your limitless being.
« Last Edit: December 23, 2012, 01:59:14 AM by Jewell »

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #209 on: December 23, 2012, 01:58:39 AM »


Q:   How can I see the world as God? What does it mean to see the world as God?

M:  It is like entering a dark room. You see nothing  -- you may touch, but you do not see -- no colours, no outlines. The window opens and the room is flooded with light. Colours and shapes come into being. The window is the giver of light, but not the source of it. The sun is the source. Similarly, matter is like the dark room; consciousness -- the window -- flooding matter with sensations and perceptions, and the Supreme is the sun the source both of matter and of light. The window may be closed, or open, the sun shines all the time. It makes all the difference to the room, but none to the sun. Yet all this is secondary to the tiny little thing which is the 'I am'. Without the 'I am' there is nothing. All knowledge is about the 'I am'. False ideas about this 'I am' lead to bondage, right knowledge leads to freedom and happiness.

Q:   Is 'I am' and 'there is' the same?

M:  'I am' denotes the inner, 'there is' -- the outer. Both are based on the sense of being.

Q:   Is it the same as the experience of existence?

M:  To exist means to be something, a thing, a feeling, a thought, an idea. All existence is particular. Only being is universal, in the sense that every being is compatible with every other being. Existences clash, being -- never. Existence means becoming, change, birth and death and birth again, while in being there is silent peace.

Q:   If I create the world, why have I made it bad?

M:  Everyone lives in his own world. Not all the worlds are equally good or bad.

Q:   What determines the difference?

M:  The mind that projects the world, colours it its own way. When you meet a man, he is a stranger. When you marry him, he becomes your own self. When you quarrel, he becomes your enemy. It is your mind's attitude that determines what he is to you.

Q:   I can see that my world is subjective. Does it make it also illusory?

M:  It is illusory as long as it is subjective and to that extent only. Reality lies in objectivity.

Q:   What does objectivity mean? You said the world is subjective and now you talk of objectivity. Is not everything subjective?

M:  Everything is subjective, but the real is objective.

Q:   In what sense?

M:  It does not depend on memories and expectations, desires and fears, likes and dislikes. All is seen as it is.

Q:   Is it what you call the fourth state (turiya)?

M:  Call it as you like. It is solid, steady, changeless, beginningless and endless, ever new, ever fresh.

Q:   How is it reached?

M:  Desirelessness and fearlessness will take you there.