Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 176959 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #585 on: October 13, 2013, 01:00:17 AM »
Maharaj: I am talking about the consciousness which works through this body at the moment, but which is not visible. This consciousness is not limited to the body but is universal consciousness; I can't speak of anything else now. A person who is already dead is not worried about anything. Whether the people like it or not doesn't matter. Perhaps you may be getting some blessings, some benefits, from listening to my talks, I don't know.

All my actions are the actions of universal consciousness appearing to work through this body. I do not remember something from the past and then act; it is all action in the now.

Questioner: Where does consciousness comefrom?

M: It never comes or goes, it just appears to have come.

Q: Why does Maharaj know this and we do not?

M: It is not difficult for you to know also, but with what identity are you asking?

Q: Is it karmic, can karma be changed?

M: It is all consciousness working, not this one or that one working; it is all consciousness.

Q: Can Maharaj, out of compassion, give me a push into that state of universal consciousness ?

M: Yes, of course, I can do that, but you must listen to me, you must have complete faith in whatever I tell you about yourself, and you must behave accordingly.

By nature I am non-manifest, yet I am manifested, but I am really not manifested. Can you live like that, as the non-manifest?

As long as the attribute is there, the quality of the attribute, the "I Am", is there; therefore, I can speak like this. If it goes away, what happens? The sense of "I" has come and has gone, that is all, I am not going to die. One who has rejected this identity will understand.

Q: Maharaj said that he is not going to die ?

M: How can one who is not born, die?

When people first learned about this illness, those who have affection for me came to talk to me, or wrote to me, giving advice and medicine. Whatever is to happen will happen, I have no interest. I don't have fear so I don't have to do anything. It is quite in order that those who have affection for me write and come to discuss things with me; I don't listen to them, and that is also quite in order, because I am not afraid of anything.

You are asking, "Who am I?" and you are not going to get an answer, because the one who will get the answer is false. You may have an idea, a concept, and you will think you have found yourself, but it is only a concept; you can never see your Self.

Q: What is sat-chit-ananda?

M: It is words. You can take it that sat-chit-ananda is the limit which your mind can describe of that state which cannot be described. Your true state is non-manifest; the manifestation comes and the words come. The one who experiences sat-chit-ananda is there before the experience.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #586 on: October 14, 2013, 04:17:41 AM »

Start with the body. From the body you get the knowledge of "I Am". In this process you become more and more subtle. When you are in a position to witness the knowledge "I Am", you have reached the highest. In this way you must try to understand, and the seeds of knowledge will sprout in you.When you come to the end of material world-knowledge, at that stage you transcend the observer and the observed.That means that you are in a true state of beingness. Thereafter you enter the state of transcending beingness, where the identities of the observer and observed disappear.Suppose somebody abuses you and you find out who it is. Is it the body? It is not the body.Then what could it be? Finally you come to the conclusion that it is spontaneously happening out of whatever that body is. You will not attribute it to any individual. When your individuality is dissolved, you will not see individuals anywhere, it is just a functioning in consciousness. If it clicks in you, it is very easy to understand. If it does not, it is most difficult. It is very profound and very simple, if understood right. What I am saying is not the general run of common spiritual knowledge.When you reach a state when body is transcended, mind is transcended and consciousness is also transcended; from then on all is merely happening out of consciousness, which is the outcome of the body, and there is no authority or doership. When a sound is emanating out of a body, it isnot that somebody is talking, it is just words emanating, just happening, not doing. If you understand the basis thoroughly, it will lead you very far, deep into spirituality.The Absolute alone prevails. There is nothing but the Absolute. The unmanifest manifested itself, that manifest state is Guru and it is universal.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #587 on: October 16, 2013, 06:37:19 PM »
M: When you realise that the distinction between inner and outer is in the mind only, you are no
longer afraid.

Q: Such realisation comes and goes with me. I have not yet reached the immutability of absolute
completeness.

M: Well, as long as you believe so, you must go on with your sadhana, to disperse the false idea of
not being complete. Sadhana removes the super-impositions. When you realise yourself as less
than a point in space and time, something too small to be cut and too short-lived to be killed, then,
and then only, all fear goes. When you are smaller than the point of a needle, then the needle
cannot pierce you -- you pierce the needle!

Q: Yes, that is how I feel sometimes -- indomitable. I am more than fearless -- I am fearlessness
itself.

M: What made you go to the Ashram?

Q: I had an unhappy love affair and suffered hell. Neither drink nor drugs could help me. I was
groping and came across some books on Yoga. From book to book, from clue to clue -- I came to
Ramanashram.

M: Were the same tragedy to happen to you again, would you suffer as much, considering your
present state of mind?Q: Oh no, I would not let myself suffer again. I would kill myself.

M: So you are not afraid to die!

Q: I am afraid of dying, not of death itself. I imagine the dying process to be painful and ugly.

M: How do you know? It need not be so. It may be beautiful and peaceful. Once you know that
death happens to the body and not to you, you just watch your body falling off like a discarded
garment.

Q: I am fully aware that my fear of death is due to apprehension and not knowledge.

M: Human beings die every second, the fear and the agony of dying hangs over the world like a
cloud. No wonder you too are afraid. But once you know that the body alone dies and not the
continuity of memory and the sense of ‘I am’ reflected in it, you are afraid no longer.

Q: Well, let us die and see.

M: Give attention and you will find that birth and death are one, that life pulsates between being
and non-being, and that each needs the other for completeness. You are born to die and you die to
be reborn.

Q: Does not detachment stop the process?

M: With detachment the fear goes, but not the fact.

Q: Shall I be compelled to be reborn? How dreadful!

M: There is no compulsion. You get what you want. You make your own plans and you carry them
out.

Q: Do we condemn ourselves to suffer?

M: We grow through investigation, and to investigate we need experience. We tend to repeat what
we have not understood. If we are sensitive and intelligent, we need not suffer. Pain is a call for
attention and the penalty of carelessness. Intelligent and compassionate action is the only remedy.

Q: It is because I have grown in intelligence that I would not tolerate my suffering again. What is
wrong with suicide?

M: Nothing wrong, if it solves the problem. What, if it does not? Suffering caused by extraneous
factors -- some painful and incurable disease, or unbearable calamity -- may provide some
justification, but where wisdom and compassion are lacking, suicide cannot help. A foolish death
means foolishness reborn. Besides there is the question of karma to consider. Endurance is usually
the wisest course.

Q: Must one endure suffering, however acute and hopeless?

M: Endurance is one thing and helpless agony is another. Endurance is meaningful and fruitful,
while agony is useless.

Q: Why worry about karma? It takes care of itself anyhow.

M: Most of our karma is collective. We suffer for the sins of others, as others suffer for ours.
Humanity is one. Ignorance of this fact does not change it. We could have been much happier
people ourselves, but for our indifference to the sufferings of others.

Q: I find I have grown much more responsive.

M: Good. When you say it, what do you have in mind? Yourself, as a responsive person within a
female body?

Q: There is a body and there is compassion and there is memory and a number of things and
attitudes; collectively they may be called a person.

M: Including the ‘I am’ idea?

Q: The ‘I am’ is like a basket that holds the many things that make a person.

M: Or, rather, it is the willow of which the basket is woven. When you think of yourself as a women,
do you mean that you are a women, or that your body is described as female?

Q: It depends on my mood. Sometimes I feel myself to be a mere centre of awareness.

M: Or, an ocean of awareness. But are there moments when you are neither man nor women, not
the accidental, occasioned by circumstances and conditions?

Q: Yes, there are, but I feel shy to talk about it.

M: A hint is all that one can expect. You need not say more.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #588 on: October 16, 2013, 07:42:53 PM »
Q: I admit that now I want to go back and live a very active life, because I feel full of energy.

M: You can do what you like, as long as you do not take yourself to be the body and the mind. It is
not so much a question of actual giving up the body and all that goes with it, as a clear
understanding that you are not the body. A sense of aloofness, of emotional non-involvement.

Q: I know what you mean. Some four years ago I passed through a period of rejection of the
physical; I would not buy myself clothes, would eat the simplest foods, sleep on bare planks. It is
the acceptance of the privations that matters, not the actual discomfort. Now I have realised that
welcoming life as it comes and loving all it offers, is best of it. I shall accept with glad heart whatever
comes and make the best of it. If I can do nothing more than give life and true culture to a few
children -- good enough; though my heart goes out to every child, I cannot reach all.

M: You are married and a mother only when you are man-women conscious. When you do not
take yourself to be the body, then the family life of the body, however intense and interesting, is
seen only as a play on the screen of the mind, with the light of awareness as the only reality.

Q: Why do you insist on awareness as the only real? Is not the object of awareness as real, while
it lasts?

M: But it does not last! Momentary reality is secondary; it depends on the timeless.

Q: Do you mean continuous, or permanent?

M: There can be no continuity in existence. Continuity implies identity in past, present and future.
No such identity is possible, for the very means of identification fluctuate and change. Continuity,
permanency, these are illusions created by memory, mere mental projections of a pattern where no
pattern can be; Abandon all ideas of temporary or permanent, body or mind, man or women; what
remains? What is the state of your mind when all separation is given up? I am not talking of giving
up distinctions, for without them there is no manifestation.

Q: When I do not separate, I am happily at peace. But somehow I lose my bearings again and
again and begin to seek happiness in outer things. Why is my inner peace not steady, I cannot
understand.

M: Peace, after all, is also a condition of the mind.

Q: Beyond the mind is silence. There is nothing to be said about it.

M: Yes, all talk about silence is mere noise.

Q: Why do we seek worldly happiness, even after having tasted one’s own natural spontaneous
happiness?

M: When the mind is engaged in serving the body, happiness is lost. To regain it, it seeks pleasure.
The urge to be happy is right, but the means of securing it are misleading, unreliable and destructive of true happiness.

Q: Is pleasure always wrong?

M: The right state and use of the body and the mind are intensely pleasant. It is the search for
pleasure that is wrong. Do not try to make yourself happy, rather question your very search for
happiness. It is because you are not happy that you want to be happy. Find out why you are
unhappy. Because you are not happy you seek happiness in pleasure; pleasure brings in pain and
therefore you call it worldly; you then long for some other pleasure, without pain, which you call
divine. In reality, pleasure is but a respite from pain. Happiness is both worldly and unworldly, within
and beyond all that happens. Make no distinction, don’t separate the inseparable and do not
alienate yourself from life.

Q: How well I understand you now! Before my stay at Ramanashram I was tyrannised by
conscience, always sitting in judgement of myself. Now I am completely relaxed, fully accepting
myself as I am. When I return to the States, I shall take life as it comes, as Bhagavan’s grace, and
enjoy the bitter along with the sweet. This is one of the things I have learnt in the Ashram -- to trust
Bhagavan. I was not like this before. I could not trust.

M: Trusting Bhagavan is trusting yourself. Be aware that whatever happens, happens to you, by
you, through you, that you are the creator, enjoyer and destroyer of all you perceive and you will not
be afraid. Unafraid, you will not be unhappy, nor will you seek happiness.
In the mirror of your mind all kinds of pictures appear and disappear. Knowing that they are entirely
your own creations, watch them silently come and go, be alert, but not perturbed. This attitude of
silent observation is the very foundation of Yoga. You see the picture, but you are not the picture.

Q: I find that the thought of death frightens me because I do not want to be reborn. I know that
none compels, yet the pressure of unsatisfied desires is overwhelming and I may not be able to
resist.

M: The question of resistance does not arise. What is born and reborn is not you. Let it happen,
watch it happen.

Q: Why then be at all concerned?

M: But you are concerned! And you will be concerned as long as the picture clashes with your own
sense of truth, love and beauty. The desire for harmony and peace is in eradicable. But once it is
fulfilled, the concern ceases and physical life becomes effortless and below the level of attention.
Then, even in the body you are not born. To be embodied or bodyless is the same to you. You
reach a point when nothing can happen to you. Without body, you cannot be killed; without
possessions you cannot be robbed; without mind, you cannot be deceived. There is no point where
a desire or fear can hook on. As long as no change can happen to you, what else matters?

Q: Somehow I do not like the idea of dying.

M: It is because you are so young. The more you know yourself the less you are afraid.
Of course, the agony of dying is never pleasant to look at, but the dying man is rarely conscious.

Q: Does he return to consciousness?

M: It is very much like sleep. For a time the person is out of focus and then it returns.

Q: The same person?

M: The person, being a creature of circumstances, necessarily changes along with them, like the
flame that changes with the fuel. Only the process goes on and on, creating time and space.

Q: Well, God will look after me. I can leave everything to Him.

M: Even faith in God is only a stage on the way. Ultimately you abandon all, for you come to
something so simple that there are no words to express it.

Q: I am just beginning. At the start I had no faith, no trust; I was afraid to let things happen. The
world seemed to be a very dangerous and inimical place. Now, at least I can talk of trusting the
Guru or God. Let me grow. Don’t drive me on. Let me proceed at my own pace.

M: By all means proceed. But you don’t. You are still stuck in the ideas of man and women, old and
young, life and death. Go on, go beyond. A thing recognised is a thing transcended.

Q: Sir, wherever I go people take it to be their duty to find faults with me and goad me on. I am fed
up with this spiritual fortune making. What is wrong with my present that it should be sacrificed to a
future, however glorious? You say reality is in the now. I want it. I do not want to be eternally
anxious about my stature and its future. I do not want to chase the more and the better. Let me love
what I have.

M: You are quite right; do it. Only be honest -- just love what you love -- don’t strive and strain.

Q: This is what I call surrender to the Guru.

M: Why exteriorise? Surrender to your own self, of which everything is an expression.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #589 on: October 17, 2013, 06:15:35 PM »


M: That incarnating principle – the Moolmaya – gives knowledge to the incarnated. The Sun rises out
of darkness and is the source of light; it is in light and cannot see darkness, they are not acquainted with
each other, abide in the Self to reside in this knowledge. That dynamic principal, Moolmaya, pervades
everything in the world and is stirring, but growth is not eternal, time bound. The dynamic growth of a
4500 years old tree is arrested; the roots of it drew substances from the earth, so ‘I amness’ drew
nourishment through its food-body. Whatever knowledge you have is embroiled with body. This body
sense is to be consumed and you should dwell on ‘I am everything’. Your love is based on the ‘I love
state’, this is Maya. There are a lot of forests and there are huge animals, this touch of ‘I amness’ has
grown into manifest world. That is the Maya principle. You must do penance with a strong
determination and dwell on touch of ‘I amness’; that ‘I am’ is everything.

V: A woman along with Paul had no parking space, so there was a problem. She said ‘I include it’ and
then, there was space available for parking.

M: The place for parking is because of the determination ‘I am everything’. The common man’s
devotion is that of wanting A.B.C and so forth, it’s like bargaining, they pay no attention to the eternal.
The Hatha Yogis in the process of the Hatha Yoga acquire Siddhis (powers), so they are an attraction
for the masses but they stagnate there and there is no eternal realization. Whatever your mind revels in,
therein you fall in a pit. The python’s breath reaches very far, many animals are attracted towards it.
Similarly the Kundalini is aroused and people fall prey to it. A man was going to Banaras, on the way
in a village, there was a rich widow. He got married to her and had family, he never reached Banaras.
Whatever the mind revels in, therein is the pit. You never try to transcend the mind and have an attempt
at eternity. Therefore, you should have sharp discrimination; the aboriginals have knowledge about the
python, they carry a sickle with them and when caught by the python they cut him out and escape. So
have discrimination to escape allurements. Yogis who have Siddhis (powers) do not use them for a
livelihood.
 
V: Intellectual attraction too is like that?

M: The knowledge of the Self is of no use when collected from others. Study, understand and realize
Self-knowledge on your own. When one gets fully imbibed in knowledge ‘I am’, then knowledge
sprouts in him. Although I look like you, I am not like you. A person sleeping in the world of attributes,
dreams because of the ‘I amness’, and accepts the dream body. Similarly you take this body to be real
in this world. I am in the state of attributes because of the command of my Guru. Many so-called sages
talk about incarnations but I am in The Absolute state, whatever needs are there, I command the
beingness to incarnate and take care; I am not affected by the world. In the world that I see, whatever
happens is not happening to that principle, ‘Parabrahman’, only to the body, something might happen.
That principle continues to be and has withstood dissolutions of universes.
One in a million will listen, understand and abide by the advice of the Guru, that ‘you are everything’,
he accepts with conviction and becomes the words of the Guru. In most cases, the beingness assumes
that it is a body that has taken shape, so one believes that he is born and will die. When there is no
death and no birth, one can never be born and die. The identification with the body is so strong, like the
hold of the serpent, that it is not easy to do away with it. But we are the eternal principle and not what
we appear to be, the one who knows the seed of this world, realizes that it is an illusion, sits quietly and
doesn’t blow a trumpet about it. In this world, if you start investigating everything, it would be mind
boggling. Once having understood that it is all Maya, one becomes speechless.
The crow eats the seed and from his dropping grows a banyan tree, even on a fortress the roots will
break out. I tell you about your seed, consider your creation, through what emissions it has come to be,
and thus hold no pride in your individuality.

cont...

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #590 on: October 17, 2013, 06:24:46 PM »


cont..

Maharaj: What is your understanding of being fully enlightened?

Visitor: The one who has no ego awareness, or no awareness of the ‘I’.

M: Answer in two words.

V: I can’t answer.

M: Whatever is the whole or complete is the ‘Jnani’ and that is the age an unborn child. The age of an
unborn child is complete, whole, and total. The one who is not born, what age can he have?

V: Age is a concept.

M: What more can you do except using words?

V: People are words.

M: Whatever knowledge the sages had and whatever knowledge you have now acquired, is due to your
acquaintance with it. Every time there is a flux, it rises still higher but what is that ever changing
principle?

V: Whatever I experience.

M: What experience?

V: The one that I have right now.

M: In that experience right now, you are having many experiences, but what is the base? Are you in
that state by speaking words? You have no money to buy rations, and you say I am a king.

V: Everyone does that.

M: Who is all? If ‘you are’ only then all could be.

V: Everyone is in my subjective universe, I observe doing that only.

M: In the realm of the touch (‘I am’), you are finding sages, aren’t you ashamed? You get initiated
from those who are in the realm of ‘I am’. So when I am Poorna (complete), it is like indicating the age
of an unborn child, the words get dumbfound. Therefore I don’t visit Jnanis, if I do meet one, I offer
my salutations. I have told you that I have reached that stage where you can judge Jnanis, all the rest
are just trading other peoples words.

V: I don’t want to do that.

M: Now meditation; what is the content of meditation and what does it merge into?

V: In Zen meditation, one meditates on what was his face was before he was conceived.

M: Who is meditating?

V: They work on that too.

M: For the ignorant one, knowledge is precious, but for the one established in The Absolute, this
knowledge is like month-wash water, but they do have bags filled with siddhis (powers).

V: Those are the obvious ones, but those who teach with books they have written are a great danger.

M: Take the example of Janardana, who was not talking, yet he was itching to have a successor, would
a Jnani care to do such a thing?

V: If I thought be would, I would reject him. If I have an eye problem why should I go to a foot doctor?
 
M: What is the reference point? And driving at what?

V: Maharaj commented that I saw something in Rajneesh’s book; I feel I don’t need it.

M: I am not interested in that, but what is your true eternal state?

V: OK

M: What is your core state? In that true accomplished state, there is no scope for even space, let alone
the words. In the process of understanding my Guru’s words as to how ‘I am’ I realized ‘I am not’. In
that state there is no unstruck sound either. In the process of Neti,Neti (Not this, not this) it happens, in
the state of ‘I amness’ finally everything disappears and you get stabilized. If you realize and stabilize,
then even if you are silent people will fall at your feet.

V: The falling is not important.

M: It’s a stunning stage, and what is it? But for them I’ll advocate meditation (for common ones, who
are not like Paul). This is the stage where I uproot the meditation, whenever meditation beings, I uproot
it in this talk. Now if you have swallowed up many sages and are still trying to find a peg, you are not
stabilized.

V: I want to hang experiences on a peg.

M: Are they tangible to be hanged? To hold light which peg will you choose?

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #591 on: October 19, 2013, 06:05:04 AM »

      “To deal with things knowledge of things is needed.
To deal with people, you need insight, sympathy.
To deal with yourself, you need nothing.
Be what you are--conscious being--
and don't stray away from yourself.” 

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #592 on: October 20, 2013, 04:54:54 AM »
Visitor: I have pain in the hip, it is difficult for me to say, I am not the body.

Maharaj: There is no alternative presence; gradually you will have a clear feeling that this pain is a
movement in consciousness. You are different from that which moves in the consciousness and
consciousness itself. For example if you dip cotton in scent and keep it closed, fumes of the scent
would come. But we are clear that we are neither the cottoned scent nor the smell of perfume, this
conviction will gradually come.
The tree seeds one maybe watered, but in many cases a seed sprouts without water because it already
contains the necessary wetness. What is born is this beingness, along with it is born waking and
sleeping states. Consciousness is the seed of not merely the waking and sleeping state, but also of the
entire universe. Out of nothingness is something that is just happening for some time.
This ‘I amness’ quality is the Sattva guna (food essence quality). I am The Absolute, I am not that
touch of ‘I amness’, so long ‘I am’ is there witnessing will happen to The Absolute spontaneously. The
dawn and sunlight depend on time, but their observer does not depend on time.
The ‘I am’ in a child is dormant, it does not know itself, but it is there, in due course it knows itself and
as a one knows ‘I am’. Go to the root, the beginning of the child, when you understand that you are not
consciousness, stabilize there; understand and get out. There is no need for The Absolute to go into
Samadhi; it does not go anywhere it’s always there, while Samadhi is a changing state. ‘I amness’
becomes no ‘I amness’ in Samadhi, waking and deep sleep are phases of ‘I am, not of The Absolute.
All relationships relate to Maya or illusion, but instead of Maya, it is said to be God, Godly or Ishwara.
The experiencing state is Ishwara, and in experiencing, whatever activities that take place, are called
Maya. The highest is not an experiencing state, it is without words and meaning, The Absolute is your
dwelling place while your vocations are in the ever changing state. Whatever you know is unreal and
wherever you say you know is also unreal.

V: So I should say ‘I don’t know’?
 
M: But by now, do you know or not?

V: Mind understands, but the transformation has yet to be.

M: Whatever is getting transformed will not remain, any transformable state will not remain. If you
have accomplished knowledge correctly, you will never know that you are dying.
 
V: I will see the corpse dying, like Frydman was so happy dying.

M: The very tool by which you observe will itself disappear. After so called death where is the tool of
observation? The very instrument or consciousness will not be there.

V: Most great sages seem to say that they return to light
.
M: In that total light or illumined state, there is no question of rising and setting of light.

V: At a lower level, we choose our incarnation. The present birth is my doing, so no need to grumble.

M: This, others have said, and you accept it, what is your direct experience?

V: None.

M: Then why do you accept it?

V: An ignorant person goes by concepts.

M: Where is the question of faith when the validity of ‘I amness’ is disproved? When everything is
over, one says it doesn’t matter where I die because when you conclude that death is itself false, what
dies? And does it matter where it happens?

V: I remember with joy the truth that I have heard.

M: You are a witness of what you remember.

V: I have a hut which I call ‘Achal’ (immovable)

M: Why did you not name it ‘Parabrahman Sadan’ (the abode of Parabrahman)?

V: The Postman would be troubled.

M: Did you build it of stone?

V: Stone.

M: What are the dimensions?

V: Four hundred and fifty square feet

M: After you, who?

V: I don’t know

M: It is vacant.

V: Has Maharaj spoken about beauty?

M: That by which you are attracted is beauty.

V: When I am near Maharaj, I feel attraction.

M: Yes

V: I see beauty in his eyes; I have to speak about it.

M: The quality of sight in each person would be different.

V: So there no definition of beauty?

M: Yes, whatever definition given in words is always incomplete. Abide in whatever you become after
listening to my talks, whatever may happen, ‘just be’. Finally what is left over about you as ‘you are’,
be there. (Note: In the morning Maharaj said that after listening to these talks, you will not be in
position to meditate, because no object is left to meditate on. The no object state is meditation, there is
no something left).

V: Any time meditation is internal, not a stance. I ask Maharaj about his experience?

M: I started meditation in the night period, but this tapered off because the meditative mood stabilized,
no-mind stabilized (Note: All stages that Maharaj has gone through are described in the ‘Bhajans’ or
devotional songs). What is caste and community of the waking and sleep states? Is it Jew, Christian or
Muslim? Or is it male-female? All these differences are only because of identification with the body.

V: Yes
 
M: Could there be beingness in the absence of waking and deep sleep? With this cycle ‘you are’,
otherwise how can you be?

V: My experience is of waking and sleep state.
 
M: ‘I amness’ is there provided these stages are there, by itself it cannot be. Simultaneously, all these
three stages are a product of food essence. In the absence of body sense, is there any community of
waking and sleep states? Have this affirmation, forget spirituality and dwell there (in the ‘I am’).

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #593 on: October 21, 2013, 07:37:19 PM »

V: One should not be caught in thought and feeling but to go beyond the light of perception?

M: These thoughts and concepts are still harassing you.

V: I get peace of mind, I am not being harassed.

M: The movement of your progress should stabilize in you, in the Self.

V: We come back to changeless witness.

M: Nothing will happen, the very idea that something will happen or not to somebody should go. Great
sages have given the location where one has to dwell, without seeking you should be in that state, the
dark blue homogeneous (Krishna) ‘Megh-Shyam’, dark grey blue cloud but without seeking, without
eyes.

V: The color of the face of Krishna?

M: That is known as Lord Krishna, which is sight without sight of your original identity, the identity at
the source. By closing your eyes you will see Krishna, means ‘Gopal’, that which nourishes the senses,
the principle beyond senses. You close your eyes and you see that principle, the very color, deep dark
blue, is the color of the ‘See’r from which comes everything.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #594 on: October 21, 2013, 07:47:03 PM »
Maharaj: So long as one has the sense of involvement, only then is there desire for liberation, once that
goes who or what is there to seek enlightenment? Now you exist because of consciousness, before this
did you have any ideas or the need of God until this sense of beingness had dawned?

Visitor: The very fact of coming, reading, listening is the obstacle.

M: This desire to come and have knowledge is not the obstacle, but the transcending of the ‘beingness’
is, when you had no consciousness, was there any obstacle?

V: No

M: All manifestation depends on consciousness, on consciousness that ‘you are’, find out what ‘you
are’. You can’t understand your nature, but there is consciousness that you exist, that is enough.
Through your consciousness you know the world exists. But that consciousness exists only in your
body or is expressed through your body for living. Keep one thing in view, what ‘you are’ exists in you
as consciousness, get to know what is that ‘you are’ in your body? Supposing one keeps a male and
female lamb, they multiply to five hundred, think about that principle which has created two plus five
hundred. It is an identical principle which works in all creation, it creates everything. Even if you roam
around for years you will not understand the principle of liberation. That consciousness, which one has,
its resting place is within the body. The lambs were eating natural food and their progeny was a result
of the food the two ate. All the mystery will be solved if you think on that principle which through the
food the lambs ate, and produced more and more. The principle which created through food and
through lambs, consider that principle and the whole mystery will be solved.
This consciousness or ‘beingness’, which is a result of food essence, that is what you love and want to
protect at all times. If that food essence which is you body dries up, this ‘beingness’, the feeling that
you exist will also dry up. Then when body perishes, whatever remains, is it free or in bondage?

V: Free

M: That is hearsay; you have no experience of it. Through what instrument you know that ‘you are’?
Free this consciousness which identifies with the body or considers itself as body and is in bondage, the
one who wants to know without this identification, will know. No one has anything under control, from
the rotten food come worms, in what way are those worms different from human form? We attach
importance only to the human forms.

V: The worms did not know of their birth.

M: Did you know of your birth?

V: I am aware of unhappiness, so I search, I am conscious.

M: Yes, but separate this pleasure and pain from the food essence, who wants liberation then?

V: Reincarnation is humbug then?

M: Yes, it is all hopes and fears given to gullible people so that they work on all life and then die.
(Turning to a doctor, Maharaj asks) What is it exactly that you are trying to save? The one, who thinks
he is going save them, does so because he expects returns. But who remains to enjoy the fruits? So
much advice is given, do this or do that, after dying, the food essence goes, then who claims merits of
good deeds?

V: What is the difference between animals and man?

M: No difference, not even in the sun and moon, everything is just happening. Someone listen to you
and says you are a fool, it is right because small drops of existence know of their separate existence.
They will be calling the body a fool, which is a drop of water, I The Absolute am not that
Consciousness. Medicine is also food, in it this knowingness is in an inert condition, when it goes into
a human form human identity comes to the force, if it goes into a woman, it is the women identity.

V: Beyond the Self, there is nothing?

M: It is infinite, but in the absence of consciousness who worries? What could be the worry of that
principle? What could be the need of that principle? It is like the need of God for the child of a barren
woman. ‘Swaroop-siddha’ (stabilization in self-identity or the Self), what is that exactly? Many people
visit here and they want to be happy, but those who visit here will not require happiness, they will be
beyond it. When a sage stabilizes in his centre, he goes into quietude. You talk when food essence is
there, but having understood both he transcends knowledge and ignorance. That Absolute principle
does not know itself; clear all your doubts about your own self.

V: Is it necessary to know the ‘charkas’ (spiritual centers) for going beyond body identification?

M: When the consciousness is extinguished where is the question of beyond? Since you have urge to
understand, do what you like. Whenever you are quiet, hold on to yourself, meditate on the Self only
that knowledge itself will give you all knowledge

V: But I do so for a short while.

M: Start with shorter periods and in due course you will realize what ‘you are’. Stay in the ‘you are’
only, then you will realize that everything happens in the knowledge ‘I am’.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #595 on: October 21, 2013, 07:52:39 PM »

"You can only know yourself by being yourself
without any attempt at self-definition and self-description."

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #596 on: October 23, 2013, 03:07:02 AM »
Maharaj: The One who knows (has no attributes) is Parabrahman

Visitor: Does light appear when one knows Brahman?
 
M: Prior to seeing light you might be there.

V: What is the quality of the gunas? Is it Sattva – witnessing, Rajas – activity, Tamas – ‘I have done
the activity’?

M: All are names of Sattva, because of it, you are. Sattva is the ‘I am’, Rajas the tendencies towards
activity or work and Tamas is to take account of or say ‘I have done this’, all three have no form they
are formless. Throughout you have considered yourself to be as something or the other, but it did not
last, name and form will go. You are that entity which is going to leave the body; you are not the body,
whatever you take yourself to be you are not that.

V: The ‘I am’ is time bound while what we really are, is eternal.

M: Your beingness is the flame, no gas, no flame. The Knowledge ‘I am’ is because of food, ‘I am like
this’ or ‘like that’ (in appearance etc.) nothing is going to be with you; even your memory will fail.
What are you then? Whatever you presently consider yourself to be, you are not that. Taking yourself
as something should give you permanent happiness, like being a young man, you try to sustain it, but
just you cannot! Beingness is the result of Sattva, but when you are old, Sattva too disappears.
 
V: The ‘I am’ is time bound, it creates time. Is there a difference between chronological and
psychological time?

M: The ‘I am’ or beingness, is equated with time, the Sun, they are one. Beingness is the Sun of
knowledge, it itself is time or Sun.

V: Chronological time and psychological time (as ‘I am’) is it one?

M: There’s no difference. You have memory of the body, I don't. ‘I am the body’ that is your memory.
Body memory is the sugar coating of happiness, which ultimately proves to be painful.
 
V: the difference between chronological and psychological time, as I see it, is it correct?

M: If you are not, where is the Sun and the time derived from it? Realize that this entire Universe or
manifestation is the skin and hide of your beingness, the skin of your illumination; all manifestation is
your expression, ‘you are’.

V: The truth of what is, is distorted by past memory.

M: What do you mean by past memory?

V: if you are, then there is the question of the past.

M: Between you (‘I amness’) and the consciousness, what is the relationship?

V: The ‘I am’ varies from time to time, feeling good, bad and so forth.

M: There is no difference in the types of ‘I amness’, I experience fatigue now, good health earlier, but
the common factor is beingness which has not changed. All is illusion, the ‘I am’ is knowledge, but it’s
also an illusion, say what you like, nothing prevails, except the knowledge ‘you are’. You presume that
the world has existed without your beingness, your world is with your arrival, not prior to it, if you are
not, your world is not. A Jnani is satisfied in eternity. Beingness is the seed of manifestation the
ignorant one thinks that the world was and I am a fragment in it, but the Jnani knows that it is a
creation of the beingness. Your manifest world means ‘you are’ and ‘you are’ means your manifest
world. Beingness means the self-knowledge ‘I am’, no mane, no lion. The world cannot be prior to
your beingness, when your own beingness manifests, there is the world.
You try to interpret my exposition; you don't assimilate what I say. Become manifest, you receive so
many inclinations but rarely somebody stays put in message ‘I am’, all get carried away by the mind.

V: This is human nature

M: The primary message or Vritti (mind-inclination) is the ‘I am’, the flow of words is inside is mind, a
movement in the head.

V: One gets carried away.

M: Take a firm stand that the mind cannot interpret you. What the mind says is not you, don't be
dictated by the mind, you are not the mind. The mind takes you for a ride, you feel you are going for a
ride, your mind-inclinations want to enjoy; you say I want to enjoy.

V: The mind being the servant will work as ‘I am’?

M: Where is the necessity of the mind for you?

V: To be my servant.

M: When in deep sleep, do you require the mind?

V: What is it to be awake?

M: Means ‘not to be awake’, is to be truly awake. Is there real and unreal waking?

V: By waking, I mean as you are – the Absolute

M: Without effort whatever you are, you are. With effort, you cause a stirring, that’s why you are not
your natural ‘you are’.

V: Is there difference between observing and analyzing?

M: The talk about myself is the talk about yourself. Let any worthy one reach to any heights, anywhere,
but it is time-bound. Any height! It is just a passage of time. Time means the Sun – the world is
because of it – beingness. The sum total means ‘you are’, beingness only, when the knowledge ‘I am’
sets, the world is liquidated, Nivritti – no message ‘I am’. By nature, originally and primarily your state
is of no-being, incidentally, there is beingness. When you don't dwell in beingness, then you are in
body-mind. Presently whatever ideas occur will be your knowledge, there is no necessity for learning
more skills, whatever is, let it be, just dwell in that beingness. Whatever I say relates to me, not society
or people, the knowledge is for me, if you want to share it, you are welcome, provided you can endure
it. Right now, you just listen, you may not assimilate at once, so, just be. Despite of all this you like to
roam about and please your mind inclinations. The trouble is that you have made the hunger of the
mind, your hunger, you claim it as yours; understand it and the mind will keep quiet. The mind is
itching to see new countries and towns; you are habituated to go by the mind. But from now onwards,
whatever the mind says does not relate to me, form this new habit the mind will be quiet and then you
would want to be by yourself. Then thoughts occur and you go wool-gathering, tell your mind to go
away. Even while taking food you are thinking of others, you may consume delicacies and you
wouldn’t know. Many sit for meditation, but ideas come and they try to fights these. It happens because
you firmly identify with your mind-body.

V: Then what should I do? Remind myself that I have no body-mind?

M: Is it necessary to remind yourself that you are sitting here? Make it a practice; gradually develop it,
no body, no mind.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #597 on: October 25, 2013, 04:11:16 AM »
Maharaj: The ‘I am’ makes you step away from the reality. To realize, don't take the body as yourself,
no body, no name. Try to just be; that is your true self. At this moment without taking yourself as body
and name, can you describe yourself? This body is because of the five elements, the words flow and
you say, ‘my mind’, this body and mind are not you, it is because of the five elements and three gunas
and Purusha and Prakriti. In all they are ten and with the advent of these ten comes about your
beingness, the knowledge that ‘you are’, but you are not these ten. The five elements make up the body
while the three gunas make activity possible. When you know that they exist and you are separate from
them, then you lose body and mind.

Visitor: When there is no body and mind, is one everything?

M: Taking yourself to be the I amness (as an individual entity) is misery, this gone, you are all
pervasive and not confined to the body.

V: No effort needed to understand?

M: No effort, but because of your tendencies, you cannot remain without making efforts, where is the
effort required? You know that ‘you are’. You take food to sustain the body and its activities, that you
came to know that ‘you are’ is the misery, but the food cycle goes on, so unknowingly the effort goes
on, although you may not want it to. This beingness is because of the five elements, you have no
control although you take food ‘to be’. Beingness comes spontaneously and will go spontaneously, yet
you protect it and so it continues. How did this beingness appear? This has appeared unknowingly, did
you make effort? What are you then? Because of the five elements, you know ‘you are’, without them
you are not, so what are you? At the moment, take yourself to be the beingness, don't separate it from
the world. You, beingness and the world are one, but you are not the body, you are because of your
beingness (Sattva) if it goes, the world goes.

V: I have created the world?

M: Yes, unknowingly you have created it, unknowingly and effortlessly will it go, both are
simultaneous – with beingness the world is. This beingness itself is the ‘Bhagvan’, the God. Why do
you want to make effort? Why? It is because of Maya, the primary Illusion. Your love for yourself is
Maya, hence all the activities. All activities take place because you know ‘you are’; that itself in Maya,
self-love.

V: What is the difference between an ignorant man's activities and the activities of the sage?

M: Self-love is the motivating factor in case of the ignorant while in the case of a Jnani, in the absence
of self love, Maya or the knowledge ‘I am’, there is no world. The Jnani, who knows this reality, sees
the world as a useless illusion, that’s all. For a Jnani knowledge has no form, no name while the
ignorant one considers himself as real. Because of your knowledge, all activities and all suffering will
happen. All suffering is out of self-love, you love yourself so you do hatha yoga.


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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #598 on: October 26, 2013, 04:33:47 AM »
Questioner: I must confess I came today in a rebellious mood. I got a raw deal at the airlines office.
When faced with such situations everything seems doubtful, everything seems useless.

Maharaj: This is a very useful mood. Doubting all, refusing all, unwilling to learn through another. It
is the fruit of your long sadhana. After all one does not study for ever.

Q: Enough of it. It took me nowhere.

M: Don't say 'nowhere'. It took you where you are -- now.

Q: It is again the child and its tantrums. I have not moved an inch from where I was.

M: You began as a child and you will end as a child. Whatever you have acquired in the meantime
you must lose and start at the beginning.

Q: But the child kicks. When it is unhappy or denied anything it kicks.

M: Let it kick. Just look at the kicking. And if you are too afraid of the society to kick convincingly
look at that too. I know it is a painful business. But there is no remedy -- except one -- the search for
remedies must cease.
If you are angry or in pain, separate yourself from anger and pain and watch them. Externalisation
is the first step to liberation. Step away and look. The physical events will go on happening, but by
themselves they have no importance. It is the mind alone that matters. Whatever happens, you
cannot kick and scream in an airline office or in a Bank. Society does not allow it. If you do not like
their ways, or are not prepared to endure them, don't fly or carry money. Walk, and if you cannot
walk, don't travel. If you deal with society you must accept its ways, for its ways are your ways. Your
needs and demands have created them. Your desires are so complex and contradictory -- no
wonder the society you create is also complex and contradictory.

Q: I do see and admit that the outer chaos is merely a reflection of my own inner disharmony. But
what is the remedy?

M: Don't seek remedies.

Q: Sometimes one is in a 'state of grace' and life is happy and harmonious. But such a state does
not last! The mood changes and all goes wrong.

M: If you could only keep quiet, clear of memories and expectations, you would be able to discern
the beautiful pattern of events. It is your restlessness that causes chaos.

Q: For full three hours that I spent in the airline office I was practising patience and forbearance. It
did not speed up matters.

M: At least it did not slow them down, as your kicking would have surely done! You want immediate
results! We do not dispense magic here. Everybody does the same mistake: refusing the means,
but wanting the ends. You want peace and harmony in the world, but refuse to have them in
yourself. Follow my advice implicitly and you will not be disappointed. I cannot solve your problem
by mere words. You have to act on what I told you and persevere. It is not the right advice that
liberates, but the action based on it. Just like a doctor, after giving the patient an injection, tells him:
'Now, keep quiet. Do nothing more, just keep quiet,' I am telling you: you have got your 'injection',
now keep quiet, just keep quiet. You have nothing else to do. My Guru did the same. He would tell
me something and then said: 'Now keep quiet. Don't go on ruminating all the time. Stop. Be silent'.

Q: I can keep quiet for an hour in the morning. But the day is long and many things happen that
throw me out of balance. It is easy to say 'be silent', but to be silent when all is screaming in me and
round me -- please tell me how it is done.

M: All that needs doing can be done in peace and silence. There is no need to get upset.

Q: It is all theory which does not fit the facts. I am returning to Europe with nothing to do there. My
life is completely empty.

M: If you just try to keep quiet, all will come -- the work, the strength for work, the right motive. Must
you know everything beforehand? Don't be anxious about your future -- be quiet now and all will fall
in place. The unexpected is bound to happen, while the anticipated may never come. Don't tell me
you cannot control your nature. You need not control it. Throw it overboard. Have no nature to fight,
or to submit to. No experience will hurt you, provided you don't make it into a habit. Of the entire
universe you are the subtle cause. All is because you are. Grasp this point firmly and deeply and
dwell on it repeatedly. To realise this as absolutely true, is liberation.

Q: If I am the seed of my universe, then a rotten seed I am! By the fruit the seed is known.

M: What is wrong with your world that you swear at it?

Q: It is full of pain.

M: Nature is neither pleasant nor painful. It is all intelligence and beauty. Pain and pleasure are in
the mind. Change your scale of values and all will change. Pleasure and pain are mere
disturbances of the senses; treat them equally and there will be only bliss. And the world is, what
you make it; by all means make it happy. Only contentment can make you happy -- desires fulfilled
breed more desires. Keeping away from all desires and contentment in what comes by itself is a
very fruitful state -- a precondition to the state of fullness. Don't distrust its apparent sterility and
emptiness. Believe me, it is the satisfaction of desires that breeds misery. Freedom from desires is
bliss.

Q: There are things we need.

M: What you need will come to you, if you do not ask for what you do not need. Yet only few
people reach this state of complete dispassion and detachment. It is a very high state, the very
threshold of liberation.

Q: I have been barren for the last two years, desolate and empty and often was I praying for death
to come.

M: Well, with your coming here events have started rolling. Let things happen as they happen --
they will sort themselves out nicely in the end. You need not strain towards the future -- the future
will come to you on its own. For some time longer you will remain sleep-walking, as you do now,
bereft of meaning and assurance; but this period will end and you will find your work both fruitful
and easy. There are always moments when one feels empty and estranged. Such moments are
most desirable for it means the soul had cast its moorings and is sailing for distant places. This is
detachment -- when the old is over and the new has not yet come. If you are afraid, the state may
be distressing; but there is really nothing to be afraid of. Remember the instruction: whatever you
come across -- go beyond.

Q: The Buddhas rule: to remember what needs to be remembered. But I find it so difficult to
remember the right thing at the right moment. With me forgetting seems to be the rule!

M: It is not easy to remember when every situation brings up a storm of desires and fears. Craving
born of memory is also the destroyer of memory.

Q: How am I to fight desire? There is nothing stronger.

M: The waters of life are thundering over the rocks of objects -- desirable or hateful. Remove the
rocks by insight and detachment and the same waters will flow deep and silent and swift, in greater
volume and with greater power. Don't be theoretical about it, give time to thought and consideration;
if you desire to be free, neglect not the nearest step to freedom. It is like climbing a mountain: not a
step can be missed. One step less -- and the summit is not reached.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #599 on: October 27, 2013, 12:18:30 AM »
M: There is nothing wrong with the world, but for the people who make it bad. Go and ask them to
behave.

Q: Desire and fear make them behave as they do.

M: Exactly. As long as human behaviour is dominated by desire and fear, there is not much hope.
And to know how to approach the people effectively, you must yourself be free of all desire and fear.

Q: Certain basic desires and fears are inevitable, such as are connected with food, sex and death.

M: These are needs and, as needs, they are easy to meet.

Q: Even death is a need?

M: Having lived a long and fruitful life you feel the need to die. Only when wrongly applied, desire
and fear are destructive. By all means desire the right and fear the wrong. But when people desire
what is wrong and fear what is right, they create chaos and despair.

Q: What is right and what is wrong?

M: Relatively, what causes suffering is wrong, what alleviates it is right. Absolutely, what brings you
back to reality is right and what dims reality is wrong.

Q: When we talk of helping humanity, we mean a struggle against disorder and suffering.

M: You merely talk of helping. Have you ever helped, really helped, a single man? Have you ever
put one soul beyond the need of further help? Can you give a man character, based on full
realisation of his duties and opportunities at least, if not on the insight into his true being? When you
do not know what is good for yourself, how can you know what is good for others?

Q: The adequate supply of means of livelihood is good for all. You may be God himself, but you
need a well-fed body to talk to us.

M: It is you that need my body to talk to you. I am not my body, nor do I need it. I am the witness
only. I have no shape of my own. You are so accustomed to think of yourselves as bodies having
consciousness that you just cannot imagine consciousness as having bodies. Once you realise that
bodily existence is but a state of mind, a movement in consciousness, that the ocean of
consciousness is infinite and eternal, and that, when in touch with consciousness, you are the
witness only, you will be able to withdraw beyond consciousness altogether.

Q: We are told there are many levels of existences. Do you exit and function on all the levels?
While you are on earth, are you also in heaven (swarga)?

M: ! am nowhere to be found! I am not a thing to be given a place among other things. All things
are in me, but I am not among things. You are telling me about the superstructure while I am
concerned with the foundations. The superstructures rise and fall, but the foundations last. I am not
interested in the transient, while you talk of nothing else.

Q: Forgive me a strange question. If somebody with a razor sharp sword would suddenly severe
your head, what difference would it make to you?

M: None whatsoever. The body will lose its head, certain lines of communication will be cut, that is all.
 Two people talk to each other on the phone and the wire is cut. Nothing happens to the people,
only they must look for some other means of communication. The Bhagavad Gita says: "the sword
does not cut it". It is literally so. It is in the nature of consciousness to survive its vehicles. It is like
fire. It burns up the fuel, but not itself. Just like a fire can outlast a mountain of fuel, so does
consciousness survive innumerable bodies.

Q: The fuel affects the flame.

M: As long as it lasts. Change the nature of the fuel and the colour and appearance of the flame
will change.
Now we are talking to each other. For this presence is needed; unless we are present, we cannot
talk. But presence by itself is not enough. There must also he the desire to talk.
Above all, we want to remain conscious. We shall bear every suffering and humiliation, but we shall
rather remain conscious. Unless we revolt against this craving for experience and let go the
manifested altogether, there can be no relief. We shall remain trapped.

Q: You say you are the silent witness and also you are beyond consciousness. Is there no
contradiction in it? If you are beyond consciousness, what are you witnessing to?

M: I am conscious and unconscious, both conscious and unconscious, neither conscious nor
unconscious -- to all this I am witness -- but really there is no witness, because there is nothing to
be a witness to. I am perfectly empty of all mental formations, void of mind -- yet fully aware. This I
try to express my saying that I am beyond the mind.

Q: How can I reach you then?

M: Be aware of being conscious and seek the source of consciousness. That is all. Very little can
be conveyed in words. It is the doing as I tell you that will bring light, not my telling you. The means
do not matter much; it is the desire, the urge, the earnestness that count.