Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 176161 times)

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #630 on: March 21, 2014, 04:50:05 AM »

The pleasure you get from ephemeral things is actually pain.
 The one who does not want sense objects is already free.

Satguru Sri Siddharameshwar Maharaj

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #631 on: March 21, 2014, 05:02:14 AM »
Whatever acts one considers as meritorious, and dear to one's heart,
 must also be renounced.
One must be prepared to take a step on the path that turns inward.
These are the conditions for becoming a beneficiary of the legacy.


Whatever is remembered is destined to be forgotten.
 Whatever is forgettable is other than the Self.
 These things, remembering and forgetting, only take place in Consciousness.
 You are without these.

Satguru Sri Siddharameshwar Maharaj

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #632 on: March 24, 2014, 08:31:29 PM »
Q:   Is there no such thing as the Guru's grace?

M:  His grace is constant and universal. It is not given to one and denied to another.

Q:   How does it affect me personally?

M:  It is by The Guru's grace that your mind is engaged in search for truth and it is by his grace that you will find it. It works unwaringly towards your ultimate good. And it is for all.

Q:   Some disciples are ready, mature, and some are not. Must not the Guru exercise choice and make decisions?

M:  The Guru knows the Ultimate and relentlessly propels the disciple towards it. The disciple is full of obstacles, which he himself must overcome. The Guru is not very much concerned with the superficialities of the disciple's life. It is like gravitation The fruit must fall -- when no longer held back.

Q:   If the disciple does not know the goal, how can he make out the obstacles?

M:  The goal is shown by the Guru, obstacles are discovered by the disciple. The Guru has no preferences, but those who have obstacles to overcome seem to be lagging behind.

In reality the disciple is not different from the Guru. He is the same dimensionless centre of perception and love in action. It is only his imagination and self-identification with the imagined, that encloses him and converts him into a person. The Guru is concerned little with the person. His attention is on the inner watcher. It is the task of the watcher to understand and thereby eliminate the person. While there is grace on one side, there must be dedication to the task on the other.

Q:   But the person does not want to be eliminated.

M:  The person is merely the result of a misunderstanding. In reality, there is no such thing. Feelings, thoughts and actions race before the watcher in endless succession, leaving traces in the brain and creating an illusion of continuity. A reflection of the watcher in the mind creates the sense of 'I' and the person acquires an apparently independent existence. In reality there is no person, only the watcher identifying himself with the 'I' and the 'mine'. The teacher tells the watcher: you are not this, there is nothing of yours in this, except the little point of 'I am', which is the bridge between the watcher and his dream. ?I am this, I am that' is dream, while pure 'I am' has the stamp of reality on it. You have tasted so many things -- all came to naught. Only the sense 'I am' persisted -- unchanged. Stay with the changeless among the changeful, until you are able to go beyond.

Q:   When will it happen?

M:  It will happen as soon as you remove the obstacles.

Q:   Which obstacles?

M:  Desire for the false and fear of the true. You, as the person, imagine that the Guru is interested in you as a person. Not at all. To him you are a nuisance and a hindrance to be done away with. He actually aims at your elimination as a factor in consciousness.

Q:   If I am eliminated, what will remain?

M:  Nothing will remain, all will remain. The sense of identity will remain, but no longer identification with a particular body. Being -- awareness -- love will shine in full splendour. Liberation is never of the person, it is always from the person.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #633 on: March 31, 2014, 11:07:13 PM »
      *What is Born Must Die*

*Questioner:*  What is this sense of separate existence?

*Maharaj:*  It is a reflection in a separate body of the one reality.  In this
reflection the unlimited and the limited are confused and taken to be
the same.  To undo this confusion is the purpose of Yoga.

*Questioner:*  Does no death undo this confusion?

*Maharaj:*  In death only the body dies.  Life does not, consciousness
does not, reality does not.  And the life is never so alive as after death.

*Questioner:*  But does one get reborn?

*Maharaj:*  What was born must die.  Only the unborn is deathless.
Find what is it that never sleeps and never wakes, and whose pale
reflection is our sense of ?I?.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #634 on: April 07, 2014, 10:22:52 PM »
If you seek reality you must set yourself free of all backgrounds, of all cultures, of all patterns of thinking and feeling.  Even the idea of being man or woman, or even human should be discarded.  The ocean of life contains all, not only humans.  So, first of all abandon all self-identification, stop thinking of yourself as such-and-such or so-and-so, this or that.  Abandon all self-concern, worry not about your welfare, material or spiritual, abandon every desire, gross or subtle, stop thinking of achievement of any kind.  You are complete here and now, you need absolutely nothing.


Only the dead can die, not the living. That which is alive in you is immortal.
In reality there is only the source, dark in itself, making everything shine. Unperceived, it causes perception. Unfelt, it causes feeling. Unthinkable, it causes thought. Non-being, it gives birth to being. It is the immovable background of motion. Once you are there, you are at home everywhere.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #635 on: April 30, 2014, 11:52:40 PM »

    "The all-pervading, omnipresent Brahman is as it is,
only 'I' am not.
I am not, and in that egoless state everything is unqualified Brahman."

Sri Siddharameshwar Maharaj

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #636 on: May 12, 2014, 01:14:05 AM »
Q: If I use my will to control the mind, it only strengthens the ego.

M: Of course. When you fight, you invite a fight. But when you do not resist, you meet with no
resistance. When you refuse to play the game, you are out of it.

Q: How long will it take me to get free of the mind?

M: It may take a thousand years, but really no time is required. All you need is to be in dead
earnest. Here the will is the deed. If you are sincere, you have it. After all, it is a matter of attitude.
Nothing stops you from being a jnani here and now, except fear. You are afraid of being impersonal,
of impersonal being. It is all quite simple. Turn away from your desires and fears and from the
thoughts they create and you are at once in your natural state.

Q: No question of reconditioning, changing, or eliminating the mind?

M: Absolutely none. Leave your mind alone, that is all. Don't go along with it. After all, there is no
such thing as mind apart from thoughts which come and go obeying their own laws, not yours. They
dominate you only because you are interested in them. It is exactly as Christ said 'Resist not evil'.
By resisting evil you merely strengthen it.

Q: Yes, I see now. All I have to do is to deny existence to evil. Then it fades away. But does it not
boil down to some kind of auto-suggestion?

M: The auto-suggestion is in full swing now, when you think yourself to be a person, caught
between good and evil. What I am asking you to do is to put an end to it, to wake up and see things
as they are.
About your stay in Switzerland with that strange friend of yours: what did you gain in his company?

Q: Nothing absolutely. His experience did not affect me at all. One thing I have understood: there
is nothing to search for. Wherever I may go, nothing waits for me at the end of the journey.
Discovery is not the result of transportation.

M: Yes, you are quite apart from anything that can be gained or lost.

Q: Do you call it vairagya, relinquishment, renunciation?

M: There is nothing to renounce. Enough if you stop acquiring. To give you must have, and to have
you must take. Better don't take. It is simpler than to practice renunciation, which leads to a
dangerous form of 'spiritual' pride.All this weighing, selecting, choosing, exchanging -- it is all shopping in some 'spiritual' market.
What is your business there? What deal are you out to strike? When you are not out for business,
what is the use of this endless anxiety of choice? Restlessness takes you nowhere. Something
prevents you from seeing that there is nothing you need. Find it out and see its falseness. It is like
having swallowed some poison and suffering from unquenchable craving for water. Instead of
drinking beyond all measure, why not eliminate the poison and be free of this burning thirst?

Q: I shall have to eliminate the ego!

M: The sense 'I am a person in time and space' is the poison. In a way, time itself is the poison. In
time all things come to an end and new are born, to be devoured in their turn. Do not identify
yourself with time, do not ask anxiously: 'what next, what next?' Step out of time and see it devour
the world. Say: 'Well, it is in the nature of time to put an end to everything. Let it be. It does not
concern me. I am not combustible, nor do I need to collect fuel'.

Q: Can the witness be without the things to witness?

M: There is always something to witness. If not a thing, then its absence. Witnessing is natural and
no problem. The problem is excessive interest, leading to self-identification. Whatever you are
engrossed in you take to be real.

Q: Is the 'I am' real or unreal? Is the 'I am' the witness? Is the witness real or unreal?

M: What is pure, unalloyed, unattached, is real. What is tainted, mixed up, dependent and transient
is unreal. Do not be misled by words -- one word may convey several and even contradictory
meanings. The 'I am? that pursues the pleasant and shuns the unpleasant is false; the 'I am' that
sees pleasure and pain as inseparable sees rightly. The witness that is enmeshed in what he
perceives is the person; the witness who stands aloof, unmoved and untouched, is the watch-tower
of the real, the point at which awareness, inherent in the unmanifested, contacts the manifested.
There can be no universe without the witness, there can be no witness without the universe.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #637 on: May 13, 2014, 03:10:07 AM »
Questioner: Before one can realise one's true nature need not one be a person? Does not the ego
have its value?

Maharaj: The person is of little use. It is deeply involved in its own affairs and is completely ignorant
of its true being. Unless the witnessing consciousness begins to play on the person and it becomes
the object of observation rather than the subject, realisation is not feasible. It is the witness that
makes realisation desirable and attainable.

Q: There comes a point in a person's life when it becomes the witness.

M: Oh, no. The person by itself will not become the witness. It is like expecting a cold candle to
start burning in the course of time. The person can stay in the darkness of ignorance forever, unless
the flame of awareness touches it.

Q: Who lights the candle?

M: The Guru. His words, his presence. In India it is very often the mantra. Once the candle is
lighted, the flame will consume the candle.

Q: Why is the mantra so effective?

M: Constant repetition of the mantra is something the person does not do for one's own sake. The
beneficiary is not the person. Just like the candle which does not increase by burning.

Q: Can the person become aware of itself by itself?

M: Yes, it happens sometimes as a result of much suffering The Guru wants to save you the
endless pain. Such is his grace. Even when there is no discoverable outer Guru, there is always the
sadguru, the inner Guru, who directs and helps from within. The words 'outer' and 'inner' are relative
to the body only; in reality all is one, the outer being merely a projection of the inner. Awareness
comes as if from a higher dimension.

Q: Before the spark is lit and after, what is the difference?

M: Before the spark is lit there is no witness to perceive the difference. The person may be
conscious, but is not aware of being conscious. It is completely identified with what it thinks and
feels and experiences. The darkness that is in it is of its own creation. When the darkness is
questioned, it dissolves. The desire to question is planted by the Guru. In other words, the
difference between the person and the witness is as between not knowing and knowing oneself.
The world seen in consciousness is to be of the nature of consciousness, when there is harmony
(sattva); but when activity and passivity (rajas and tamas) appear, they obscure and distort and you
see the false as real.

Q: What can the person do to prepare itself for the coming of the Guru.

M: The very desire to be ready means that the Guru had come and the flame is lighted. It may be a
stray word, or a page in a book; the Guru's grace works mysteriously.

Q: Is there no such thing as self-preparation? We hear so much about yoga sadhana?

M: It is not the person that is doing sadhana. The person is in unrest and resistance to the very
end. It is the witness that works on the person, on the totality of its illusions, past, present and future

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #638 on: May 15, 2014, 04:49:47 AM »
M:  Reality is immovable and yet in constant movement. It is like a mighty river -- it flows and yet it is there -- eternally. What flows is not the river with its bed and banks, but its water, so does the sattva guna, the universal harmony, play its games against tamas and rajas, the forces of darkness and despair. In sattva there is always change and progress, in rajas there is change and regress, while tamas stands for chaos. The three Gunas play eternally against each other -- it is a fact and there can be no quarrel with a fact.

Q:   Must I always go dull with tamas and desperate with rajas? What about sattva?

M:  Sattva is the radiance of your real nature. You can always find it beyond the mind and its many worlds. But if you want a world, you must accept the three gunas as inseparable -- matter -- energy -- life -- one in essence, distinct in appearance. They mix and flow -- in consciousness. In time and space there is eternal flow, birth and death again, advance, retreat, another advance, again retreat -- apparently without a beginning and without end; reality being timeless, changeless, bodyless, mindless awareness is bliss.

Q:   I understand that, according to you, everything is a state of consciousness. The world is full of things -- a grain of sand is a thing, a planet is a thing. How are they related to consciousness?

M:  Where consciousness does not reach, matter begins. A thing is a form of being which we have not understood. It does not change -- it is always the same -- it appears to be there on its own -- something strange and alien. Of course it is in the chit, consciousness, but appears to be outside because of its apparent changelessness. The foundation of things is in memory -- without memory there would be no recognition. Creation -- reflection -- rejection: Brahma -- Vishnu -- Shiva: this is the eternal process. All things are governed by it.

Q:   Is there no escape?

M:  I am doing nothing else, but showing the escape. Understand that the One includes the Three and that you are the One, and you shall be free of the world process.

Q:   What happens then to my consciousness?

M:  After the stage of creation, comes the stage of examination and reflection and, finally, the stage of abandonment and forgetting. The consciousness remains, but in a latent, quiet state.

Q:   Does the state of identity remain?

M: The state of identity is inherent in reality and never fades. But identity is neither the transient
personality (vyakti), nor the karma-bound individuality (vyakta). It is what remains when all self-identification is given up as false -- pure consciousness, the sense of being all there is, or could be. Consciousness is pure in the beginning and pure in the end; in between it gets contaminated by imagination which is at the root of creation. At all times consciousness remains the same. To know it as it is, is realisation and timeless peace.

Q:   Is the sense 'I am' real or unreal?

M:  Both. It is unreal when we say: 'I am this, I am that'. It is real when we mean 'I am not this, nor that'.

The knower comes and goes with the known, and is transient; but that which knows that it does not know, which is free of memory and anticipation, is timeless.

Q:   Is 'I am' itself the witness, or are they separate?

M:  Without one the other cannot be. Yet they are not one. It is like the flower and its colour. Without flower -- no colours; without colour -- the flower remains unseen. Beyond is the light which on contact with the flower creates the colour. realise 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 the self is for ever the unknown, what then is realised in self-realisation?

M:  To know that the known cannot be me nor mine, is liberation enough. Freedom from self-identification with a set of memories and habits, the state of wonder at the infinite reaches of the being, its inexhaustible creativity and total transcendence, the absolute fearlessness born from the realisation of the illusoriness and transiency of every mode of consciousness -- flow from a deep and inexhaustible source. To know the source as source and appearance as appearance, and oneself as the source only is self-realisation.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #639 on: June 02, 2014, 10:11:48 PM »
       "Know that surely all powers are a hindrance
in the way to attaining unity with Me."


      "In the Absolute Reality, there is no 'other,'
nor is there any doubt or any alternatives."

Sri Siddharameshwar Maharaj

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #640 on: June 04, 2014, 04:13:37 AM »
    "All paths lead to unreality.
 Paths are creations within the scope of knowledge.
Therefore, paths and movements cannot transport you into Reality,
because their function is to enmesh you within the dimension of knowledge,
while the Reality prevails prior to it."

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #641 on: June 14, 2014, 04:14:12 AM »
Questioner: I am very much attached to my family and possessions. How can I conquer this
attachment?

Maharaj: This attachment is born along with the sense of 'me' and 'mine'. Find the true meaning of
these words and you will be free of all bondage. You have a mind which is spread in time. One after
another all things happen to you and the memory remains. There is nothing wrong in it. The
problem arises only when the memory of past pains and pleasures -- which are essential to all
organic life -- remains as a reflex, dominating behaviour. This reflex takes the shape of 'I' and uses
the body and the mind for its purposes, which are invariably in search for pleasure or flight from
pain. When you recognise the 'I' as it is, a bundle of desires and fears, and the sense of 'mine', as
embracing 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' children, 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 l? 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.

Q: What am I to be afraid of?

M: For reality to be, the ideas of 'me' and 'mine' must go. They will go if you let them. Then your
normal natural state reappears, in which you are neither the body nor the mind, neither the 'me? nor
the 'mine', but in a different state of being altogether. It is pure awareness of being, without being
this or that, without any self-identification with anything in particular, or in general. In that pure light
of consciousness there is nothing, not even the idea of nothing. There is only light.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #642 on: June 27, 2014, 10:06:11 PM »

"Work neither for yourself nor for others, but for the work's own sake.
A thing worth doing is its own purpose and meaning.
 Make nothing a means to something else."

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #643 on: June 30, 2014, 02:38:48 AM »
Questioner: Do you experience the three states of waking, dreaming and sleeping just as we do, or
otherwise?

Maharaj: All the three states are sleep to me. My waking state is beyond them. As I look at you, you
all seem asleep, dreaming up words of your own. I am aware, for I imagine nothing. It is not
samadhi which is but a kind of sleep. It is just a state unaffected by the mind, free from the past and
future. In your case it is distorted by desire and fear, by memories and hopes; in mine it is as it is --
normal. To be a person is to be asleep.

Q: Between the body and pure awareness stands the ?inner organ?, antahkarana, the ?subtle body?,
the ?mental body?, whatever the name. Just as a whirling mirror converts sunlight into a manifold
pattern of streaks and colours, so does the subtle body convert the simple light of the shining Self
into a diversified world. Thus I have understood your teaching. What I cannot grasp is how did this
subtle body arise in the first instance?

M: It is created with the emergence of the ?I am? idea. The two are one.

Q: How did the ?I am? appear?

M: In your world everything must have a beginning and an end. If it does not, you call it eternal. In my view there is no such thing as beginning or end -- these are all related to time. Timeless being is
entirely in the now.

Q: The antahkarana, or the ?subtle body?, is it real or unreal?

M: It is momentary. Real when present, unreal when over.

Q: What kind of reality? Is it momentary?

M: Call it empirical, or actual, or factual. It is the reality of immediate experience, here and now,
which cannot be denied. You can question the description and the meaning, but not the event itself.
Being and non-being alternate and their reality is momentary. The Immutable Reality lies beyond
space and time. Realise the momentariness of being and non-being and be free from both.

Q: Things may be transient, yet they are very much with us, in endless repetition.

M: Desires are strong. It is desire that causes repetition. There is no recurrence where desire is not.

Q: What about fear?

M: Desire is of the past, fear is of the future. The memory of past suffering and the fear of its
recurrence make one anxious about the future.

Q: There is also fear of the unknown.

M: Who has not suffered is not afraid.

Q: We are condemned to fear?

M: Until we can look at fear and accept it as the shadow of personal existence, as persons we are
bound to be afraid. Abandon all personal equations and you shall be free from fear. It is not difficult.
Desirelessness comes on its own when desire is recognised as false. You need not struggle with
desire. Ultimately, it is an urge to happiness, which is natural as long as there is sorrow. Only see
that there is no happiness in what you desire.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #644 on: August 13, 2014, 05:38:42 AM »
Questioner: You say that whatever you see is yourself. You also admit that you see the world as
we see it. Here is today's newspaper with All the horrors going on. Since the world is yourself, how
can you explain such misbehaviour?

Maharaj: Which world do you have in mind?

Q: Our common world, in which we live.

M: Are you sure we live in the same world? I do not mean nature, the sea and the land, plants and
animals. They are not the problem, nor the endless space, the infinite time, the inexhaustible power.
Do not be misled by my eating and smoking, reading and talking. My mind is not here, my life is not
here. Your world, of desires and their fulfilments, of fears and their escapes, is definitely not my
world. I do not even perceive it, except through what you tell me about it. It is your private dream
world and my only reaction to it is to ask you to stop dreaming.

Q: Surely, wars and revolutions are not dreams. Sick mothers and starving children are not
dreams. Wealth, ill-gotten and misused, is not a dream.

M: What else?

Q: A dream cannot be shared.

M: Nor can the waking state. All the three states -- of waking, dreaming and sleeping -- are subjective, personal, intimate.
 They all happen to and are contained within the little bubble in
consciousness, called 'I'. The real world lies beyond the self.

Q: Self or no self, facts are real.

M: Of course facts are real! I live among them. But you live with fancies, not with facts. Facts never
clash, while your life and world are full of contradictions. Contradiction is the mark of the false; the
real never contradicts itself.
For instance, you complain that people are abjectly poor. Yet you do not share your riches with
them. You mind the war next door, but you hardly give it a thought when it is in some far off country.
The shifting fortunes of your ego determine your values; 'I think', 'I want', 'I must' are made into
absolutes.

Q: Nevertheless, the evil is real.

M: Not more real than you are. Evil is in the wrong approach to problems created by
misunderstanding and misuse. It is a vicious circle.

Q: Can the circle be broken?

M: A false circle need not be broken. It is enough to see it as it is -- non-existent.

Q: But, real enough to make us submit to and inflict indignities and atrocities.

M: Insanity is universal. Sanity is rare. Yet there is hope, because the moment we perceive our
insanity, we are on the way to sanity. This is the function of the Guru -- to make us see the
madness of our daily living. Life makes you conscious, but the teacher makes you aware.

Q: Sir, you are neither the first nor the last. Since immemorial times people were breaking into
reality. Yet how little it affected our lives! The Ramas and the Krishnas, the Buddhas and the Christs
have come and gone and we are as we were; wallowing in sweat and tears. What have the great
ones done, whose lives we witnessed? What have you done, Sir, to alleviate the world's thrall?

M: You alone can undo the evil you have created. Your own callous selfishness is at the root of it.
Put first your own house in order and you will see that your work is done.

Q: The men of wisdom and of love, who came before us, did set themselves right, often at a
tremendous cost. What was the outcome? A shooting star, however bright, does not make the night
less dark.

M: To judge them and their work you must become one of them. A frog in a well knows nothing
about the birds in the sky.

Q: Do you mean to say that between good and evil there is no wall?M: There is no wall,
because there is no good and no evil. In every concrete situation there is only
the necessary and the unnecessary. The needful is right, the needless is wrong.

Q: Who decides?

M: The situation decides. Every situation is a challenge which demands the right response. When
the response is right, the challenge is met and the problem ceases. If the response is wrong, the
challenge is not met and the problem remains unsolved. Your unsolved problems -- that is what
constitutes your karma. Solve them rightly and be free.

Q: You seem to drive me always back into myself. Is there no objective solution to the world's
problems?

M: The world problems were created by numberless people like you, each full of his own desires
and fears. Who can free you of your past, personal and social, except yourself? And how will you do
it unless you see the urgent need of your being first free of cravings born of illusion? How can you
truly help, as long as you need help yourself?

Q: In what way did the ancient sages help? In what way do you help? A few individuals profit, no
doubt; your guidance and example may mean a lot to them; but in what way do you affect humanity,
the totality of life and consciousness? You say that you are the world and the world is you; what
impact have you made on it?

M: What kind of Impact do you expect?

Q: Man is stupid, selfish, cruel.

M: Man is also wise, affectionate and kind.

Q: Why does not goodness prevail?

M: It does -- in my real world. In my world even what you call evil is the servant of the good and
therefore necessary. It is like boils and fevers that clear the body of impurities. Disease is painful,
even dangerous, but if dealt with rightly, it heals.