Saturday, 14 February 2015

Energy Booster-Sri Sri Nisargadatta Maharaj




Everyone is concerned about what happens after death
and no one is concerned about what happened before birth."

 
SEE  what you too could see, here and now, but for the wrong focus of your attention you give no attention to the Self. Your mind is all with things, people and ideas, never with your Self. Bring your Self into focus, become aware of your own existence.

2. How little does man know of his Self [the one, immortal, formless substratum of all that exists], how he takes the most absurd statements about himself for holy Truth. He is told that he is the body, was born, will die, has parents, duties; learns to like what others like and fear what others fear. Totally a creature of heredity and society, he lives by memory and acts by habits. Ignorant of his Self and his true nature, he pursues false aims and is always frustrated. His life and death are meaningless and painful, and there seems to be no way out.

3. Without Self-knowledge all is trouble. If you want to live sanely, creatively, and happily, and have infinite riches to share, search for what you are. Without it you will be consumed by desires and fears, repeating themselves meaninglessly in endless suffering. Most of the people do not know that there can be an end to pain. But once they have heard the good news, obviously going beyond all strife and struggle is the most urgent task that can be. You know that you can be free and now it is up to you.

4. Look at the net and its many contradictions. You do and undo at every step. You want peace, love, happiness and work hard to create pain, hatred and war. You want longevity and overeat, you want friendship and exploit. See your net as made of such contradictions and remove them – your very seeing will make them go.

5. How do you go about finding anything? By keeping your mind and heart on it. Interest there must be and steady remembrance. To remember what needs to be remembered is the secret of success. You come to it through earnestness.



7. I do not believe in spiritual paths. The purpose of spiritual paths is to enmesh you in the world of knowledge, while Reality resides prior to it. All spiritual paths lead to unreality. Discard all paths.

8. We know the outer world of sensations and actions, but of our inner world of thoughts and feelings we know very little. The primary purpose of meditation is to become conscious of, and familiar with, our inner life. The ultimate purpose is to reach the source of life and consciousness. Incidentally, practice of meditation affects deeply our character. We are slaves to what we do not know; of what we know we are masters. Whatever vice or weakness in ourselves we discover and understand its causes and its workings, we overcome it by the very knowing; the unconscious dissolves when brought into the conscious. The dissolution of the unconscious releases energy; the mind feels adequate and becomes quiet.

9. It is not so much the matter of levels as of qualities [gunas]. Meditation is a pure activity and aims at complete elimination of inertia and restlessness. Pure harmony is perfect freedom from sluggishness and restlessness.

10. Once you know with absolute certainty that nothing can trouble you but your own imagination, you come to disregard your desires and fears, concepts and ideas, and live by Truth alone.

11. Refuse all thoughts except one: the thought "I am". The mind will rebel in the beginning, but with patience and perseverance it will yield and keep quiet.

12. The teaching is simple: when the "I am" arises, everything appears, and when "I am" subsides everything disappears. Onto your Absoluteness, which is without form or shape, came this sence "I am", which is also without shape and form.

13.
This "I am" has spontaneously 'appeared' on your Absolute state, therefore it is an illusion. The feeling "I am" is itself an illusion, therefore whatever is seen through this illusion cannot be real.

14. This "I am" has come out of the state prior to it and now is the cause of all suffering. Before the "I am" came you were happy, so revert.

15. Be alert. Question, observe, investigate, learn all you can about confusion, how it operates, what it does to you and others. By being clear about confusion you become clear of confusion.

16. By eliminating the intervals of inadvertence during the waking hours you will gradually eliminate the long interval of absent-mindedness, which you call sleep. You will be aware that you are asleep.

17. By no effort of logic or imagination can you change the "I am" into "I am not". In the very denial of your being you assert it. Once you realise that the world is your own projection, you are free of it.

18. All these sufferings are man-made and it is within man's power to put an end to them. God helps by facing man with the results of his actions and demanding that the balance should be restored. Karma is the law that works for righteousness; it is the healing hand of God.

19. Use your mind. Remember. Observe. You are not different from others. Most of their experiences are valid for you too. Think clearly and deeply, go into the structure of your desires and their ramifications. They are a most important part of your mental and emotional make-up and powerfully affect your actions. Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself. Whatever you come across, go beyond.

20. Purify yourself by a well-ordered and useful life. Watch over your thoughts, feelings, words and actions. This will clear your vision.

21. Ultimately, you are the proof that God exists, not the other way around. For before any question about God can be put, you must be there to put it.

22. Before the mind – I am. "I am" is not a thought in the mind; the mind happens to me, I do not happen to the mind. And since time and space are in the mind, I am beyond time and space, eternal and omnipresent.

23. Since it is awareness that makes consciousness possible, there is awareness in every state of consciousness. Therefore, the very consciousness of being conscious is already a movement in awareness. Interest in your stream of consciousness takes you to awareness. It is not a new state. It is at once recognised as the original, basic existence, which is life itself, and also love and joy.

24. Realisation is but the opposite of ignorance. To take the world as real and one's Self as unreal is ignorance, the cause of sorrow. To know the Self as the only Reality and all else as temporal and transient is freedom, peace and joy. It is all very simple. Instead of seeing things as imagined, learn to see them as they are. When you can see everything as it is, you will also see your Self as you are. It is like cleansing a mirror. The same mirror that shows you the world as it is, will also show you your own face. The thought "I am" is the polishing cloth. Use it.

25. Devotion to your goal makes you live a clean and orderly life, given to the search for Truth and to helping people, and realisation makes noble virtue easy and spontaneous, by removing for good the obstacles in the shape of desires and fears and wrong ideas.

26. The entire purpose of a clean and well-ordered life is to liberate man from the thaldrom of chaos and the burden of sorrow.

27. In reality, only the Ultimate is. The rest is a matter of name and form. And as long as you cling to the idea that only what has name and shape exists, the Supreme will appear to you non-existing.

28. All will happen as you want it, provided you really want it.

29. Within the prison of your world appears a man who tells you that the world of painful contradictions, which you have created, is neither continuous nor permanent and is based on a misapprehension. He pleads with you to get out of it, by the same way by which you got into it. You got into it by forgetting what you are and you will get out of it by knowing your Self as you are.

30. Why not turn away from the experience to the experiencer and realise the full import of the only true statement you can make: "I am"?

31. To you, you get born and die, while to me the world appears and disappears. You see yourself in the world, while I see the world in myself. You cling to the idea that you were born into a world of pain and sorrow; I know that the world is a child of love.

32. Harmony between the inner and the outer is happiness. On the other hand, self-identification with the outer causes suffering.

33. At the root of everything is the feeling "I am". The state of mind, "There is a world" is secondary, for to be I do not need the world, the world needs me.

34. Seeing the false as false, is meditation. This must go on all the time.

35. Deliberate daily exercise in discrimination between the True and the false and renunciation of the false is meditation.

36. When I met my Guru, he told me, "You are not what you take yourself to be. Find out what you are. Watch the sense "I am", find your real Self." I obeyed him, because I trusted him. I did as he told me. All my spare time I would spend looking at myself in silence. And what a difference it made, and how soon!

37. Establish yourself firmly in the awareness of "I am" and reject all that does not go with it. This is the beginning and also the end of all endeavour.

38. Meditation will help you to find your bonds, loosen them, untie them and cast your moorings.

39. To solve a problem you must trace it to its source. Only in the dissolution of the problem in the universal solvents of enquiry and dispassion, can its right solution be found.

40. Why don't you enquire how real are the world and the person?

41. You have a purpose only as long as you are not complete; until then completeness, perfection, is the purpose. But when you are complete in your Self, fully integrated within and without, then you enjoy the universe; you do not labour at it.

42. 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.

43. When things repeatedly happen together, we tend to see a causal link between them. It creates a mental habit, but a habit is not a necessity.

44. False ideas about this "I am" lead to bondage, right knowledge leads to freedom and happiness.

45. Pleasure and pain alternate. Happiness is unshakeable. What you can seek and find is not the real thing. Find what you have never lost, find the inalienable.

46. The sense "I am" is your own. You cannot part with it, but you can impart it to anything, as in saying: "I am young, I am rich, etc." But such self-identifications are patently false and the cause of bondage.

47. Final Reality is prior to consciousness, prior to Self.

48. By forgetting who you are and imagining yourself as a mortal creature, you created so much trouble for yourself that you have to wake up, like from a bad dream. Enquiry also wakes you up.

49. Truth is simple and open to all. Why do you complicate? Truth is loving and loveable. It includes all, accepts all, purifies all. It is untruth that is difficult and a source of trouble. It always wants, expects, demands. Being false, it is empty, always in search of confirmation and reassurance. It is afraid of and avoids enquiry. It identifies itself with any support, however weak and momentary. Whatever it gets, it loses and asks for more.

50. What is your happiness worth when you have to strive and labour for it? True happiness is spontaneous and effortless.

51. "I am" itself is God. The seeking itself is God. In seeking you discover that you are neither the body nor the mind, and the love of the Self in you is for the Self in all. The two are one. The consciousness in you and the consciousness in me, apparently two, really one, seek unity and that is love.

52. Your personal universe does not exist by itself. It is merely a limited and distorted view of the Real. It is not the universe that needs improving, but your way of looking.

53. All desire has its source in the Self. It is all a matter of choosing the right desire.

54. All questions arise from your believing yourself to be a person. Go beyond the personal and see.

55. I ask you only to stop imagining that you were born, have parents, are a body, will die and so on. Just try, make a beginning – it is not as hard as you think.

56. Whatever you do against your better knowledge is sin.

57. Remembering your Self is virtue, forgetting your Self is sin.

58. The sense"I am" is the birth principle. Investigate it and you will finally stabilise in final Reality.

59. Steady faith is stronger than destiny. Destiny is the result of causes, mostly accidental, and is therefore loosely woven. Confidence and good hope will overcome it easily.

60. We discover the Self by being earnest, by searching, enquiring, questioning daily and hourly, by giving one's life to this discovery.

61. On your true state has arisen this subtle principle "I am", which is the cause of all mischief.

62. See your world as it is, not as you imagine it to be. Discrimination will lead to detachment; detachment will ensure right action, right action will build the inner bridge to your real being. Action is proof of earnestness. Do what you are told diligently and faithfully and all obstacles will dissolve.

63. Investigate your world, apply your mind to it, examine it critically, scrutinise every idea about it; that will do.

64. The entire universe of pain is born of desire. Give up the desire for pleasure and you will not even know what is pain.

65. By its very nature pleasure is limited and transient. Out of pain desire is born, in pain it seeks fulfilment, and it ends in the pain of frustration and despair. Pain is the background of pleasure, all seeking of pleasure if born in pain and ends in pain.

66. Sorting out and discarding are absolutely necessary. Everything must be scrutinised and the unnecessary ruthlessly destroyed. Believe me, there cannot be too much destruction. For, in reality, nothing is of value. Be passionately dispassionate – that is all.

67. When through the practice of discrimination and detachment, you lose sight of sensory and mental states, pure being emerges as the natural state.

68. To be a living being is not the ultimate state: there is something beyond, much more wonderful, which is neither being nor non-being, neither living nor not-living. It is a state of pure awareness, beyond limitations of space and time. Once the illusion that the body-mind is oneself is abandoned, death losses its terror, it becomes a part of living.

69. Dive deep within your Self and you will find it easily and simply. Go in the direction of "I am".

70. To know the world you forget the Self – to know the Self you forget the world. What is the world after all? A collection of memories. Cling to one thing, that matters, hold on to "I am" and let go all else. This is sadhana.

71. All the three states of waking, dreaming and sleeping are contained within the life bubble in consciousness called 'I'. The real world lies beyond the self.

72. Be fully aware of your own being and you will be in bliss consciously. Because you take your mind off your Self and make it dwell on what you are not, you lose your sense of well-being, of being well.

73. Delayed response is wrong response. Thought, feeling and action must be one and simultaneous with the situation that calls for them.

74. My experience is that everything is bliss. But the desire for bliss creates pain. Thus, bliss becomes the seed of pain. the entire universe of pain is born of desire. Give up the desire for pleasure and you will not even know what pain is.

75. As you are now, the personality is only an obstacle. Self-identification with the body may be good for an infant, but true growing up depends on getting the body out of the way. Normally, one should outgrow body-based desires early in life. Even the bhogi [worldly enjoyer], who does not refuse worldly enjoyments, need not hanker after the ones he has tasted. Habit, desire for repetition, frustrates both the yogi and the bhogi.

76. The very desire to live is the messenger of death, just as the longing to be happy is the outline of sorrow.

77. There are so many who take the dawn for the noon, a momentary experience for full realisation and destroy even the little they gain by excess of pride. Humility and silence are essential for an aspirant, however advanced. Only a fully ripened Self-realised being [jnani] can allow himself complete spontaneity.

78. There are no distinctive marks of Self-realisation [jnana]. Only ignorance can be recognised, not jnana. Nor does a jnani claim to be something special. All those who proclaim their own greatness and uniqueness are not jnanis. They are mistaking some unusual development for realisation. The jnani shows no tendency to proclaim himself to be a jnani. He considers himself to be perfectly normal, true to his real nature. Proclaiming oneself to be an omnipotent, omniscient and omnipresent deity is a clear sign of ignorance.

79. Be attentive, enquire ceaselessly. That is all.

80. A spark of Truth can burn up a mountain of lies. The opposite is also true. The sun of Truth remains hidden behind the cloud of self-identification with the body.

81. In your world I would be most miserable. To wake up, to eat, to talk, to sleep again – what a bother!

82. The yogi is narrow as the sharp edge of the knife. He has to be to cut deep and smoothly, to penetrate unerringly the many layers of the false. The worldly enjoyer [bhogi] worships at many altars; the yogi serves none but his own true Self.

83. Your own Self is your ultimate teacher. The outer teacher is merely a milestone. It is only your inner teacher that will walk with you to the goal, for he is the goal.

84. There are no others to help. The only thing that can help is to wake up from the dream.

85. Seek within. Your own Self is your best friend.

86. The self by its nature knows itself only. For lack of experience whatever it perceives it takes to be itself. Battered, it learns to look out and to live alone. When right behaviour becomes normal, a powerful inner urge makes it seek its source. The candle of the body is lighted and all becomes clear and bright.

87. Those who know only scriptures know nothing. To know is to be.

88. As long as we delude ourselves by what we imagine ourselves to be, to know, to have, to do, we are in a sad plight indeed. Only in complete self-negation there is a chance to discover our real being.

89. The false self must be abandoned before the real Self can be found.

90. Perceptions based on sensations and shaped by memory imply a perceiver, whose nature you never cared to examine. Give it your full attention, examine it with loving care and you will discover heights and depths of being which you did not dream of, engrossed as you are in your puny image of yourself.

91. You must be serious, intent, truly interested. You must be full of goodwill for yourself.

92. By all means be selfish – the right way. Wish yourself well, labour at what is good for you. Destroy all that stands between you and happiness. Be all, love all, be happy, make happy.

93. All kinds of experiences may come to you – remain unmoved in the knowledge anything perceivable is transient and only the "I am" endures.

94. Without love all is evil. Life itself without love is evil.

95. You are love itself when you are not afraid.

96. In the great mirror of consciousness images arise and disappear, and only memory gives them continuity. And memory is material – destructible, perishable, transcient. On such flimsy foundations we build a sense of personal existence – vague, intermittent, dream-like. This vague persuasion: "I am so and so" obscures the changeless state of pure awareness and makes us believe that we are born to suffer and die.

97. There is progress all the time. Everything contributes to progress. But this is the progress of ignorance. The circles of ignorance may be ever widening, yet it remains a bondage all the same. In due course a Guru appears to teach and inspire us to practise Yoga and a ripening takes place as a result of which the immemorial night of ignorance dissolves before the rising sun of wisdom.

98. When ignorance becomes obstinate and hard and the character gets perverted, effort and the pain of it become inevitable.

99. Freedom to do what one likes is really bondage, while being free to do what one must, what is right, is real freedom.

100. You mean to say everybody's life is totally determined at his birth? What a strange idea! Were it so, the power that determines would see to it that nobody should suffer.

101. Pay no attention to your thoughts. 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.

102. Not to know, and not to know that one does not know, is the cause of endless suffering.

103. What business have you with saving the world, when all the world needs is to be saved from you? Get out of the picture and see whether there is anything left to save.

104. Just like a deficiency disease is cured through the supply of the missing factor, so are the diseases of living cured by a good dose of intelligent detachment.

105. Remove the sense of separateness and there will be no conflict.

106. The whole world is an ever-changing state. No form is permanent. All you have to do is see the dream as a dream... you are the formless, timeless, Unborn. I ask you to stop imagining that you were born, have parents, are a body, will die and so on.

107. Whatever name you give it: will, or steady purpose, or one-pointedness of mind, you come back to earnestness, sincerity, honesty. When you are in dead earnest, you bend every incident, every second of your life to your purpose. You do not waste time and energy on other things. You are totally dedicated, call it will, or love, or plain honesty. We are complex beings, at war within and without. We contradict ourselves all the time, undoing today the work of yesterday. No wonder we are stuck. A little of integrity would make a lot of difference.

108. Collect and strengthen your mind and you will find that your thoughts and feelings, words and actions will align themselves in the direction of your will.

109. Weak-mindedness is due to lack of intelligence, of understanding, which again is the result of non-awareness. By striving for awareness you bring your mind together and strengthen it.

110. Nothing of value can happen to a mind which knows exactly what it wants.

111. Go to the source of both pain and pleasure, of desire and fear. Observe, investigate, try to understand.

112. Once the illusion that the body-mind is oneself is abandoned, death loses its terror, it becomes a part of living.

113. Find the permanent in the fleeting, the one constant factor in every experience.

114. First purify your vision. Learn to see instead of staring. Also you must be eager to see. You need to both clarity and earnestness for Self-knowledge. You need purity of heart and mind, which comes through earnest application in daily life of whatever life you have understood. There is no such thing as compromise in Yoga.

115. Nothing can block you so effectively as compromise, for it shows lack of earnestness, without which nothing can be done.

116. Begin by disassociating yourself from your mind. Resolutely remind yourself that you are not the mind and that its problems are not yours.

117. Go on pondering, wondering, being anxious to find a way. Be conscious of yourself, watch your mind, give it your full attention. Don't look for quick results; there may be none within your noticing. Unknown to you, your psyche will undergo a change, there will be more clarity in your thinking, charity in your feeling, purity in your behaviour. You need not aim at these – you will witness the change all the same. For, what you are now is the result of inattention and what you become will be the fruit of attention.

118. Do not undervalue attention. It means interest and also love. To know, to do, to discover, or to create you must give your heart to it, which means attention. All blessings flow from it.

119. When you are free of the world, you can do something about it.

120. Correct your attitude to your body and leave it alone. Don't pamper, don't torture. Just keep it going, most of the time below the threshold of conscious attention.

121. The nature of the perfect mirror is such that you cannot see it. Whatever you can see is bound to be a stain. Turn away from it, give it up, know it as unwanted.

122. Is not meanness also a form of madness? And is not madness the misuse of the mind? Humanity's problem lies in this misuse of the mind only. All treasures of nature and spirit are open to man who will use his mind rightly.

123. Fear and greed cause the misuse of the mind. The right use of mind is the service of love, of life, of beauty, of Truth.

124. Attend to yourself, set yourself right, mentally and emotionally. Leave alone the reforms and mind the reformer.

125. All you need is to stop searching outside what can be found only 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 a change of your world.

126. 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 it.

127. To go beyond the mind, you must have your mind in perfect order. You cannot leave a mess behind and go beyond. The mess will bog you up. "Pick up your rubbish" seems to be the universal law. And a just law too.

128. Just remember your Self. "I am" is enough to heal your mind and take you beyond. Just have some trust. Common-sense too will tell you that to fulfil a desire you must keep your mind on it. If you want to know your true nature, you must have your Self in mind all the time, until the secret of your being stands revealed.

129. Desire the good of all and the universe will work with you. But if you want your own pleasure, you must earn it the hard way. Before desiring, deserve.

130. It is not the worship of the person that is crucial, but the steadiness and depth of your devotion to the task. Remember, wonder, ponder, live with it, love it, grow into it, grow with it, make it your own – the word of your Guru, outer or inner. Put in all and you will get all. I was doing it. All my time I was giving to my Guru and to what he told me.

131. It is easy, if you are earnest.

132. When you are concerned with Truth, with Reality, you must question every thing, your very life. By asserting the necessity of sensory and intellectual experience you narrow down your enquiry to search for comfort.

133. Question every urge, hold no desire legitimate. Empty of possession, physical and mental, free of all self-concern, be open for discovery.

134. My Guru ordered me to attend to the sense "I am" and to give attention to nothing else. I just obeyed. I did not follow any particular course of breathing, or meditation, or study of scriptures. Whatever happened, I would turn away my attention from it and remain with the sense "I am", it may look too simple, even crude. My only reason for doing it was that my Guru told me so. Yet it worked! Obedience is a powerful solvent of all desires and fears.

135. You can not speak of a beginning of consciousness. The very ideas of beginning and time are within consciousness. To talk meaningfully of the beginning of anything, you must step out of it. And the moment you step out, you realise that there is no such thing and never was.

136. The illusion of being the body-mind is there, only because it is not investigated. Non-investigation is the thread on which all the states of mind are strung. All states of mind, all names and forms of existence are rooted in non-enquiry, non-investigation, in imagination and credulity. It is right to say "I am", but to say "I am this", "I am that" is a sign of not enquiring, not examining, of mental weakness or lethargy.

137. When we are absorbed in other things, in the not-self, we forget the Self.

138. Practice [sadhana] consists in reminding oneself forcibly of one's pure beingness, of not being anything in particular, nor a sum of particulars, not even the totality of particulars, which make up a universe.

139. Enquire what is permanent in the transient, real in the unreal. This is sadhana.

140. Think of yourself by all means. Only don't bring the idea of a body into the picture.

141. Attachment is bondage, detachment is freedom. To crave is to slave.

142. Inertia and restlessness [tamas and rajas] work together and keep clarity and harmony [sattva] down. Tamas and rajas must be conquered before sattva can appear.

143. You come to it by putting an end to indolence and using all your energy to clear the way for clarity and charity. Don't be afraid, don't resist, don't delay. There is nothing to be afraid of. Trust and try. Experiment honestly.

144. That immovable state, which is not affected by the birth and death of a body or a mind, that state you must perceive.

145. In life nothing can be had without overcoming obstacles. The obstacles to the clear perception of one's true being are desire for pleasure and the fear of pain. It is the pleasure-pain motivation that stands in the way.

146. Leave alone your desires and fears, give your entire attention to the subject, to Him who is behind the experience of desire and fear. Ask: who desires? Let each desire bring you back to your Self.

147. It would be a grievous mistake to identify yourself with something external.

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

149. The world and the mind are states of being. The Supreme is not a state. It pervades all states, but it is not a state of something else.

150. Whatever work you have undertaken, complete it. Do not take up new tasks, unless it is called for by a concrete situation of suffering and relief from suffering. Find your Self first, and endless blessings will follow. Nothing profits the world as much as the abandoning of profits. A man who no longer thinks in terms of loss and gain is truly the non-violent man, for he is beyond all conflict.

151. Primarily, ahimsa means what is says, "Don't hurt". It is not doing good that comes first, but ceasing to hurt, not adding to suffering. Pleasing others is not ahimsa.

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

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

154. You can only cease to be as you seem to be now. There is nothing cruel in what I say. To wake up a man from a nightmare is compassion. You came here because you are in pain, and all I say is: wake up, know your Self, be your Self. The end of pain lies not in pleasure. When you realise that you are beyond both pain and pleasure, aloof and unassailable, the the pursuit of happiness ceases and the resultant sorrow too. For pain aims at pleasure and pleasure ends in pain, relentlessly.

155. By being clear about confusion, you become clear of confusion.

156. What is birth and death but the beginning and the ending of a stream of events in consciousness? Because of the idea of separation and limitation they are painful. Momentary relief from pain we call pleasure – and we build castles in the air hoping for endless pleasure which we call happiness. It is all misunderstanding and misuse. Wake up, go beyond, live really.

157. Have your being outside this body of birth and death and all your problems will be solved. They exist because you believe yourself born to die. Undeceive yourself and be free. You are not a person. To be a person is to be asleep.

158. Just look and remember, whatever you perceive is not you, nor yours. It is there in the field of consciousness, but you are not the field and its contents, nor even the knower of the field. Simply look at whatever happens and know you are beyond it.

159. All you need to do is to cease taking yourself to be within the field of consciousness. Unless you have already considered these matters carefully, listening to me once will not do.

160. Of all the people the knower of the Self, the liberated man, is the most trustworthy. But merely to trust is not enough. You must also desire. Without desire for freedom of what use is the confidence that you can acquire freedom? Desire and confidence must go together. The stronger your desire, the easier comes the help. The greatest Guru is helpless as long as the disciple is not eager to learn. Eagerness and earnestness are all-important. Confidence will come with experience. Be devoted to your goal and devotion to him who can guide you will follow. If your desire and confidence are strong, they will operate and take you to your goal, for you will not cause delay by hesitation and compromise. The greatest Guru is your inner Self. Truly, He is the Supreme teacher. He alone can take you to your goal and he alone meets you at the end of the road. Confide in him and you need no outer Guru. But again you must have the strong desire to find him and do nothing that will create obstacles and delays. And do not waste energy and time on regrets. Learn from your mistakes and do not repeat them.

161. Let us wait with improving others until we have seen ourselves as we are and have changed. There is no need to turn round and round in endless questioning; find your Self and everything will fall into its proper place.

162. The body exists in time and space, transient and limited, while the dweller is timeless and spaceless, eternal and all-pervading. To identify the two is a grievous mistake and the cause of endless suffering.

163. You are the god of your world and you are both stupid and cruel. Let God be a concept – your own creation. Find out who you are, how did you come to live, longing for Truth, goodness and beauty in a world full of evil. Of what use is your arguing for or against God, when you just do not know who is God and what you are talking about. The God born of fear and hope, shaped by desire and imagination, cannot be the Power that is the Mind and Heart of the universe.

164. There are two levels to consider – the physical of facts, and the mental of ideas. I am beyond both. Neither your facts nor ideas are mine. What I see is beyond. Cross-over to my side and see with me.

165. You are not here. I am here. Come in! But you don't. You want me to live your life, feel your way, use your language. I cannot, and it will not help you. You must come to me. Words are of the mind and the mind obscures and distorts. Hence, the absolute need to go beyond words and move over to my side. You give reality to concepts, while concepts are distortions of Reality. Abandon all conceptualisation and stay silent and attentive. Be earnest about it and all will be well with you.

166. Why play with ideas? Be content with what you are sure of. And the only thing you can be sure of is "I am". Stay with it, and reject everything else. This is Yoga.

167. If you want to sin, sin wholeheartedly and openly. Sins too have their lessons to teach the earnest sinner, as virtues the earnest saint. It is the mixing up of the two that is so disastrous. Nothing can block you so effectively as compromise, for it shows lack of earnestness, without which nothing can be done.

168. Go deep into the sense of "I am" and you will find. How do you find a thing you have mislaid or forgotten? You keep it in your mind until you recall it. The sense of being, of "I am" is the first to emerge. Ask yourself whence it comes, or just watch it quietly. When the mind stays in the "I am", without moving, you enter a state that cannot be verbalised but can be experienced. All you need to do is to try and try again.

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

170. To nourish the ideas: "I am a sinner, I am not a sinner" is sin. To identify oneself with the particular is all the sin there is. The impersonal is real, the personal appears and disappears.

171. Give up the idea of being what you think yourself to be.

172. What matters is the idea you have of yourself, for it blocks you. Give it up.

173. Easier to change, than to suffer. Grow out of your childishness, that is all.

174. This is childishness, clinging to the toys, to your desires and fears, opinions and ideas. Give it all up and be ready for the Real to assert Itself. This Self-assertion is best expressed in the words: "I am".

175. So far you took yourself to be the movable and overlooked the immovable. Turn your mind inside out. Overlook the movable and you will find your Self to be the ever-present, changeless Reality, inexpressible, but solid like a rock.

176. You are conscious. Hold on to it.

177. In witnessing, in awareness, Self-consciousness, the sense of being 'this' or 'that' is not. Unidentified being remains.

178. When you understand that names and shapes are hollow shells without any content whatsoever, and what is real is nameless and formless, pure energy of life and light of consciousness, you will be at peace, immersed in the deep silence of Reality.

179. All creation toils for its Self and will not rest until it returns to it.

180. What I say is true, but to you it is only a theory. How will you come to know that it is true? Listen, remember, ponder, visualise, experience. Also apply it in your daily life. Have patience with me and above all have patience with yourself, for you are your only obstacle.

181. To receive communication, you must be receptive.

182. All I can tell you is the way I travelled and invite you to take it.

183. As far as I am concerned, my teaching is simple: trust me for a while and do what I tell you. If you persevere, you will find that your trust was justified.

184. Names and shapes changes incessantly. Know your Self to be the changeless witness of the changeful mind. That is enough.

185. You seem to want instant insight, forgetting that the instant is always preceded by a long preparation. The fruit falls suddenly, but the ripening takes time.

186. After all, what I am offering you is the operational approach, so current in Western science. When a scientist describes an experiment and its results, usually you accept his statements on trust and repeat his experiment as he describes it.

187. First reject verbally, then mentally and emotionally, then in action. Give attention to the Reality within you and it will come to light. It is like churning butter. Do it correctly and assiduously and the result is sure to come.

188. The relative cannot result in the Absolute. But the relative can block the Absolute, just as the non-churning of the cream may prevent butter from separating. It is the Real that creates the urge; the inner prompts the outer and the outer responds in interest and effort.

189. If you cannot break a habit all at once, consider the familiar way of thinking and see its falseness. Questioning the habitual is the duty of the mind. What the mind created, the mind must destroy. Or realise that there is no desire outside the mind and stay out.

190. To have the direct experience of a country one must go and live there.

191. Givers there are many; where are the takers?

192. While you repeat verbally: "Give, give", you do nothing to take what is offered. I am showing you a short and easy way to being able to see what I see, but you cling to your old habits of thought, feeling and action and put all the blame on me.

193. Whatever he does, if he does it for the sake of finding his own real Self, will surely bring him to his own Self.

194. No need of faith which is but expectation of results. Here the action only counts. Whatever you do for the sake of Truth, will take you to Truth. Only be earnest and honest. The shape it takes hardly matters.

195. The very facts of repetition, of struggling on and on and of endurance and perseverance, in spite of boredom and despair and complete lack of conviction are really crucial.

196. There is a connection between the word and its meaning, between action and its motive. Spiritual practice is will asserted and reasserted.

197. Meet your own Self. Be with your own Self, listen to it, obey it, cherish it, keep it in mind endlessly. You need no other guide. As long as your urge for Truth affects your daily life, all is well with you. Live your life without hurting anybody. Harmlessness is a most powerful form of Yoga and it will take you speedily to your goal. This is what I call Nisarga Yoga, the Natural Yoga. It is the art of living in peace and harmony, in friendliness and love. The fruit of it is happiness, uncaused and endless.

198. Turn within and you will come to trust your Self.

199. What prevents you from knowing is not the lack of opportunity, but the lack of ability to focus in your mind what you want to understand. If you could but keep in mind what you do not know, it would reveal to you its secrets. But if you are shallow and impatient, not earnest enough to look and wait, you are like a child crying for the moon.

200. There is nothing wrong in repeating the same truth again and again until it becomes Reality. People need to hear words, until facts speak to them louder than words.

201. In my world there is community, insight, love, real quality; the individual is the total, the totality is in the individual. All are one and the One is all.

202. To remember what needs to be remembered is the secret of success. You come to it through earnestness.

203. Knowing the world to be a part of myself, I pay it no more attention than you pay to the food you have eaten.

204. 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.

205. To lose entirely all interest in knowledge results in omniscience.

206. Once you know your mind and its miraculous powers, and remove what poisoned it – the idea of a separate and isolated person – you just leave it alone to do its work among things for which it is well suited. To keep the mind in its own place and on its own work is the liberation of the mind.

207. Who would have witnessed the "I am" if your prior state of non-beingness were not there?

208. Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself.

209. Earnestness is not a yearning for the fruits of one's endeavours. It is an expression of an inner shift of interest away from the false, the unessential, the personal.

210. The desire for Truth is the best of all desires, yet it is still a desire. All desires must be given up for the Real to be. Remember that you are. This is your working capital. Rotate it and there will be much profit.

211. A man who claims to know what is good for others is dangerous.

212. There can be no consciousness without awareness, but there can be awareness without consciousness, as in deep sleep.

213. Do not look for me in identification with or opposition to something: I am where desire and fear are not.

214. Consciousness does not shine by itself. It shines by a light beyond it.

215. 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.

216. 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.

217. Awareness becomes consciousness when it has an object. The object changes all the time. In consciousness there is movement; awareness by itself is motionless and timeless, here and now.

218. All consciousness is limited and therefore painful. At the root of consciousness lies desire, the urge to experience.

219. The world is but a succession of experiences and you are what makes them conscious, and yet remain beyond all experience. It is like the heat, the flame and the burning wood. The heat maintains the flame, the flame consumes the wood. Without heat, there would be neither flame nor fuel. Similarly, without awareness there would be no consciousness, nor life, which transforms matter into a vehicle of consciousness.

220. You can have for the asking all the peace you want. You must ask with an undivided heart and live an integrated life. Detach yourself from all that makes your mind restless. Renounce all that disturbs its peace. If you want peace, deserve it and don't disturb it by being a slave to your desires and fears.

221. The primary concept "I am" is dishonest, a cheat, it has deceived you into believing what is not. Focus sharply on the "I am" and it will disappear.

222. Discover all that you are not – body, feelings thoughts, time, space, being and not-being, this or that – nothing, concrete or abstract, which you perceive can be you. The very act of perceiving shows that you are not what you perceive.

223. Go within and discover what you are not. Nothing else matters.

224. Distrust your mind, and go beyond it to the direct experience of being, knowing and loving. There are many starting points – they all lead to the same goal. You may begin with selfless work, abandoning the fruits of action; you may then give up thinking and in the end give up all desires. Here, giving up is the operational factor. Or you may not bother about anything you want, or think, or do and just stay put in the thought and feeling "I am", focussing "I am" firmly in your mind. All kinds of experience may come to you – remain unmoved in the knowledge that all perceivable is transient, and only the "I am" endures.

225. That which sees all and nothing is the inner teacher. He alone is, all else only appears to be. He is your own Self, your hope and assurance of freedom; find him and cling to him and you will be saved and safe.

226. The Self is solid, steady, changeless, beginningless and endless, ever new, ever fresh. Desirelessness and fearlessness will take you there.

227. Whatever happens it happens to you. What you do, the doer is in you. Find the subject of all that you are as a person.

228. Give up all questions except one: "Who am I?" After all, the only fact you are sure of is that you are. The "I am" is certain. The "I am this" is not. Struggle to find out what you are in reality. Give your heart and mind to it, think of nothing else.

229. Adhere to the thought that you are the ground of all knowledge, the immutable and perennial awareness of all that happens to the senses and mind. If you keep it in mind all the time, aware and alert, you are bound to break the bounds of non-awareness and emerge into pure life, light and love.

230. The idea, "I am the witness only", will purify the body and the mind and open the eye of wisdom. Then man goes beyond illusion and his heart is free of all desires. Just like ice turns to water and water to vapour, and vapour dissolves in air and disappears into space, so does the body dissolve into pure awareness, then into pure being, which is beyond all existence and non-existence.

231. By focussing the mind on "I am", on the sense of being, the "I am so-and-so" dissolves, the "I am a witness only" remains and that too eventually submerges into "I am all". Abandon the idea of a separate 'I' and the question of "Whose experience?" will not arise.

232. When you discern and let go all that is unreal, what remains is real.

233. The good news of enlightenment will, sooner or later, bring about a transformation. First hearing, then remembering, pondering and so on. We are on familiar ground. The man who heard the news becomes a yogi; while the rest continue in their worldly pursuits of joys and sorrows.

234. Thinking yourself to be a person – living, feeling, thinking, active, passive, pleased or pained – is a mere habit, built on memory, prompted by desire. Question yourself, ask yourself: "Is it so?", "Who am I?", "What is behind and beyond all this?" And soon you will see your mistake. It is in the very nature of a mistake to cease to be, when seen.

235. What is perceived in pure awareness, unaffected by desire and fear, is what is called a fact.

236. Love is a state of being. Sex is energy. Love is wise, sex is blind.

237. What is going on is a projection of your mind. A weak mind cannot control its own projections. Be aware, therefore, of your mind and its projections. You cannot control what you do not know. On the other hand, knowledge gives power. In practice it is very simple. To control yourself, know yourself.

238. Give your undivided attention to the most important in your life, yourself. Of your personal universe you are the centre – without knowing the centre what else can you know?

239. The universe is of tremendous value. By going beyond it you realise your Self. Find a foothold in the beyond and all will be clear and easy.

240. Desires and fears remain only in your memory. Realise that their root is in expectation born of memory, and they will cease to obsess you.

241. In the ultimate state there is neither sorrow nor happiness, only freedom. Happiness depends on something or other and can be lost; freedom from everything depends on nothing and cannot be lost. Freedom from sorrow has no cause and therefore, cannot be destroyed. Realise that freedom.

242.
You evaluate the world as name and form, but when name and form are dissolved, a dissolution takes place. It is all happening spontaneously. There is no question of you trying to do anything.

243. Consciousness and unconsciousness, while in the body, depend on the condition of the brain. But the Self is beyond both, beyond the brain, beyond the mind. The fault of the instrument is no reflection on its user.

244. Everybody sees the world through the idea he has of himself. If you imagine yourself as separate from the world, the world will appear as separate from you and you will experience desire and fear. I do not see the world as separate from me, and so there is nothing for me to desire or fear.

245. Wisdom lies in never forgetting the Self as the ever-present source of both the experiencer and his experience.

246. Wisdom is eternally negating the unreal. To see the unreal is wisdom. Beyond this lies the inexpressible.

247. Once you realise that the person is merely a shadow of the Reality, but not the Reality itself, you cease to fret and worry. You agree to be guided from within and life becomes a journey into the unknown.

248. Freedom is freedom from worry. Having realised that you cannot influence the results, pay no attention to your desires and fears. Let them come and go. Don't give them nourishment of interest and attention.

249. The illusion of being the body-mind is there only because it is not investigated. Non-investigation is the thread on which all the states of mind are strung.

250. The "I am" is the sum total of all that you perceive, it's time-bound, the "I am" itself is an illusion, you are not the "I am" you are prior to it.

251. A man who knows that he is neither body nor mind cannot be selfish, for he has nothing to be selfish for. Or, you may say, he is equally "selfish" on behalf of everybody he meets; everybody's welfare is his own.

252. All your problems arise because you have defined and therefore limited yourself. When you do not think yourself to be this or that, all conflict ceases. Any attempt to do something about your problems is bound to fail, for what is caused by desire can be undone only in freedom from desire.

253. The pure mind sees things as they are – bubbles in consciousness. These bubbles are appearing, disappearing and reappearing, without having real being. No particular cause can be ascribed to them, for each is caused by all and affects all. Each bubble is a body and all these bodies are mine.

254. All your questions are sprouting from your identification with the body-form. You should go inside. All hopes and desires should be for the Self. You should only be craving the Self.

255. Prior to the appearance of this form, I was neither being or no being. Consciousness has to appear in this form, so this form can recognise consciousness.

256. Whatever appears in consciousness will disappear in consciousness, but consciousness is ever present.

257. On what basis is one confident about this existence? What does it depend on?

258. For the earnest seeker it is easy to realise the Self, but it is difficult for others.

259. Everything becomes clear when you strive to realise the Self and not God. This realisation, even for a moment, wipes out all past and makes you free of all future strain and trouble.
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260. God may exist but only if there is an 'I' to perceive it. Without an 'I' to perceive it who will confirm his existence? The 'I' creates God!

261. You become thought free when you are not thinking about yourself.

262. A Self-realised being is not affected by life or death.

263. The one who has created all bodies is the one who decides their karma, the activity that they perform.

264. Once you transcend the idea that "I am the body", then it won't matter whether life is short or long. The illusory world [maya] in no way can affect you.

265. Realise that eternal, Absolute state [Parabrahman], which is prior to all conception. Abide in That!

266. Living is life's only purpose.

267. My Guru 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.

268. The mind creates time and space, and takes its own creations for reality. All is here and now, but we do not see it. Truly, all is in me and by me. There is nothing else. The very idea of 'else' is a disaster and a calamity.

269. It is the choices you make that are wrong. To imagine that some little thing – food, sex, power, fame – will make you happy is to deceive yourself.

270. The Self is universal and its aims are universal. There is nothing personal about the Self. Live an orderly life, but do not make it a goal by itself.

271. Nothing profits the world as mush as the abandoning of profits. A man who no longer thinks in terms of loss and gain is the truly non-violent man, for he is beyond all conflict.

272. To divide and particularise is in the mind's very nature. There is no harm in dividing. But separation goes against fact. Things and people are different, but they are not separate. Nature is one, Reality is one. There are opposites, nut no opposition.

273. When you look at anything as separate from you, you cannot love it for you are afraid of it. Alienation causes fear, and fear deepens alienation. It is a vicious circle. Only Self-realisation can break it. Go for it resolutely.

274. Just as a speck in the eye, causing inflammation, may wipe out the world, so the mistaken idea "I am the body-mind" causes the self-concern, which obscures the universe. It is useless to fight the sense of being a limited and separate person unless the roots of it are laid bare. Selfishness is rooted in the mistaken ideas of oneself. Clarification of the mind is Yoga.

275. The mind cannot know what is beyond the mind, but the mind is known by what is beyond it.

276. In reality, nothing happens. There is no past, no future. Onto the screen of the mind destiny forever projects its pictures, memories of former projections, and thus illusion constantly renews itself. The pictures come and go – light intercepted by ignorance. See the light and disregard the picture.

277. 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.

278. 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.

279. The 'here' is everywhere, and the 'now' always. Go beyond the "I am the body" idea, and you will find that space and time are in you and not you in space and time. Once you have understood this, the main obstacle to realisation is removed.

280. You are concerned with your own happiness and I am telling you that there is no such thing. Happiness is never your own, it is where the 'I' is not.

281. The world is but the surface of the mind, and the mind is infinite. What we call thoughts are just ripples in the mind. When the mind is quiet, it reflects the Reality. When it is motionless through and through; it dissolves and only the Reality remains. This Reality is so concrete, so actual, so much more tangible than mind and matter, that compared to it even diamond is soft like butter. This overwhelming actuality makes the world dream-like, misty, irrelevant.

282. There is only a stream of sensations, perceptions, memories and ideations.

283. A man who is given a stone and assured that it is a priceless diamond will be mightily pleased until he realises his mistake; in the same way pleasures lose their tang and pains their barb when the Self is known. Both are seen as they are – conditional responses, mere reactions, plain attractions and repulsions, based on memories or preconceptions. Usually pleasure and pain are experienced when expected. It is all a matter of acquired habits and convictions.

284. As long as there is the body and the sense of identity with the body, frustration is inevitable. Only when you know your Self as entirely alien to and different from the body, will you find respite from the mixture of fear and craving inseparable from the "I am the body" idea.

285. Happiness is our real nature and we shall never rest until we find it. But rarely do we know where to seek. Once you have understood that the world is but a mistaken view of the Reality, and it is not what it appears to be, you are free of its obsessions.

286. Pleasure is a distraction and a nuisance, for it merely increases the false conviction that one needs to have and do things to be happy when in reality it is just the opposite.

287. To see everything as imagination born of desire is necessary for Self-realisation. We miss the Real by lack of attention and create the unreal by excess of imagination.

288. Do what you believe in and believe in what you do. All else is waste of energy and time.

289. To be is to suffer. the narrower the circle of my self-identification, the more acute the suffering caused by desire and fear.

290. What I teach is the ancient and simple way of liberation through understanding. Understand your own mind and its hold on you will snap. The mind misunderstands, misunderstanding is its very nature. Right understanding is the only remedy, whatever name you give it.

291. The person is what I appear to be to other persons. To myself I am the infinite expanse of consciousness in which innumerable persons emerge and disappear in endless succession.

292. Just keep in mind the feeling "I am", merge in it, until your mind and feeling become one. By repeated attempts you will stumble on the right balance of attention and affection, and your mind will be firmly established in the thought-feeling "I am". Whatever you think, say, or do, this sense of immutable and affectionate being remains as the ever-present background of the mind.

293. The changeful keeps on changing, while the changeless is waiting. Do not expect the changeful to take you to the changeless – it can never happen.

294. You are the perceiving point, the non-dimensional source of all dimensions.

295. The realised man knows what others merely hear, but do not experience. Intellectually they may seem convinced, but in action they betray their bondage.

296. What happens to the body and the mind may not be within your power to change, but you can always put an end to your imagining yourself to be body and mind. Whatever happens, remind yourself that only your body and mind are affected, not your Self.

297. Be empty of all mental content, of all imagination and effort, and the very absence of obstacles will cause Reality to rush in.

298. Spiritual maturity lies in the readiness to let go of everything. The giving up is the first step. But real giving up is the realisation that there is nothing to give up, for nothing is your own. It is like deep sleep – you do not give up your bed when you fall asleep, you just forget it.

299. 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.

300. Forget the known, but remember that you are the knower. Don't be all the time immersed in your experiences. Remember that you are beyond the experiencer, ever Unborn and deathless.

301. To want nothing and do nothing – that is true creation! To watch the universe emerging and subsiding in one's heart is a wonder.

302. When effort is needed, effort will appear. When effortlessness becomes essential, it will assert itself. You need not push life about. Just flow with it and give yourself completely to the task of the present moment, which is the dying now to the now. For living is dying. Without death life cannot be.

303. To work in the world is hard, to refrain from all unnecessary work is even harder.

304. The moment you know your real being, you are afraid of nothing. Death gives freedom and power. To be free in the world, you must die to the world. Then the universe is your own, it becomes your body, an expression and a tool. The happiness of being absolutely free is beyond description. On the other hand, he who is afraid of freedom cannot die.

305. Does a happy man seek happiness? How restless people are, how constantly on the move! It is because they are in pain that they seek relief in pleasure. All the happiness they can imagine is in the assurance of repeated pleasure.

306. The only difference between us is that I am aware of my natural state, while you are bemused. Just like gold made into ornaments has no advantage over gold dust, except when the mind makes it so, so are we are in being – we differ only in appearance. We discover it by being earnest, by searching, enquiring, questioning daily and hourly, by giving oneís life to this discovery.

307. Do not identify yourself with the world and you will not suffer.

308. Do understand that you are destined for enlightenment. Co-operate with your destiny, dont go against it, dont thwart it. Allow it to fulfil itself. All you have to do is to give attention to the obstacles created by the foolish mind.

309. You need not get at Reality, for you are it. It will get at you, if you give it a chance. Let go of your attachment to the unreal and the Real will swiftly and smoothly slip into its own. Stop imagining yourself being or doing this or that and the realisation that you are the source and heart of all will dawn upon you.

310. The Real does not die, the unreal never lived.

311. I see no difference between you and me. My life is a succession of events, just like yours. Only I am detached and see the passing show as a passing show, while you stick to things and move along with them.

312. Yes, I appear to hear and see and talk and act, but to me it just happens, as to you digestion or perspiration happens. The body-mind machine looks after it, but leaves me out of it. Just as you do not need to worry about growing hair, so I need not worry about words and actions. They just happen and leave me unconcerned, for in my world nothing ever goes wrong.

313. Pleasure and pain lost their sway over me. I was free from desire and fear. I found myself full, needing nothing.

314. To me it is 'a body', not 'my body', 'a mind'. not 'my mind'. The mind looks after the body all right, I need not interfere.

315. Whatever is done, is done on the stage. Joy and sorrow, life and death, they all are real to the man in bondage; to me they are all in the show, as unreal as the show itself.

316. To me nothing ever happens. There is something changeless, motionless, immovable, rock-like, unassailable; a solid mass of pure being-consciousness-bliss. I am never out of it. Nothing can take me out of it, no torture, no calamity.

317. Man alone can destroy in himself the roots of pain.

318. All is attended to in minutest details and yet there is a sense of unreality about it all. So is the case with me. All happens as it needs, yet nothing happens. I do what seems to be necessary, but at the same time I know that nothing is necessary, that life itself is only a make-belief.

319. There was discovery and it was sudden. Just as at birth you discover the world suddenly, as suddenly I discovered my real being.

320. I am neither conscious nor unconscious. I am beyond the mind and its various states and conditions. A person is a set pattern of desires and thoughts and resulting actions; there is no pattern in my case. There is nothing I desire or fear, so how can there be a pattern?

321. All that is experienced, perceived and conceived by an 'I', as well as the 'I' is part of the illusion [maya].

322. Act on what you think is true. This is the way to Truth. Action is the test of Truth.

323. I have come to the conclusion that consciousness and whatever appears in consciousness is nothing but a gigantic fraud.

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

325. My world is absolutely free; everything in it is self-determined. Therefore I keep on saying that all happens by itself. There is order in my world too, but it is not imposed from outside. It comes spontaneously and immediately, because of its timelessness. Perfection is not in the future. It is now.

326. There is no religion, no karma, no time. There is only the all-prevading life-force. Do not try to know it, but hold on to what you have heard. It is the natural state where there is no memory that "I am the body". The one who holds the saying of the Guru as ultimate, will get forbearance and will get the state of Reality. Even if there is knowledge of Reality, it is not everlasting or true. As it is an experience, it cannot last. All is Reality, all is blisssful and peaceful. The memory of personality, however, is a misery. Remember that.

327. Whatever name you give it: will, or steady purpose, or one pointedness of mind, you come back to earnestness, sincerity, honesty. When you are in dead earnestness, you bend every incident, every second of your life to your purpose. You do not waste time and energy on other things. You are totally dedicated, call it will, or love, or plain honesty. We are complex beings, at war within and without. We contradict ourselves all the time, undoing today the work of yesterday. No wonder we are stuck. A little of integrity would make a lot of difference.

328. Go deep into the sense of "I am" and you will find. How do you find a thing you have mislaid or forgotten? You keep it in your mind until you recall it. The sense of being, of "I am" is the first to emerge. Ask yourself whence it comes, or just watch it quietly. When the mind stays in the "I am", without moving, you enter a state that cannot be verbalised but can be experienced. All you need to do is to try and try again.

329. I can tell you about myself. I was a simple man, but I trusted my Guru. What he told me to do, I did. He told me to concentrate on "I am" – I did. He told me that I am beyond all perceivables and conceivables – I believed. I gave him my heart and soul, my entire attention and the whole of my spare time. As a result of faith and earnest application, I realised my Self within three years.

330. Detach yourself from all that makes your mind restless. Renounce all that disturbs its peace. If you want peace, deserve it.

331. Emotional reactions, born of ignorance or inadvertence, are never justified. Seek a clear mind and a clean heart. All you need is to keep quietly alert, enquiring into the real nature of yourself. This is the only way to peace.

332. For him, the sincere seeker, the right procedure is to adhere to the thought that he is the ground of all knowledge, the immutable and perennial awareness of all that happens to the senses and mind. If he keeps it in mind all the time, aware and alert, he is bound to break the bounds of non-awareness and emerge into pure life, light and love. The idea – "I am the witness only" will purify the body and the mind and open the eye of wisdom. Then man goes beyond illusion and his heart is free of all desires. Just like ice turns to water and water to vapour, and vapour dissolves in air and disappears into space, so does the body dissolve into pure awareness, then into pure being, which is beyond all existence and non-existence.

333. You are not the body. The only solution is for you to give up your identity with the body-mind.

334. I see what you too could see, here and now, but for the wrong focus of your attention. You give no attention to your Self. Your mind is all with things, people and ideas, never with your self. Bring your Self into focus, become aware of your own existence. See how you function, watch the motives and results of your actions. Study the prison you have built around yourself, by inadvertence.

335. Why do you feel sorry for this mortal body?

336. Look at the net and its many contradictions. You do and undo at every step. You want peace, love, happiness and work hard to create pain, hatred and war. You want longevity and overeat, you want friendship and exploit. See your net as made of such contradictions and remove them – your very seeing will make them go.

337. How do you go about finding anything? By keeping your mind and heart on it. Interest there must be and steady remembrance. To remember what needs to be remembered is the secret of success. You come to it through earnestness.

338. First purify your vision. Learn to see instead of staring. Also you must be eager to see. You need to both clarity and earnestness for self-knowledge. You need purity of heart and mind, which comes through earnest application in daily life of whatever life you have understood. There is no such thing as compromise in Yoga.

339. Take the first step first. All blessings come from within. Turn within. "I am" you know. Be with it all the time you can spare, until you revert to it spontaneously. There is no simpler and easier way.

340. It is easier to understand that the entire manifestation is in the nature of a dream, or a mirage, but you interpret the rest of the manifestation as being a mirage and won't let go of the seer of a phenomenon. The seer is also part of the mirage. See it all as a dream and be done with it.

341. Refuse all thoughts except one: the thought "I am". The mind will rebel in the beginning, but with patience and perseverance it will yield and keep quiet.

342. All you need is to stop searching outside what can be found only 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 a change of your world.

343. Have your Guru always in your heart and remember his instructions – this is real abidance with the True.

344. You must exist prior to witnessing for witnessing to happen.

345. We discover Self by being earnest, by searching, enquiring, questioning daily and hourly, by giving one's life to this discovery.

346. You are not this mortal body, so why even be concerned with it?

347. When the "I am" beingness state goes, that Absolute state will again prevail. It ever prevails. The state in which you were eight days prior to conception or thousands of years prior to that, whatever that state is, that state ever prevails whether the beingness state is there or the beingness disappears. That is the eternal state of yours.

348. Forget me, forget Maharaj, forget the teachings, just stay in the Self as a portal to the Absolute.... Forget me, forget Maharaj, forget the teaching, stay in the consciousness and your own unique path will emerge for you.

349. Stay in the Self as a portal to the Absolute, be the Self as a portal to the Absolute.

350. The Supreme is the easiest to reach for it is your very being. It is enough to stop thinking and desiring anything, but the Supreme.

351. Expect nothing from experiences, all experiences do is lead you to more experiences.

352. All that explanations do is help you to feel better about what happened. Cause and effect are just a way of thinking about things.

353. There is no karma in final Reality.

354. Take the first step first. All blessings come from within. Turn within. "I am" you know. Be with it all the time you can spare, until you revert to it spontaneously. There is no simpler and easier way.

355. 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 timeslessly 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 disturbances, that is all.

356. My concepts, if implanted in you, will destroy all other words and concepts.

357. Being the Self is worshipping the Self.

358. My religion is to worship the Self.

359. Everything is zero. There is no gain, there is no loss.

360. Actions occur, blame or praise is assigned later. Be free from the fruit of your action.

361. Happiness is where the 'I' is not.

362. All that is to be will be.

363. When I see myself as everything, that is love.

364. There is no one nor anything closer or further away from the Self.

365. What you know about yourself came from outside of you, therefore discard it.

366. I am not interested in your illusion or your imagined entity.

367. Stay in the Self. Stay prior to the senses.

368. There is no birth. There is no death. There is no person. It is all a concept. It is all an illusion. You are the child of a barren woman.

369. I simply followed my Guru's instruction which was to focus the mind on pure being "I am", and stay in it. I used to sit for hours together, with nothing but the "I am" in my mind and soon peace and joy and a deep all-embracing love became my normal state. In it all disappeared – myself, my Guru, the life I lived, the world around me. Only peace remained and unfathomable silence.

370. Consciousness is the Guru of the Guru.

371. All that you can teach is understanding; the rest comes on its own.

372. Discard all as "not this, not this" [neti-neti]. All layers or veils are consciousness to be discarded, The "I am", the sense of beingness, is a temporary state. Prior to "I am" is the consciousness, also called "the Self of All".

373. Hold onto the "I am", the sense of beingness, discard all else.

374. The important thing is consciousness. You must give your full attention to the consciousness itself, Self itself. That is the process of meditation; then all the secrets are revealed to you by the Self.

375. In the Absolute, I do not even know that I am.

376. There is no such thing as enlightenment, because there is no entity to be enlightened.

377. What does consciousness depend upon?

378. I am nothing perceivable or conceivable. All perceivables or conceivables are to be discarded as "not this, not this", until the negator too is discarded or negated.

379. By enquiry, deconstruction through a process of negation, "not this, not this", all conditioning that gives the illusion or appearances of difference or separation from the substratum that is consciousness.

380. To go beyond, we must pass through total negation of everything as having independent existence.

381. Resolutely reject what you are not until the real Self [the Absolute] emerges in its glorious nothingness. It is not-a-thingness.

382. Once the attention is fixed on the substratum of consciousness [final Reality], there is nothing left. In short, you liquidate that yardstick of body-mind as your identity.

383. I see only consciousness and know everything to be but consciousness. As you know the picture on the cinema screen to be light.

384. It is not possible for a phenomenal object to achieve something, and this body is only a phenomenal object.

385. In fact, there is no body or a world to contain it. There is only a mental condition, a dream-like state easy to dispel by questioning its reality.

386. Even the consciousness is a temporary appearance, an appearance on the absolute Reality.

387. Go in, prior to thoughts, prior to beingness, prior to consciousness itself. The basic concept, beingness, is itself an illusion.

388. The original state is timeless, formless, and that what has come about is merely an illusion. The sum total is, whatever experiences you have, whether for a day or for years, it is all an illusion.

389. Krishna said, "Remember me, I am always there." What is that state of Krishna? He is beyond the body-mind state; that means he is the consciousness. Further, Krishna is the absolute Reality.

390. The spray of the ocean contains innumerable droplets, but they are the ocean only.

391. The eye does not see, does not notice the consciousness prior to the opening of the eye lid.

392. The experience of presence is part of the "I am", and should not be there.

393. Since you are formless consciousness, you can perform no action nor have a particular behavior. Therefore, there is no doer and there is no action that has been performed by a doer, of a particular behavior. Imagining that you can realise your true nature through actions or behaviors is delusion.

394. Whatever exists has no substance. It is unreal. The present moment is unreal. It is very simple: the present moment is time-bound, and anything that is time-bound is untrue.

395. If there is no consciousness there is no God. The existence and essence of God are both in this consciousness, and therefore in this body. The body is consciousness.

396. I have come to the conclusion that the world is spontaneously there without any seed or cause; its creation is causeless or seedless. Seeking out causes is a past time of the mind. There is no duality of cause and effect.

397. You are neither body nor in the body. There is no such thing as a body. Just as the universe is contained in consciousness, so too this physical body is merely an appearance in consciousness.

398. If you can remember it or forget it, it is not the Reality. There is only one Truth in the world and that is that everything is unreal.

399. If you can remember it or forget it, it is not you, therefore discard it.

400. You must remember that you are prior to the word; kill the words. Don't frame your knowledge, don't condition it by words. Be prior to the words.

401. I am telling you a simple thing: get rid of the notion that you are this corpse. The body is dead always. The body is inert. You are not the body. Do nothing else except this; do not identify the Self with a body.

402. Without the experience of the waking and sleep states, try to explain what you are.

403. The realised man has lost the capacity of identifying himself with anything. He is without location, placeless, beyond space and time, beyond the world, beyond words and thoughts is he.

404. We are neither matter or energy, neither body nor mind.
405. Time is in the mind. Space is in the mind. The law of cause and effect is just a way of thinking.

406. Things happen without cause.

407. As to my mind, there is no such thing. There is consciousness in which everything happens.

408. There is no entity that needs enlightenment. There is no such thing as enlightenment!

409. The worshiper is the Self and the object of worship is also the Self, the consciousness.

410. Personality is a mistaken identity. There is no such thing as a person or self. Any image you have of yourself is not true.

411. Abide only in consciousness. In your attention, only consciousness should be there. This is meditation. What I mean by meditation is to reject all experiences and to be in the experience-less state.

412. You have only to abide in that consciousness.

413. Whatever you understand, you are not that.

414. The world is not; it is a mere appearance.

415. All your activities, material and spiritual, are in this illusion. Once you understand the object of spirituality, you will also understand that spirituality is unreal.

416. Consciousness has no shape or design. You are and I am, but only as points in consciousness. We are nothing apart from consciousness. This must be well grasped. The world hangs on the thread of consciousness. No consciousness, no world.

417. There is no creator and nobody created me.

418. All experience is illusory, limited and temporal. Whatever the experiencer feels or thinks is all in the consciousness, and is not real. Expect nothing from experience.

419. All knowledge is a form of ignorance.

420. Not only is the body-mind unreal, but this manifest consciousness, this universe, is also unreal. The I am-ness is dream-like, ephemeral.

421. My Guru told me that consciousness, the Self, is the Guru.

422. I talk only to the consciousness about the consciousness.

423.
The conscious presence depends on the body, and the body is nothing but the sperm and ovum, so where is this 'you'? The body is like an instrument that says, "I am", like an announcer. Presently you think you are the body-mind, and whatever concepts you have collected are flowing out. When you begin spirituality, you reject the body-mind with "I am not that." Then you come to the "I am" only, without words. Then you are everything, you are not confined to the body.

424.
From where do you know that you are?

425.
Anything that appears in time is an illusion to be discarded.

426. Ultimately, you are not even the observer.

427. There is really no witness because there is nothing to be witnessed. Seek the source of consciousness.

428. That which makes you think that you are human is not human. It is but a dimensionless point of consciousness; a conscious nothing. So long as you consider yourself as a separate entity wanting spiritual salvation, all this is useless.

429. We think that when the body is destroyed, the consciousness is also destroyed; it is not destroyed; it becomes one with the universal Reality.

430. The consciousness, the Self, is the soul of the manifest world; and you, the Absolute, are the soul of the consciousness.

431. Consciousness is a temporary condition which is upon the total, timeless, spaceless, changeless state. It is a happening which has come and which will disappear.

432. I take my stand in the original state where I was not aware that I am.

433. The Absolute is without quality and beyond consciousness.

434. I do not believe in spirituality. Spirituality is as discardable as dishwater. I am nothing, and even the word nothing has no meaning.

435. In the end, one has to give up even the association with consciousness itself. This is the ultimate aim. You are consciousness. Where is the question of your merging with the consciousness?

436. Whatever you meditate on, you are not that. Whatever you observe, you are not that. So in this way, reject whatever you observe and finally settle down where no more observation is.

437. To go beyond yourself, you must be beyond consciousness, which is possible only when you look at consciousness as something that happens to you and not in you, as something external, alien, superimposed.

438. I was never born, will never die.

439. In the true state nothing is.

440. The Absolute state is the Unborn state prior to consciousness, so how can it have an iota of knowledge?

441. When you meditate on the sense "I am", which is the beginning of knowledge, how can there be any questions?

442. Catch hold of the "I am" and all obstacles will evaporate, you will be beyond the realm of body-mind.

443. There is no reason, no cause, no purpose. It is spontaneously happening. Everything is an illusion. Your conviction that you were born is an illusion.

444. There is no link or mark or connection between the Absolute and the illusory person or self.

445. In the unmanifest Absolute, there is no consciousness at all – no consciousness of existence.

446. The absolute Reality is the Unborn state in which there is no experience. It will be revealed to you.

447. Eight days prior to conception or a thousand years back, who were you?

448. In spite of the body, I am in the Absolute state. Worlds come and go. I am the original being.

449. Abidance in the non-witnessing state is the Advaita state, the Highest. In the Highest state there is no experience. Experience, experiencing, experiencer – everything is only One.

450. Having understood the nature of consciousness you will also understand that you are not the consciousness.

451. One who is completely rid of coming and going, and, finally, one who is completely rid of one's very own concept that "I am", is completely liberated.

452. Just trust me and live by trusting me. I shall not mislead you. You are the Supreme Reality beyond the world and its creator. Beyond consciousness and its witness. Beyond all assertions and denials.

453. I am nothing, have nothing, can do nothing, yet all comes out of Me, the source is Me, the root, the origin is Me.

454. You can never say what it is. Anything you say it is, it isn't.

455. The seeker is he who is in search of himself.

456. You must watch yourself continuously – particularly your mind – moment by moment, missing nothing. This witnessing is essential for the separation of the Self from the "not-self". A mere verbal statement will not do – you may repeat a formula endlessly without any result whatsoever.

457. Understanding the "I am", your sense of 'being' or just 'presence' is extremely important as on it rests the entire outcome of the teaching.

458. You have "to be" before anything else can be, your sense of 'presence' or the feeling "I am" is really fundamental to anything that has to follow.

459. This sense of 'being' or the feeling "I am", was it not the very first event or happening before any of your living experiences could begin?

460. Apply your mind, go back in time and try to recollect the moment when for the first time it dawned on you that "you are" or "I am". This nascent "I am" is without words or nonverbal.

461. This "I am" is still there with you, ever present, ever available, it was and still is the first thought. Reject all other thoughts and remain there.

462. Only the "I am" is certain. It is impersonal and all knowledge stems from it. Hold on to it and let all else go.

463. When the "I am" goes all that remains is the Absolute, give all your attention to the "I am".

464. You have to transcend the "I am" to enter the concept-free ultimate Reality, where you do not even know you are!

465. One who has realised the "I am", which means transcending it as well, for him there is no birth or death nor any karma.

466. Witnessing happens in the state prior to the "I am". Right now, right here, you are the absolute Reality. Hold on to the "I am" very firmly, ever abide in it and it will dissolve, leaving you as you really are.

467. You are neither the "I am" nor its activities, you as the Absolute are none of these. Be a true devotee, by abiding in the "I am" thereby transcending the experience of death to attain immortality.

468. What is it in you that understands this "I am" without a name, title or word? Subside in that innermost center and witness the "I am".

469. Totally accept the sense"I am" as oneself, and with full conviction and faith firmly believe in the dictum "I am that by which I know I am".
470. Catch hold of the sense"I am" in meditation and the realisation will occur that 'I', the Absolute, am not the quality "I am".

471. Do nothing else but stay in the "I am", the primary illusion, and then it will release its stranglehold on you and vanish.

472. In deep meditation, infused only with the "I am", it would be intuitively revealed to you as to how this "I amness" came to be.

473. My Guru taught me what "I am" and I pondered only on That. My original state is to be in that state where there is no "I am".

474. To do away with body-mind sense or identity, imbibe or dwell in the "I am". Later the "I am" will merge into the ultimate Reality.

475. Having acquired and understood the sense"I am" stay there in seclusion and don't wander around here and there. Once you stabilise in the "I am", you will realise that it is not the eternal state, but 'you' are eternal and ancient.

476. True happiness cannot be found in things that change and pass away. Pleasure and pain alternate inexorably. Happiness comes from the Self and can be found in the Self only. Find your real Self and all else will come with it.

477. Every pleasure, physical or mental, needs an instrument. Both the physical and mental instruments are material, they get tired and worn out. The pleasure they yield is necessarily limited in its intensity and duration. Pain is the background of all your pleasures. You want them because you suffer. On the other hand, the very search for pleasure is the cause of pain. It is a vicious circle.

478. You should identify yourself only with this indwelling "I am". That is all. Sit in meditation by identifying with the "I am", dwell only on the sense "I am".

479. Forget all about physical disciplines and just be. When you are established in the "I am" there are no thoughts or words.

480. Consciousness depends on the Absolute, the Absolute does not depend on consciousness.

481. When you shall begin to question your dream, awakening will not be far away.

482. You are the Reality beyond the "I am", the Parabrahma. Meditate on this and remember this, until this idea, too, leaves you. Understand the "I am", transcend it and realise the Absolute.

483. It is the "I am" that investigates the "I am" and on realising its falsehood it disappears and merges into Eternity.

484. Along with the sense "I am" appears space and the world. When the "I am" vanishes, the world is liquidated.

485. The "I am" in body form can reach the Highest state only if you understand, accept it and dwell there. Then you escape birth and death.

486. You have to be there before you can say "I am". The "I am" is the root of all appearance.

487. Nobody ever fails in Yoga. It is slow in the beginning and rapid in the end. When one is fully matured, realisation is explosive.

488. The "I am" has great potency, the entire manifestation has come from it. When you dwell in the "I am" as your destiny you realise that your destiny is not death but the disappearance of "I am".

489. Go to the "I am" state, remain there, merge, and go beyond. If you were to dwell in the "I am" and firmly abide in it, all external things will lose their grip on you.

490. The knowledge "I am" means consciousness, God, Guru and Ishwara. But you, the Reality, are none of these.

491. Out of nothingness, the sense "I am", or beingness, has risen. This "I am" has to return to its source. There is no individual.

492. You should consider more closely your own world, examine it critically and, suddenly, one day you will find yourself in mine.

493. Consistently and with perseverance separate the "I am" from 'this' or 'that', just keep in mind the feeling "I am".

494. Hold on to the "I am" to the exclusion of everything else. The "I am" in movement creates the world, the "I am" at peace becomes the Absolute.

495. The "I am" concept is the last outpost of the illusion. Hold on to it until you are no more. Remain focused on the "I am" until it goes into oblivion, then the eternal is, Reality is.

496. Prior to birth where was the "I am"? Don't contaminate the "I am" with the body idea.

497. In the absence of "I am" nothing is required. The "I am" will go with the body and the Absolute remains.

498. You must not only have the conviction that "I am" but also that you are free from the "I am".

499. Remember the "I am" only and give up the rest. Staying in the "I am" you realise that it is unreal.

500. Understand that the "I am" has dawned on you and all are its manifestations. In this understanding you realise you are not the "I am".

501. Sitting quietly, being one with the "I am", you lose all concern for the world.

502. Appearance and disappearance, birth and death; these are qualities of "I am" and do not belong to you, the Absolute.

503. With the dropping off of the primary experience "I am", all experiences vanish and only the Absolute remains.

504. The belief in the "I am" to be something as a body or an individual is the cause of all fear. In the absence of the "I am", who is to fear what?

505. In understanding the unreality of the "I am", of the world, you are totally free.

506. Before you occurred to yourself as "I am" you were the Highest [Parabrahman]. Until the impurity of "I am the body" goes, stay put in the "I am" quietude.

507. Erroneously you have handed over the sense "I am" to the body, thereby reduced the limitless to the limited, hence you are afraid of dying.

508. Your fall started with the appearance of "I am", then you blundered by embracing the body as "I am". All that gathered thereafter is unreal.

509. Who has the knowledge "I am"? Somebody in you knows that "I am", "you are". Who is it?

510. Who can know the illusory state "I am"? Only a non-illusory state can do so.

511. The primary illusion is only this knowingness "I am". Liberation is when this knowingness is transformed into non-knowingness.

512. When the body dies, the "I am" goes into oblivion. Nothing happens to you, the Reality.

513. In the absence of the sense "I am", only my eternal state ever prevails.

514. Remain still at the source of your creation.

515. 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.

516. You have to think "I am not the body but I am that formless, nameless knowledge indwelling in the body." When you abide sufficiently long in this state, whatever doubts you may have, that knowledge "I am" itself will sprout out with life and meaning for you, intended for you only, and everythng will become clear. No external knowledge will be necessary.

517. You must come to a firm decision. You must forget the thought that you are the body and be only the knowledge "I am", which has no form and no name. Just be. When you stabilise in beingness it will give all the knowledge and all the secrets to you, and when the secrets are given to you, you transcend beingness, and you, the Absolute will know that you are also not the consciousness. Having gained all this knowledge, having understood what is what, a kind of quietude prevails, a tranquility. Beingness is transcended, but beingness is available.

518. Your belonging is a matter of your own feeling and conviction. After all, it is all verbal and formal. In reality there is neither Guru nor disciple, neither theory nor practice, neither ignorance nor realisation. It all depends on what you take yourself to be. Know your Self correctly. There is no substitute to Self-knowledge.

519. Pure experience does not bind; experience caught between desire and fear is impure and creates karma.

520. There is nothing in the world except for this ignorance which is the greatest fraud. Consciousness itself is dishonest. That ignorance has automatically grown roots and branches.

521. All types of hungers come along with the body and they make you a beggar. Where there is no movement of consciousness there is Perfection. Wherever there is knowledge of the body there is God. And where there is God, there is a body. There will be no misery or happiness where there is no knowledge of 'beingness'. Where there is no name, there is no form, there is no quality. If there is no quality, there can be no action. Just pay attention to the fact that 'you are'. Do not do anything more.

522. Everyone has one common flavor. It is only temporary. There was a flavor "I am Krishna", "I am Shiva", but no flavor or taste has lasted. There have been great saints and sages, but today have they the taste of "I am" left with them? The memory of this body is not there in another body. That is the nature of consciousness. In a moment there are millions of births and this huge mundane world comes into existence.

523. Continuously contemplate that you are pure Reality, you are not of the class that dies. There is nothing – no one except you. Therefore, do not talk against anyone, do not blame anyone.

524. Whatever is, is a form of consciousness. It has taken rise. 'That' is you alone. The same is the seed of the universe, seed of Reality, the seed of Self. By repeating "I am not the body", gradually it turns into a conviction.

525. There is no importance to how one behaves. Knowing he is neither 'this' nor 'that', he sits quiet. I am not even the one who knows "I am". There is bliss after "this is like this, this is not like that" goes away. When bliss becomes compact, impenetrable, then it is not consciously felt. This bliss is not that which admits memory or forgetfulness. The information given by the mind, intellect and consciousness does not even touch one, yet he acts. One who is listening has come into existence due to the conglomoration of the mind, intellect and consciousness. But the one who is the impenetrable bliss is the one who is the knower of the mind, intellect and consciousness.

526. One should be ashamed of saying that the body is his form. How much is being done in order to save honour and to avoid shame? The impenetrable bliss is not of the class of shame. All the qualities [gunas] belong to mind, intellect and consciousness. There can be no action without them. One's nature means one's conduct according to previous impressions. The one with bliss is under no rule of conduct. You are inside the collective of mind, intellect and consciousness.

527. Direct knowledge means your own Self. There is no teaching there, nor teacher. The body is introduced only in the 'beingness'. 'Beingness' and a dream are not two, and all is felt and fancied in that alone. So long as this "I amness" was not known, there was no hitch in the compact bliss. The dream looks very real, but it is dishonest, not true. The "I amness" has no limit or standard. You have to understand this only once, and then there is no concern for the body at all. The "I amness" is a passing phase. It is borrowed. Your enjoying of your '"I amness" will not last. This is a fact that you will know yourself. Only a rare one understands the phase of this consciouslness. There is no coming and going for him. Without the grace of the Guru that impenetrable consciousness will not be stablised.

Instructions and Encouragement for Practice by

SRI NISARGADATTA MAHARAJ

Nisargadatta's Teaching is that of practice, just as Sri Siddharameshwar Maharaj (Nisargadatta's Guru), Sri Ramana Maharshi and Acharya Sankara's Teachings are of practice. For every one quote that might indicate no practice in the book I am That, you can easily find ten that explain the importance of practice and how to practice. The following quotes are presented in the order in which they appear in the book.
Nisargadatta said:
1. Go deep into the sense of 'I am' and you will find.
How do you find a thing you have mislaid or forgotton? You keep it in your mind until you recall it.
The sense of being, of 'I am' is the first to emerge. Ask yourself whence it comes, or just watch it quietly.
When the mind stays in the 'I am', without moving, you enter a state that cannot be verbalized but can be experienced. All you need to do is to try and try again.
2. I see what you too could see, here and now, but for the wrong focus of your attention. You give no attention to your self. Your mind is all with things, people and ideas, never with your self.
Bring your self into focus, become aware of your own existence.
See how you function, watch the motives and results of your actions. Study the prison you have built around yourself, by inadvertence.
3. We discover it by being earnest, by searching, inquiring, questioning daily and hourly, by giving one's life to this discovery.
4. Look at the net [one's personal world] and its many contradictions. You do and undo at every step. You want peace, love, happiness and work hard to create pain, hatred and war. You want longevity and overeat, you want friendship and exploit. See your net as made of such contradictions and remove them - your very seeing will make them go.
5. How do you go about finding anything? By keeping your mind and heart on it. Interest there must be and steady remembrance. To remember what needs to be remembered is the secret of success. You come to it through earnestness.
6. What is supremely important is to be free from contradictions: the goal and the way must not be on different levels; life and light must not quarrel; behaviour must not betray belief.
Call it honesty, integrity, wholeness; you must not go back, undo, uproot, abandon the conquered ground. Tenacity of purpose and honesty in pursuit will bring you to your goal.
7. Take the first step first. All blessings come from within. Turn within. 'I am' you know. Be with it all the time you can spare, until you revert to it spontaneously. There is no simpler and easier way.
8. We know the outer world of sensations and actions, but of our inner world of thoughts and feelings we know very little. The primary purpose of meditation is to become conscious of, and familiar with, our inner life. The ultimate purpose is to reach the source of life and consciousness.
Incidentally, practice of meditation affects deeply our character.
We are slaves to what we do not know; of what we know we are masters. Whatever vice or weakness in ourselves, we discover and understand its causes and its workings, we overcome it by the very knowing; the unconscious dissolves when brought into the conscious. The dissolution of the unconscious releases energy; the mind feels adequate and becomes quiet.
9. It is not so much the matter of levels as of gunas (qualities). Meditation is a sattvic (pure, true) activity and aims at complete elimination of tamas (inertia) and rajas (motivity, activity). Pure sattva (harmony) is perfect freedom from sloth and restlessness.
10. Questioner: Since I cannot improve sattva, am I to deal with tamas and rajas only? How do I deal with them?
Nisargadatta: By watching their influence in you and on you. Be aware of them in operation, watch their expression in your thoughts, words and deeds, and gradually their grip on you will lessen and the clear light of sattva will emerge.
11. Refuse all thoughts except one: the thought 'I am'. The mind will rebel in the beginning, but with patience and perserverance it will yield and keep quiet.
12. True happiness cannot be found in things that change and pass away. Pleasure and pain alternate inexorably. Happiness comes from the self and can be found in the self only. Find your real self (swarupa) and all else will come with it.
13. Every pleasure, physical or mental, needs an instrument. Both the physical and mental instruments are material, they get tired and worn out. The pleasure they yield is necessarily limited in its intensity and duration.
Pain is the background of all your pleasures. You want them because you suffer. On the other hand, the very search for pleasure is the cause of pain. It is a vicious circle.
14. Questioner: I can see the mechanism of my confusion, but I do not see my way out of it.
Nisargadatta: The very examination of the mechanism shows the way. After all, your confusion is only in your mind, which so far has never rebelled against confusion and never got to grips with it. It rebelled only against pain.
15. Be alert. Question, observe, investigate, learn all you can about confusion, how it operates, what it does to you and others. By being clear about confusion you become clear of confusion.
16. By elminating the intervals of inadvertance during the waking hours you will gradually eliminate the long interval of absent-mindedness, which you call sleep. You will be aware that you are asleep.
17. Nisargadatta: You can have for the asking all the peace you want.
Questioner: I am asking.
Nisargadatta: You must ask with an undivided heart and live an integrated life.
Questioner: How?
Nisargadatta: Detach yourself from all that makes your mind restless. Renounce all that disturbs its peace. If you want peace, deserve it.
Questioner: Surely everybody deserves peace
Nisargadatta: Those only deserve it, who don't disturb it.
Questioner: In what way do I disturb peace?
Nisargadatta: By being a slave to your desires and fears.
Questioner: Even when they are justified?
Nisargadatta: Emotional reactions, born of ignorance or inadvertance, are never justified.
Seek a clear mind and a clean heart. All you need is to keep quietly alert, inquiring into the real nature of yourself. This is the only way to peace.
18. All these sufferings are man-made and it is within man's power to put an end to them.
God helps by facing man with the results of his actions and demanding that the balance be restored. Karma is the law that works for righteousness; it is the healing hand of God.
19. Use your mind. Remember. Observe.
You are not different from others. Most of their experiences are valid for you too.
Think clearly and deeply, go into the structure of your desires and their ramifications. They are a most important part of your mental and emotional make-up and powerfully affect your actions.
Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself.
20. Purify yourself by a well-ordered and useful life. Watch over your thoughts, feelings, words and actions. This will clear your vision.
21. Questioner: Well, you told me that I am the Supreme Reality. I believe you. What next is there for me to do?
Nisargadatta: I told you already. Discover all that you are not. Body, feelings, thoughts, ideas, time, space, being and not-being, this or that - nothing concrete or abstract you can point out to is you. A mere verbal statement will not do - you may repeat a formula endlessly without any result whatsoever.
You must watch yourself continuously - particularly your mind - moment by moment, missing nothing. This witnessing is essential for the separation of the self from the not-self.
22. Questioner: What about witnessing the witness?
Nisargadatta: Putting words together will not take you far. Go within and discover what you are not. Nothing else matters.
23. Since it is awareness that makes consciousness possible, there is awareness in every state of consciousness. Therefore, the very consciousness of being conscious is already a movement in awareness. Interest in your stream of consciousness takes you to awareness.
It is not a new state. It is at once recognized as the original, basic existence, which is life itself, and also love and joy.
24. Realization is but the opposite of ignorance. To take the world as real and one's self as unreal is ignorance, the cause of sorrow. To know the self as the only reality and all else as temporal and transient is freedom, peace and joy.
It is all very simple. Instead of seeing things as imagined, learn to see them as they are. When you can see everything as it is, you will also see yourself as you are. It is like cleansing a mirror.
The same mirror that shows you the world as it is, will also show you your own face. The thought 'I am' is the polishing cloth. Use it.
25. Devotion to your goal makes you live a clean and orderly life, given to the search for truth and to helping people. And realization makes noble virtue easy and spontaneous, by removing for good the obstacles in the shape of desires and fears and wrong ideas.
26. The entire purpose of a clean and well-ordered life is to liberate man from the thaldrom of chaos and the burden of sorrow.
27. In reality only the Ultimate is. The rest is a matter of name and form. And as long as you cling to the idea that only what has name and shape exists, the Supreme will appear to you non-existing.
When you understand that names and shapes are hollow shells without any content whatsoever, and what is real is nameless and formless, pure energy of life and light of consciousness, you will be at peace - immersed in the deep silence of reality.
28. All will happen as you want it, provided you really want it.
29. Within the prison of your world appears a man who tells you that the world of painful contradictions, which you have created, is neither continuous nor permanent and is based on a misaprehension.
He pleads with you to get out of it, by the same way by which you got into it. You got into it by forgetting what you are and you will get out of it by knowing yourself as you are.
30. Why not turn away from the experience to the experiencer and realize the full import of the only true statement you can make: 'I am'?
31. Just keep in mind the feeling 'I am', merge in it, till your mind and feeling become one. By repeated attempts you will stumble on the right balance of attention and affection and your mind will be firmly established in the thought-feeling 'I am'.
32. Questioner: Then what is needed?
Nisargadatta: Distrust your mind, and go beyond.
Questioner: What shall I find beyond the mind?
Nisargadatta: The direct experience of being, knowing and loving.
Questioner: How does one go beyond the mind?
Nisargadatta: There are many starting points - they all lead to the same goal. You may begin with selfless work, abandoning the fruits of action; you may then give up thinking and in the end give up all desires. Here, giving up (tyaga) is the operational factor.
Or you may not bother about anything you want, or think, or do and just stay put in the thought and feeling 'I am, focussing 'I am firmly in your mind.
All kind of experience may come to you - remain unmoved in the knowledge that all perceivable is transient, and only the 'I am' endures.
33. Questioner: The inner teacher is not easily reached.
Nisargadatta: Since he is in you and with you, the difficulty cannot be serious. Look within and you will find him.
Questioner: When I look within, I find sensations and perceptions, thoughts and feelings, desires and fears, memories and expectations. I am immersed in this cloud and see nothing else.
Nisargadatta: That which sees all this, and the nothing too, is the inner teacher. He alone is, all else only appears to be. He is your own self (swarupa), your hope and assurance of freedom; find him and cling to him and you will be saved and safe.
34. Seeing the false as false, is meditation. This must go on all the time.
35. Deliberate daily exercise in discrimination between the true and the false, and renunciation of the false, is meditation.
36. I can tell you about myself. I was a simple man, but I trusted my Guru. What he told me to do, I did. He told me to concentrate on 'I am' - I did. He told me that I am beyond all perceivables and conceivables - I believed.
I gave him my heart and soul, my entire attention and the whole of my spare time (I had to work to keep my family alive). As a result of faith and earnest application, I realized my self (swarupa) within three years.
37. Establish yourself in the awareness of 'I am'. This is the beginning and also the end of all endeavour.
38. Meditation will help you to find your bonds, loosen them, untie them and cast your moorings.
39. To solve a problem you must trace it to its source. Only in the dissolution of the problem in the universal solvents of inquiry and dispassion, can its right solution be found.
40. Why don't you inquire how real are the world and the person?
41. Nisargadatta: Because of you, there is a world
Questioner: To me such statement appears meaningless.
Nisargadatta: Its meaninglessness may disappear on investigation.
42. 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 perserveringly 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 realize your limitless being.
43. When things repeatedly happen together, we tend to see a causal link between them. It creates a mental habit, but a habit is not a necessity.
44. False ideas about this 'I am' lead to bondage, right knowledge leads to freedom and happiness.
45. Nisargadatta: It is solid, steady, changless, beginingless and endless, ever new, ever fresh.
Questioner: How is it reached?
Nisargadatta: Desirelessness and fearlessness will take you there.
46. The sense 'I am' is your own. You cannot part with it, but you can impart it to anything, as in saying: 'I am young, I am rich, etc.' But such self-identifications are patently false and the cause of bondage.
47. The Supreme is the easiest to reach for it is your very being. It is enough to stop thinking and desiring anything, but the Supreme.
48. By forgetting who you are and imagining yourself a mortal creature, you created so much trouble for yourself that you have to wake up, like from a bad dream. Inquiry also wakes you up.
49. Truth is simple and open to all. Why do you complicate? Truth is loving and lovable. It includes all, accepts all, purifies all.
It is untruth that is difficult and a source of trouble. It always wants, expects, demands. Being false, it is empty, always in search of confirmation and reassurance. It is afraid of and avoids inquiry. It identifies itself with any support, however weak and momentary. Whatever it gets, it loses and asks for more.
50. Questioner: What is permanent?
Nisargadatta: Look to yourself for the permanent. Dive deep within and find what is real in you.
Questioner: How to look for myself?
Nisargadatta: Whatever happens it happens to you. What you do, the doer is in you. Find the subject of all that you are as a person.
Questioner: What else can I be?
Nisargadatta: Find out. Even if I tell you that you are the witness, the silent watcher, it will mean nothing to you, unless you find the way to your own being.
Questioner: My question is: How to find the way to one's own being?
Nisargadatta: Give up all questions except one: 'Who am I?' After all, the only fact you are sure of is that you are. The 'I am' is certain. The 'I am this' is not. Struggle to find out what you are in reality.
51. 'I am' itself is God. The seeking itself is God. In seeking you discover that you are neither the body nor the mind, and the love of the self in you is for the self in all. The two are one. The consciousness in you and the consciousness in me, apparently two, really one, seek unity and that is love.
52. Questioner: How am I to find that love?
Nisargadatta: What do you love now? The 'I am'. Give your heart and mind to it, think of nothing else.
53. All desire has its source in the self. It is all a matter of choosing the right desire.
54. Nisargadatta: All these questions arise from your believing yourself to be a person. Go beyond the personal and see.
55. I ask you only to stop imagining that you were born, have parents, are a body, will die and so on. Just try, make a beginning - it is not as hard as you think.
56. Whatever you do against your better knowledge is sin.
57. Remembering yourself is virtue, forgetting yourself is sin.
58. When you shall begin to question your dream, awakening will not be far away.
59. Steady faith is stronger than destiny. Destiny is the result of causes, mostly accidental, and is therefore loosely woven. Confidence and good hope will overcome it easily.
60. Questioner: In Europe there is no tradition of a mantra, except in some contemplative orders. Of what use is it to a modern day young Westerner?
Nisargadatta: None, unless he is very much attracted. For him the right procedure is to adhere to the thought that he is the ground of all knowledge, the immutable and perennial awareness of all that happens to the senses and mind.
If he keeps it in mind all the time, aware and alert, he is bound to break the bounds of non-awareness and emerge into pure life, light and love.
The idea - 'I am the witness only' will purify the body and the mind and open the eye of wisdom. Then man goes beyond illusion and his heart is free of all desires.
Just like ice turns to water and water to vapour, and vapour dissolves in air and disappears into space, so does the body dissolve into pure awareness (chidakash), then into pure being (paramakash), which is beyond all existence and non-existence.
61. You should consider more closely your own world, examine it critically and, suddenly, one day you will find yourself in mine.
62. See your world as it is, not as you imagine it to be. Discrimination will lead to detachment; detachment will ensure right action, right action will build the inner bridge to your real being.
Action is proof of earnestness. Do what you are told diligently and faithfully and all obstacles will disolve.
63. Investigate your world, apply your mind to it, examine it critically, scrutinize every idea about it; that will do.
64. The entire universe of pain is born of desire. Give up the desire for pleasure and you will not even know what is pain.
65. By its very nature pleasure is limited and transient. Out of pain desire is born, in pain it seeks fulfilment, and it ends in the pain of frustration and despair. Pain is the background of pleasure, all seeking of pleasure is born in pain and ends in pain.
66. Sorting out and discarding (viveka-vairagya) are absolutely necessary. Everything must be scrutinized and the unnecessary ruthlessly destroyed.
Believe me, there cannot be too much destruction. For in reality nothing is of value. Be passionately dispassionate - that is all.
67. When through the practice of discrimination and detachment (viveka-vairagya) you lose sight of sensory and mental states, pure being emerges as the natural state.
68. Questioner: How does one bring to an end this sense of separateness?
Nisargadatta: By focusssing the mind on 'I am', on the sense of being. 'I am so-and-so' dissolves, 'I am a witness only' remains and that too submerges in 'I am all'. Then the all becomes the One and the One - yourself, not separate from me.
Abandon the idea of a separate 'I' and the question of 'whose experience?' will not arise.
69. Dive deep within yourself and you will find it easily and simply. Go in the direction of 'I am'.
70. To know the world you forget the self - to know the self you forget the world.
What is the world after all? A collection of memories. Cling to one thing that matters, hold on to 'I am' and let go all else. This is sadhana.
71. Questioner: I do not feel the world is the result of a mistake.
Nisargadatta: You may say so only after a full investigation, not before. Of course, when you discern and let go all that is unreal, what remains is real.
72. Be fully aware of your own being and you will be in bliss consciously. Because you take your mind off yourself and make it dwell on what you are not, you lose your sense of well-being, of being well.
73. Questioner: There are two paths before us the path of effort (yoga marga), and the path of ease (bhoga marga). Both lead to the same goal - liberation.
Nisargadatta: Why do you call bhoga a path? How can ease bring you perfection?
Questioner: The perfect renouncer (yogi) will find reality. The perfect enjoyer (bhogi) also will come to it.
Nisargadatta: How can it be? Aren't they contradictory?
74. Questioner: Similarly the good news of enlightenment will, sooner or later, bring about a transformation.
Nisargadatta: Yes, first hearing (shravana), then remembering (smarana), pondering (manana) and so on. We are on familiar ground. The man who heard the news becomes a Yogi; while the rest continue in their Bhoga.
75. As you are now, the personality is only an obstacle. Self-identification with the body may be good for an infant, but true growing up depends on getting the body out of the way.
Normally, one should outgrow body-based desires early in life. Even the Bhogi, who does not refuse enjoyments, need not hanker after the ones he has tasted. Habit, desire for repetition, frustrates both the Yogi and the Bhogi.
76. Questioner: Why do you keep on dismissing the person (vyakti) as of no importance? Personality is the primary fact of our existence. It occupies the entire stage.
Nisargadatta: As long as you do not see that it is a mere habit, built on memory, prompted by desire, you will think yourself to be a person - living, feeling, thinking, active, passive, pleased or pained. Question yourself, ask yourself: 'Is it so?', 'Who am I?', 'What is behind and beyond all this?' And soon you will see your mistake. And it is in the very nature of a mistake to cease to be, when seen.
77. There are so many who take the dawn for the noon, a momentary experience for full realization and destroy even the little they gain by excess of pride. Humility and silence are essential for a sadhaka, however advanced. Only a fully ripened gnani can allow himself complete spontaneity.
78. Pure experience does not bind; experience caught between desire and fear is impure and creates karma.
79. Be attentive, enquire ceaselessly. That is all.
80. A spark of truth can burn up a mountain of lies. The opposite is also true. The sun of truth remains hidden behind the cloud of self-identification with the body.
81. Questioner: What is a fact?
Nisargadatta: What is perceived in pure awareness, unaffected by desire and fear is fact.
82. The Yogi is narrow as the sharp edge of the knife. He has to be - to cut deep and smoothly, to penetrate unerringly the many layers of the false.
The Bhogi worships at many altars; the Yogi serves none but his own true Self.
84. There are no others [for the yogis] to help.
85. The only thing that can help is to wake up from the dream.
86. The self by its nature knows itself only. For lack of experience whatever it perceives it takes to be itself. Battered, it learns to look out (viveka) and to live alone (vairagya). When right behaviour (uparati), becomes normal, a powerful inner urge (mukmukshutva) makes it seek its source. The candle of the body is lighted and all becomes clear and bright (atmaprakash).
85. Questioner: What is the real cause of suffering?
Nisargadatta: Self-identification with the limited. Sensations as such, do not cause suffering. It is the mind, bewildered by wrong ideas, addicted to thinking: 'I am this', 'I am that', that fears loss and craves gain and suffers when frustrated.
86. Questioner: A friend of mine used to have horrible dreams night after night. Going to sleep would terrorise him. Nothing could help him.
Nisargadatta: Company of the truly good (satsang) would help him.
87. Seek within. Your own self is your best friend.
88. As long as we delude ourselves by what we imagine ourselves to be, to know, to have, to do, we are in a sad plight indeed. Only in complete self-negation is there a chance to discover our real being.
89. The false self must be abandoned before the real self can be found.
90. Perceptions based on sensations and shaped by memory imply a perceiver, whose nature you never cared to examine. Give it your full attention, examine it with loving care and you will discover heights and depths of being which you did not dream of, engrossed as you are in your puny image of yourself.
91. You must be serious, intent, truly interested. You must be full of goodwill for yourself.
92. By all means be selfish - the right way. Wish yourself well, labour at what is good for you. Destroy all that stands betweeen you and happiness. Be all - love all - be happy - make happy.
93. Questioner: What is the place of sex in love?
Nisargadatta: Love is a state of being. Sex is energy. Love is wise, sex is blind.
94. Without love all is evil. Life itself without love is evil.
95. You are love itself - when you are not afraid.
96. Memory is material - destructible, perishable, transient. On such flimsy foundations we build a sense of personal existence - vague, intermittent, dreamlike. This vague persuasion: 'I am so-and-so' obscures the changless state of pure awareness and makes us believe that we are born to suffer and to die.
97. There is progress all the time. Everything contributes to progress. But this is the progress of ignorance. The circles of ignorance may be ever widening, yet it remains a bondage all the same.
In due course a Guru appears to teach and inspire us to practise Yoga and a ripening takes place, as a result of which the immemorial night of ignorance dissolves before the rising sun of wisdom.
98. When ignorance becomes obstinate and hard and the character gets perverted, effort and the pain of it become inevitable.
99. Freedom to do what one likes is really bondage, while being free to do what one must, what is right, is real freedom.
100. You mean to say everybody's life is totally determined at his birth? What a strange idea! Were it so, the power that determines would see to it that nobody should suffer.
101. Man alone can destroy in himself the roots of pain.
102. Not to know, and not to know that one does not know, is the cause of endless suffering.
103. What business have you with saving the world, when all the world needs is to be saved from you? Get out of the picture and see whether there is anything left to save.
104. Just like a deficiency disease is cured through the supply of the missing factor, so are the diseases of living cured by a good dose of intelligent detachment (viveka-vairagya).
105. Remove the sense of separateness and there will be no conflict.
106. All you have to do is to see the dream as dream.
107. Whatever name you give it: will, or steady purpose, or one pointedness of mind, you come back to earnestness, sincerity, honesty. When you are in dead earnest, you bend every incident, every second of your life to your purpose. You do not waste time and energy on other things. You are totally dedicated, call it will, or love, or plain honesty.
We are complex beings, at war within and without. We contradict ourselves all the time, undoing today the work of yesterday. No wonder we are stuck. A little of integrity would make a lot of difference.
108. Collect and strengthen your mind and you will find that your thoughts and feelings, words and actions will align themselves in the direction of your will.
109. Weak-mindedness is due to lack of intelligence, of understanding, which again is the result of non-awareness. By striving for awareness you bring your mind together and strengthen it.
110. Questioner: I may be fully aware of what is going on, and yet quite unable to influence it in any way.
Nisargadatta: You are mistaken. What is going on is a projection of your mind. A weak mind cannot control its own projections. Be aware, therefore, of your mind and its projections.
You cannot control what you do not know. On the other hand, knowledge gives power. In practice it is very simple. To control yourself - know yourself.
111. Go to the source of both pain and pleasure, of desire and fear. Observe, investigate, try to understand.
112. Once the illusion that the body-mind is oneself is abandoned, death loses its terror, it becomes a part of living.
113. Find the permanent in the fleeting, the one constant factor in every experience.
114. First purify your vision. Learn to see instead of staring.
Also you must be eager to see. You need to both clarity and earnestness for self-knowledge. You need purity of heart and mind, which comes through earnest application in daily life of whatever little you have understood. There is no such thing as compromise in Yoga.
115. Nothing can block you so effectively as compromise, for it shows lack of earnestness, without which nothing can be done.
116. Begin by disassociating yourself from your mind. Resolutely remind yourself that you are not the mind and that its problems are not yours.
117. Go on pondering, wondering, being anxious to find a way. Be conscious of yourself, watch your mind, give it your full attention. Don't look for quick results; there may be none within your noticing. Unkown to you, your psyche will undergo a change, there will be more clarity in your thinking, charity in your feeling, purity in your behaviour.
You need not aim at these - you will witness the change all the same. For, what you are now is the result of inattention and what you become will be the fruit of attention.
118. Do not undervalue attention. It means interest and also love.
To know, to do, to discover, or to create you must give your heart to it - which means attention. All blessings flow from it.
119. Questioner: You advise us to concentrate on 'I am'. Is this too a form of attention?
Nisargadatta: What else? Give your undivided attention to the most important in your life - yourself. Of your personal universe you are the center - without knowing the center what else can you know?
120. Questioner: How am I to get such a stainless mirror?
Nisargadatta: Obviously, by removing stains. See the stains and remove them. The ancient teaching is fully valid.
121. Nisargadatta: The nature of the perfect mirror is such that you cannot see it. Whatever you can see is bound to be a stain. Turn away from it, give it up, know it as unwanted.
Questioner: All perceivables, are they stains?
Nisargadatta: All are stains
Questioner: The entire world is a stain.
Nisargadatta: Yes, it is.
Questioner: How awful! So, the universe is of no value?
Nisargadatta: It is of tremendous value. By going beyond it you realize yourself.
Questioner: But why did it come into being in the first instance?
Nisargadatta: You will know when it ends.
Questioner: Will it ever end?
Nisargadatta: Yes, for you.
Questioner: When did it begin?
Nisargadatta: Now.
Questioner: When will it end?
Nisargadatta: Now.
Questioner: It does not end now?
Nisargadatta: You don't let it.
Questioner: I want to let it.
Nisargadatta: You don't. All your life is connected with it. Your past and future, your desires and fears, all have their roots in the world. Without the world where are you. who are you?
Questioner: But that is exactly what I came to find out.
Nisargadatta: And I am telling you exactly this: find a foothold in the beyond and all will be clear and easy.
122. Is not meaness also a form of madness? And is not madness the misuse of the mind? Humanity's problem lies in this misuse of the mind only. All treasures of nature and spirit are open to man who will use his mind rightly.
123. Fear and greed cause the misuse of the mind. The right use of mind is the service of love, life, of truth, of beauty.
124. Attend to yourself, set yourself right - mentally and emotionally. Leave alone the reforms and mind the reformer.
125. All you need is to stop searching outside what can be found only 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 a change of your world.
126. Problems [in the material world] 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 it.
127. To go beyond the mind, you must have your mind in perfect order. You cannot leave a mess behind and go beyond. The mess will bog you up. 'Pick up your rubbish' seems to be the Universal law. And a just law too.
128. Just remember yourself. 'I am', is enough to heal your mind and take you beyond. Just have some trust.
Commonsense too will tell you that to fulfill a desire you must keep your mind on it. If you want to know your true nature, you must have yourself in mind all the time, until the secret of your being stands revealed.
129. To help others, one must be beyond the need of help.
130. It is not the worship of a person [guru] that is crucial, but the steadiness and depth of your devotion to the task. Remember, wonder, ponder, live with it, love it, grow into it, grow with it, make it your own - the word of your Guru, outer or inner.
Put in all and you will get all. I was doing it. All my time I was giving to my Guru and to what he told me.
131. It is easy, if you are earnest.
132. When you are concerned with truth, with reality, you must question everything, your very life. By asserting the necessity of sensory and intellectual experience [craving sensory experience] you narrow down your inquiry to search for comfort.
133. Question every urge, hold no desire legitimate. Empty of possession, physical and mental, free of all self-concern, be open for discovery.
134. Have your Guru always in your heart and remember his instructions - this is real abidance with the true.
135. You can not speak of a beginning of consciousness. The very ideas of beginning and time are within consciousness. To talk meaningfully of the beginning of anything, you must step out of it. And the moment you step out, you realize that there is no such thing and never was.
136. The illusion of being the body-mind is there, only because it is not investigated. Non-investigation is the thread on which all the states of mind are strung. All states of mind, all names and forms of existence are rooted in non-inquiry, non-investigation, in imagination and credulity.
It is right to say 'I am', but to say 'I am this', 'I am that' is a sign of not inquiring, not examining, of mental weakness or lethargy.
137. When we are absorbed in other things, in the not-self, we forget the self.
138. Sadhana (practice) consists in reminding oneself forcibly of one's pure 'being-ness', of not being anything in particular, nor a sum of particulars, not even the totality of particulars, which make up a universe.
139. Inquire what is permanent in the transient, real in the unreal. This is sadhana.
140. Think of yourself by all means. Only don't bring the idea of a body into the picture.
141. Attachment is bondage, detachment is freedom. To crave is to slave.
142. Inertia and restlessness (tamas and rajas) work together and keep clarity and harmony (sattva) down. Tamas and rajas must be conquered before Sattva can appear.
143. You come to it by putting an end to indolence and using all your energy to clear the way for clarity and charity. Don't be afraid, don't resist, don't delay. There is nothing to be afraid of. Trust and try. Experiment honestly.
144. That immovable state, which is not affected by the birth and death of a body or a mind, that state you must perceive.
145. In life nothing can be had without overcoming obstacles. The obstacles to the clear perception of one's true being are desire for pleasure and the fear of pain. It is the pleasure-pain motivation that stands in the way.
146. Leave alone your desires and fears, give your entire attention to the subject, to him who is behind the experience of desire and fear. Ask: who desires? Let each desire bring you back to yourself.
147. It would be a grievous mistake to identify yourself with something external.
148. The desire to find the self will surely be fulfilled, provided you want nothing else. But you must be honest with yourself and really want nothing else.
If in the meantime you want many other things and are engaged in their pursuit, your main purpose may be delayed until you grow wiser and cease being torn between contradictory urges.
Go within, without swerving, without ever looking outward.
149. Questioner: But my desires and fears are still there.
Nisargadatta: Where are they but in your memory? Realize that their root is in expectation born of memory - and they will cease to obsess you.
150. Whatever work you have undertaken - complete it. Do not take up new tasks, unless it is called for by a concrete situation of suffering and relief from suffering. Find yourself first, and endless blessings will follow. Nothing profits the world as much as the abandoning of profits. A man who no longer thinks in terms of loss and gain is truly the non-violent man, for he is beyond all conflict.
151. Primarily, ahimsa means what is says: 'don't hurt'. It is not doing good that comes first, but ceasing to hurt, not adding to suffering. Pleasing others is not ahimsa.
152. The only help worth giving is freeing from the need of further help. Repeated help is no help at all. Do not talk of helping another, unless you can put him beyond all need of help.
153. When you have understood that all existence, in separation and limitation, is painful, and when you are willing and able to live integrally, in oneness with all life, as pure being, you have gone beyond the need of help.
You can help another by precept and example and, above all, by your being. You cannot give what you do not have and you don't have what you are not.
154. You can only cease to be - as you seem to be now.
There is nothing cruel in what I say. To wake up a man from a nightmare is compassion. You came here because you are in pain, and all I say is: wake up, know yourself, be yourself.
The end of pain lies not in pleasure. When you realize that you are beyond both pain and pleasure, aloof and unassailable, then the pursuit of happiness ceases and the resultant sorrow too. For pain aims at pleasure and pleasure ends in pain, relentlessly.
155. Questioner: In the ultimate state there can be no happiness?
Nisargadatta: Nor sorrow. Only freedom. Happiness depends on something or other and can be lost; freedom from everything depends on nothing and cannot be lost. Freedom from sorrow has no cause and therefore, cannot be destroyed. Realize that freedom.
156. What is birth and death but the beginning and the ending of a stream of events in consciousness? Because of the idea of separation and limitation they are painful. Momentary relief from pain we call pleasure - and we build castles in the air hoping for endless pleasure which we call happiness. It is all misunderstanding and misuse. Wake up, go beyond, live really.
157. Have your being outside this body of birth and death and all your problems will be solved. They exist because you believe yourself born to die. Undeceive yourself and be free. You are not a person.
158. Just look and remember, whatever you perceive is not you, nor yours. It is there in the field of consciousness, but you are not the field and its contents, nor even the knower of the field. Simply look at whatever happens and know you are beyond it.
159. All you need to do is to cease taking yourself to be within the field of consciousness. Unless you have already considered these matters carefully, listening to me once will not do.
160. Of all the people the knower of the self, the liberated man, is the most trustworthy. But merely to trust is not enough. You must also desire. Without desire for freedom of what use is the confidence that you can acquire freedom? Desire and confidence must go together. The stronger your desire, the easier comes the help.
The greatest Guru is helpless as long as the disciple is not eager to learn. Eagerness and earnestness are all-important. Confidence will come with experience. Be devoted to your goal and devotion to him who can guide you will follow.
If your desire and confidence are strong, they will operate and take you to your goal, for you will not cause delay by hesitation and compromise.
The greates Guru is your inner self. Truly, he is the supreme teacher. He alone can take you to your goal and he alone meets you at the end of the road.
Confide in him and you need no outer Guru. But again you must have the strong desire to find him and do nothing that will create obstacles and delays. And do not waste energy and time on regrets. Learn from your mistakes and do not repeat them.
161. Let us wait with improving others until we have seen ourselves as we are - and have changed. There is no need to turn round and round in endless questioning; find yourself and everything will fall into its proper place.
162. The body exists in time and space, transient and limited, while the dweller is timeless and spaceless, eternal and all-pervading. To identify the two is a grievous mistake and the cause of endless suffering.
163. You are the god of your world and you are both stupid and cruel. Let God be a concept - your own creation. Find out who you are, how did you come to live, longing for truth, goodness and beauty in a world full of evil.
Of what use is your arguing for or against God, when you just do not know who is God and what you are talking about?
The God born of fear and hope, shaped by desire and imagination, cannot be the Power That is, the Mind and Heart of the universe.
164. There are two levels to consider: the physical - of facts, and mental - of ideas. I am beyond both. Neither your facts, nor ideas are mine. What I see is beyond. Cross-over to my side and see with me.
165. Nisargadatta: You are not yet here. I am here. [I say] Come in! But you don't. You want me to live your life, feel your way, use your language. I cannot, and it will not help you. You must come to me. Words are of the mind and the mind obscures and distorts. Hence the absolute need to go beyond words and move over to my side.
Questioner: Take me over.
Nisargadatta: I am doing it, but you resist. You give reality to concepts, while concepts are distortions of reality. Abandon all conceptualization and stay silent and attentive. Be earnest about it and all will be well with you.
166. Why play with ideas? Be content with what you are sure of. And the only thing you can be sure of is 'I am'. Stay with it, and reject everything else. This is Yoga.
167. Questioner: I can reject only verbally. At best I remember to repeat the formula: 'This is not me, this is not mine. I am beyond all this.'
Nisargadatta: Good enough. First verbally, then mentally and emotionally, then in action. Give attention to the reality within you and it will come to light. It is like churning butter. Do it correctly and assidiously and the result is sure to come.
168. Questioner: How can the absolute be the result of a process?
Nisargadatta: You are right, the relative cannot result in the absolute. But the relative can block the absolute, just as the non-churning of the cream may prevent butter from separating.
It is the real that creates the urge; the inner prompts the outer and the outer responds in interest and effort.
169. Don't identify yourself with the world and you will not suffer.
170. Nisargadatta: What is the root of pain? Ignorance of yourself. What is the root of desire? The urge to find yourself. All creation toils for its self and will not rest until it returns to it.
Questioner: When will it return?
Nisargadatta: It can return whenever you want it.
171. Give up the idea of being what you think yourself to be.
172. What matters is the idea you have of yourself, for it blocks you. Give it up.
173. Easier to change, than to suffer. Grow out of your childishness, that is all.
174. This is childishness, clinging to the toys, to your desires and fears, opinions and ideas. Give it all up and be ready for the real to assert itself. This self-assertion is best expressed in the words: 'I am'.
175. So far you took yourself to be the movable and overlooked the immovable. Turn your mind inside out. Overlook the movable and you will find yourself to be the ever-present, changeless reality, inexpressible, but solid like a rock.
176. You are conscious. Hold on to it.
177. Call it silence, or void, or abeyance, the fact is that the three - experiencer, experiencing, experience - are not. In witnessing, in awareness, self-consciousness, the sense of being this or that, is not. Unidentified being remains.
178. Who are you, who is unsatisfied?
179. Questioner: All I know is desire for pleasure and fear of pain.
Nisargadatta: That is what you think about yourself. Stop it. If you cannot break a habit all at once, consider the familiar way of thinking and see its falseness.
Questioning the habitual is the duty of the mind. What the mind created, the mind must destroy. Or realize that there is no desire outside the mind and stay out.
180. What I say is true, but to you it is only a theory. How will you come to know that it is true? Listen, remember, ponder, visualize, experience. Also apply it in your daily life. Have patience with me and above all have patience with yourself, for you are your only obstacle.
181. To recieve communication, you must be receptive.
182. All I can tell you is the way I traveled and invite you to take it.
183. As far as I am concerned, my teaching is simple: trust me for a while and do what I tell you. If you persevere, you will find that your trust was justified.
184. Questioner: And what to do with people who are interested, but cannot trust?
Nisargadatta: If they could stay with me, they would come to trust me. Once they trust me, they will follow my advice and discover for themselves.
185. You seem to want instant insight, forgetting that the instant is always preceded by a long preparation. The fruit falls suddenly, but the ripening takes time.
186. After all, what I am offering you is the operational approach, so current in Western science. When a scientist describes an experiment and its results, usally you accept his statements on trust and repeat his experiment as he describes it.
187. To have the direct experience of a country one must go and live there
188. The scientific approach is for all. Trust-test-taste.
189. Givers there are many; where are the takers?
190. Who is willing to take what I am willing to give?
191. What can I do beyond showing you the way to improve your vision?
192. But while you repeat verbally: 'give, give', you do nothing to take what is offered. I am showing you a short and easy way to being able to see what I see, but you cling to your old habits of thought, feeling and action and put all the blame on me.
193. Whatever he does, if he does it for the sake of finding his own real self, will surely bring him to himself.
194. No need of faith which is but expectation of results. Here the action only counts. Whatever you do for the sake of truth, will take you to truth. Only be earnest and honest. The shape it takes hardly matters.
195. The very facts of repetiton, of struggling on and on and of endurance and perseverance, in spite of boredom and despair and complete lack of conviction are really crucial.
196. There is a connection between the word and its meaning, between action and its motive. Spiritual practice is will asserted and re-asserted.
197. Meet your own self. Be with your own self, listen to it, obey it, cherish it, keep it in mind endlessly. You need no other guide.
As long as your urge for truth affects your daily life, all is well with you. Live your life without hurting anybody. Harmlessness is a most powerful form of Yoga and it will take you speedily to your goal. This is what I call nisarga yoga, the Natural yoga. It is the art of living in peace and harmony, in friendliness and love. The fruit of it is happiness, uncaused and endless.
198. Turn within and you will come to trust yourself.
199. What prevents you from knowing is not the lack of opportunity, but the lack of ability to focus in your mind what you want to understand. If you could but keep in mind what you do not know, it would reveal to you its secrets. But if you are shallow and impatient, not earnest enough to look and wait, you are like a child crying for the moon.
200. There is nothing wrong in repeating the same truth again and again until it becomes reality. People need to hear words until facts speak to them louder than words.



HOW DO I REALISE WHO I REALLY AM?

Do understand that you are destined for enlightenment. Co-operate with your destiny, dont go against it, dont thwart it. Allow it to fulfil itself. All you have to do is to give attention to the obstacles created by the foolish mind. p.311

There are no conditions to fulfil. There is nothing to be done, nothing to be given up. Just look and remember, whatever you perceive is not you, nor yours. It is there in the field of consciousness, but you are not the field and its contents, nor even the knower of the field. It is your idea that you have to do things that entangle you in results of your efforts-the motive, the desire, the failure to achieve, the sense of frustration-all this holds you back. Simply look at whatever happens and know that you are beyond it. p.148

Try to be, only to be. The all-important word is 'try'. Allot enough time daily for sitting quietly and trying, just trying, to go beyond the personality, with its addictions and obsessions. Don't ask how, it cannot be explained. You just keep on trying until you succeed. If you persevere, there can be no failure. What matters supremely is sincerity, earnestness; you must really have had surfeit of being the person you are, now see the urgent need of being free of this unnecessary self-identification with a bundle of memories and habits. This steady resistance against the unnecessary is the secret of success. p.509

You need not get at it (Enlightenment), for you are it. It will get at you, if you give it a chance. Let go your attachment to the unreal and the real will swiftly and smoothly slip into its own. Stop imagining yourself being or doing this or that and the realisation that you are the source and heart of all will dawn upon you. With this will come great love which is not choice or predilection, nor attachment, but a power which makes all things love - worthy and lovable. p.3

acceptance - letting come what comes and go what goes. Desire not, fear not, observe the actual, as and when it happens, for you are not what happens, you are to whom it happens. Ultimately even the observer you are not. p.6

Discover all you are not. Body, feelings, thoughts, ideas, time, space, being and not being, this or that - nothing concrete or abstract you can point out to is you. You must watch yourself continuously - particularly your mind - moment by moment, missing nothing. This witnessing is essential for the separation of the self from the not-self ........be aware of that state which is only, simply being, without being this or that or the other. p.27

I see what you too could see, here and now, but for the wrong focus of attention. You give no attention to your self. Your mind is all with things, people and ideas, never with your self. Bring yourself into focus, become aware of your own existence. See how you function, watch the motives and the results of your actions. Study the prison you have built around yourself, by inadvertence. By knowing what you are not, you come to know your self. The way back to your self is through refusal and rejection. One thing is certain: the real is not imaginary, it is not a product of the mind. Even the sense 'I am' is not continuous, though it is a useful pointer: it shows where to seek, but not what to seek. Just have a good look at it. Once you are convinced that you cannot say truthfully about yourself anything except 'I am', and that nothing can be pointed at can be yourself, the need for the 'I am' is over - you are no longer intent on verbalising what you are. (NM did this practise only in the early part of his 3 years of change) All you need is to get rid of the tendency to define your self. All definitions apply to the body only and to its expressions. Once this obsession with the body goes, you will revert to your natural state, spontaneously and effortlessly. p.5

When you are no longer attached to anything, you have done your share. The rest will be done for you. p.54

Don't look for quick results, there may be none within your noticing. Unknown to you, your psyche will under go a change, there will be more clarity in your thinking and feeling, purity in your behaviour. You need not aim at these - you will witness the change all the same. p.125

Whenever a thought or emotion of desire or fear comes to your mind, just turn away from it......just refuse attention......just turn away.....look between the thoughts....when you do not resist, you meet with no resistance......turn away from your desires and fears and from the thoughts they create and you are at once in your natural state. p.349

The Supreme is the easiest to reach for it is your very being. It is enough to stop thinking and desiring anything, but the Supreme. p.66

Humility and silence are essential, however advanced. p.99

Live your life without hurting anybody. Harmlessness is a most powerful form of Yoga and it will take you speedily to your goal. p.173

What is seedless and rootless, what does not sprout and grow, flower and fruit, what comes into being suddenly and in full glory, mysteriously and marvelously, you may call that 'god' It is entirely unexpected yet inevitable, infinitely familiar yet most surprising, beyond all hope yet absolutely certain....You can do nothing to bring it about, but you can avoid creating obstacles. Watch your mind, how it comes into being, how it operates. As you watch your mind, you discover your self as the watcher. When you stand motionless, only watching, you discover your self as the light behind the watcher. The source of light is dark, unknown is the source of knowledge. That source alone is. Go back to that source and abide there. p.188

You have to be very alert, or else your mind will play false with you. It is like watching a thief - not that you expect anything from a thief, but you do not want to be robbed. In the same way you give a lot of attention to the mind without expecting anything from it. p.189

Treating everything as a dream liberates. p.189

By giving attention to your living, feeling and thinking, you free yourself from them and go beyond them. Your personality dissolves and only the witness remains. Then you go beyond the witness. Do not ask how it happens. Just search within yourself....In one [person] you desire and fear, in the other [witness] you are unaffected by pleasure and pain and are not ruffled by events. You let them come and go. p.189

See the event as event only, the transient as transient, experience as mere experience and you have done all you can. Then you are vulnerable to reality, no longer armoured against it, as you were when you gave reality to events and experiences. But as soon as there is some like or dislike, you have drawn a screen. p.190

When you demand nothing of the world, nor of God, when you want nothing, seek nothing, expect nothing then the Supreme State will come to you uninvited and unexpected! p.195

The desire for truth is the highest of all desires, yet, it is still a desire. All desires must be given up for the real to be.....When all search ceases, it is the Supreme State. p.196

Give up all ideas about yourself and simply be. p.197

Learn to look without imagination, to listen without distortion: that is all. Stop attributing names and shapes to the essentially nameless and formless, realise that every mode of perception is subjective, that what is seen or heard, touched or smelt, felt or thought, expected or imagined, is in the mind and not in reality, and you will experience peace and freedom from fear. p.201

All your problems arise because you have defined and therefore limited yourself. When you do not think yourself to be this or that, all conflict ceases. Any attempt to do something about your problems is bound to fail, for what is caused by desire can be undone only in freedom from desire. You have enclosed yourself in time and space, squeezed yourself into the span of a lifetime and the volume of a body and thus created the innumerable conflicts of life and death, pleasure and pain, hope and fear. You cannot be rid of problems without abandoning illusions.....Fight with all the strength at your disposal against the idea that you are nameable and describable. p.204

Having never left the house you asking for the way home. Get rid of wrong ideas, that is all. Collecting right ideas also will take you nowhere. Just cease imagining.....Don't rely on your mind for liberation. It is the mind that brought you into bondage. Go beyond it altogether. p.206

To know that you are neither body nor mind, watch yourself steadily and live unaffected by your body and mind, completely aloof, as if you were dead. It means you have no vested interests, either in the body or in the mind.....Whatever happens, remind yourself that only your body and mind are affected, not yourself. p.210

Do what you feel like doing. Don't bully yourself. Violence will make you hard and rigid. Do not fight with what you take to be obstacles on your way. Just be interested in them, watch them, observe, enquire. let anything happen - good or bad. But dont let yourself be submerged by what happens. p.220

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. p.249

Awareness, being lucid harmony in action, dissolves dullness and quietens the restlessness of the mind and gently, but steadily changes its very substance. This change need not be spectacular; it may be hardly noticeable; yet it is deep and fundamental shift from darkness to light, from inadvertence to awareness. p.272

Just give full attention to what in you is crude and primitive, unreasonable and unkind, altogether childish, and you will ripen. It is the maturity of heart and mind that is essential. It comes effortlessly when the main obstacle is removed - inattention, unawareness. In awareness you grow. p.296

Ask yourself such questions as: 'Was I really born?' 'Am I really so-and-so? 'How do I know that I exist?' 'Who are my parents?' 'Have they created me, or have I created them?' 'Must I believe all I am told about myself?' 'Who am I, anyhow?' p.296

The way to truth lies through the destruction of the false. p.302

Realise that what you are cannot be born nor die and with the fear gone all suffering ends. p.302

If in the state of witnessing you ask yourself, 'Who am I?', the answer comes at once, though it is wordless and silent. p.303

As long as you are pleased with the lesser, you cannot have the highest. Whatever pleases you, keeps you back. p.304

It is the 'I-am-the-body' idea that is so calamitous. It blinds you completely to your real nature. Even for a moment do not think that you are the body. Give yourself no name, no shape. In the darkness and the silence reality is found. p.305

But unselfish action, free from all concern with the body and its interests will carry you into the very heart of Reality. p.305

You must be extreme to reach the supreme. p.310

It is your mind that has separated the world outside your skin from the world inside and put them in opposition. This created fear and hatred and all the miseries of living. p.310

It is useless to search for the truth, when the mind is blind to the false. It must be purged of the false completely before truth can dawn on it. p.314

All search for happiness is misery and leads to more misery. p.317

Whatever is conceived by the mind must be false, for it is bound to be relative and limited. p.315

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, 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.
It does not mean that you must be brainless and foolhardy, improvident or indifferent: only the basic anxiety for oneself must go. You need some food, clothing and shelter for you and yours, but this will not create problems as long as greed is not taken for a need. Live in tune with things as they are and not as they are imagined. p.316

Either you remain forever hungry and thirsty, longing, searching, grabbing, holding, ever losing and sorrowing, or go out wholeheartedly in search of the state of timeless perfection to which nothing can be added, from which nothing - taken away. In it all desires and fears are absent, not because they were given up, but because they have lost their meaning. p.331

The fruit ripens slowly, but falls suddenly and without return. p.332

Leave it (knowledge) all behind you. Forget it. Go forth, unburdened with ideas and beliefs. Abandon all verbal structures, all relative truth, all tangible objectives. The absolute can be reached by absolute devotion only. Don't be half-hearted. p.340

To be, you must be nobody. To think yourself to be something, or somebody, is death and hell. p.371

Pure awareness is a state of pure witnessing, without the least attempt to do anything about the event witnessed. Your thoughts and feelings, words and actions may also be a part of the event, you watch all unconcerned in the full light of clarity and understanding.....once you are in it, you will find that you love what you see, whatever may be its nature. This choiceless love is the touchstone of awareness. If it is not there, you are merely interested - for some personal reasons. p.382

Learn to look at your consciousness as a sort of fever, personal and private, in which you are enclosed like a chick in its shell, out of this very attitude will come the crisis which will break the shell. p.382

Begin with the admission that you do not know and start from there.....The very admission:'I am ignorant' is the dawn of knowledge. p.384

You are like the man in the cinema house, laughing and crying with the picture, though knowing fully well that the is all the time in his seat and the picture is but the play of light. It is enough to shift attention from the screen to oneself to break the spell......without waiting for the death of the body - it is enough to shift attention to the Self and keep it there. All happens as if there is a mysterious power that creates and moves everything. Realise that you are not the mover, only the observer, and you will be at peace. p.389

Just as every wave subsides into the ocean, so does every moment return to its source. Realisation consists in discovering the source and abiding there. p.411

To know that you are a prisoner of your mind, that you live in an imaginary world of your own creation is the dawn of wisdom. p.426

It is only when you are satiated with the changeable and long for the unchangeable, that you are ready for the turning round and stepping into what can be described, when seen from the level of the mind, as emptiness and darkness. For the mind craves for content and variety, while reality is, to the mind contentless and invariable. p.436

Take note of the peculiar nature of pure awareness, its natural self-identity, without the least trace of self-consciousness, and go to the root of it and you will soon realise that awareness is your true nature and nothing you may be aware of, you can call your own. p.437

But if you stay with the idea that you are not the body nor the mind, not even their witness, but altogether beyond, your mind will grow in clarity, your desires - in purity, your actions - in charity and that inner distillation will take you to another world, a world of truth and fearless love. Resist your old habits of feeling and thinking; keep on telling yourself: 'No, not so, it cannot be so; I am not like this, I do not need it, I do not want it', and a day will surely come when the entire structure of error and despair will collapse and the ground will be free for a new life. p.443

Once you have understood that nothing perceivable, or conceivable can be yourself, you are free of your imaginations. To see everything as imagination, born of desire, is necessary for self-realisation. We miss the real by lack of attention and create the unreal by excess of imagination. p.489

For this (finding reality) you need a well-ordered and quiet life, peace of mind and immense earnestness. At every moment whatever comes to you unasked, comes from God and will surely help you, if you make the fullest use of it. It is only what you strive for, out of your own imagination and desire, that gives you trouble. p.491

Keep quiet, undisturbed, and the wisdom and the power will come on their own. You need not hanker. Wait in silence of the heart and mind. It is very easy to be quiet, but willingness is rare. You people want to be supermen overnight. Stay without ambition, without the least desire, exposed, vulnerable, unprotected, uncertain and alone, completely open to and welcoming life as it happens, without the selfish conviction that all must yield you pleasure or profit, material or so-called spiritual. p.494

Refuse attention, let things come and go. Desires and thoughts are also things. Disregard them. Since time immemorial the dust of events was covering the clear mirror of your mind, so that only only memories you could see. Brush off the dust before it has time to settle; this will lay bare the old layers until the true nature of your mind is discovered. p.494

The experience (of self-realisation) is unique and unmistakable. it will dawn on you suddenly, when the obstacles are removed to some extent. It is like a frayed rope snapping. Yours is to work at the strands. The break is bound to happen. It can be delayed, but not prevented. p.502

A level of mental maturity is reached when nothing external is of any value and the heart is ready to relinquish all. Then the real has a chance and it grasps it. Delays, if any, are caused by the mind being unwilling to see or to discard. p.514

Relinquish your habits and addictions, live a simple and sober life, don't hurt a living being; this is the foundation of Yoga. p.515

Once you have understood that you are nothing perceivable or conceivable, that whatever appears in the field of consciousness cannot be your self, you will apply yourself to the eradication of all self-identification, as the only way that can take you to a deeper realisation of your self. You literally progress by rejection - a veritable rocket. p.518

A QUIET MIND

When the mind is kept away from its preoccupations, it becomes quiet. If you do not disturb this quiet and stay in it, you find that it is permeated with a light and a love you have never known; and yet you recognise it at once as your own nature. Once you have passed through this experience, you will never be the same man again; the unruly mind may break its peace and obliterate its vision; but its bound to return, provided the effort is sustained; until the day when all bonds are broken delusions and attachments end and life becomes supremely concentrated in the present. p.308

Look at your mind dispassionately; this is enough to calm it. When it is quiet, you can go beyond it. Do not keep it busy all the time. stop it - and just be. If you give it a rest, it will settle down and recover its purity and strength. Constant thinking makes it decay. p.311

A quiet mind is all you need. All else will happen rightly, once your mind is quiet. As the sun on rising makes the world active, so does self-awareness affect changes in the mind. In the light of calm and steady self-awareness inner energies wake up and work miracles without any effort on your part. p.311

Pay no attention [to your thoughts]. 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. p.241

If you could only keep quiet, clear of memories and expectations, you would be able to discern the beautiful pattern of events. Its your restlessness that causes chaos. p.247

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....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....Watch your thoughts and watch yourself watching the thoughts. The state of freedom from all thoughts will happen suddenly and by the bliss of it you shall recognise it. p.224f

When thus the mind becomes completely silent, it shines with a new light and vibrates with new knowledge. It all comes spontaneously, you need only hold on to the 'I am' p.332

The silence is one and without it the words could not have been heard. It is always there - at the back of the words. Shift your attention from the words to silence and you will hear it. p.359

Do understand that the mind has its limits: to go beyond, you must consent to silence. p.370

To see reality is as simple as to see one's face in a mirror. Only the mirror must be clear and true. A quiet mind, undistorted by desires and fears, free from ideas and opinions, clear on all levels, is needed to reflect the reality. Be clear and quiet - alert and detached, all else will happen by itself. p.397

The unchangeable can only be realised in silence. Once realised, it will deeply affect the changeable, itself remaining unaffected. p.437

To go beyond the mind, you must be silent and quiet. Peace and silence, silence and peace - this is the way beyond. p.450

Abandon all desires, keep your mind silent and you shall discover. p.453

What you see as false, dissolves. It is the very nature of illusion to dissolve on investigation. Investigate - that is all. You cannot destroy the false, for you are creating it all the time. Withdraw from it, ignore it, go beyond, and it will cease to be. p.455

This attitude of silent observation is the very foundation of yoga. You see the picture, but you are not the picture. p.469

You cannot see the true unless you are at peace. A quiet mind is essential for right perception, which again is required for self-realisation. p.481

In peace and silence the skin of the 'I' dissolves and the inner and the outer become one. The real spiritual practise is effortless. p.483

When the mind is quiet it reflects reality. When it is motionless through and through, it dissolves and only reality remains. p.484

Keep very quiet and watch what comes to the surface of the mind. Reject the known, welcome the so far unknown and reject it in its turn. Thus you come to a state in which there is no knowledge, only being, in which being itself is knowledge. p.486

When you are not in a hurry and the mind is free from anxieties, it becomes quiet and in the silence something may be heard which is ordinarily too fine and subtle for perception. The mind must be open and quiet to see. p.508

You need not worry about your worries. Just be. Do not try to be quiet; do not make 'being quiet' into a task to be performed. Don't be restless about 'being quiet', miserable about 'being happy'. Just be aware that you are and remain aware - dont say: 'yes, I am; what next?' There is no 'next' in 'I am'. it is a timeless state. p.508



THE 'I AM' APPROACH
The sense of 'I am' is your own. You cannot part with it, but you can impart it to anything, as in saying: I am young, I am rich etc. But such self-identifications are patently false and the cause of bondage. p.65

I trusted my Guru..........He told me to concentrate on ìI Am - I did. He told me that I am beyond all perceivables and conceivables - I believed. I gave him my heart and soul, my entire attention and the whole of my spare time (I had to work to keep my family alive). As a result of faith and earnest application, I realised my self within three years. p. 52

My guru ordered me to attend to the sense 'I Am' and to give attention to nothing else. I just obeyed, I did not follow any particular course of breathing or meditation, or study of scriptures. Whatever happened, I would turn my attention from it and remain with the sense 'I Am'....Keep empty, keep available, resist not what comes uninvited. In the end you reach a state of non-grasping, of joyful non-attachment, of inner ease and freedom, indescribable, yet wonderfully real. p.375

Just keep in mind the feeling ìI Am; merge in it, until your mind and feelings become one. By repeated attempts, you will stumble on the right balance of attention and affection and your mind will be firmly established in the thought-feeling ìI Am. Whatever you think, say or do, this sense of immutable and affectionate being remains as the ever-present background of the mind. p. 48 .

Give up all questions except one ìWho am I? p.70

Your own changelessness is so obvious that you do not notice it. p.199

Even the sense ìI am is composed of the pure light and the sense of being. The 'I' is there even without the 'am'. So is the pure light there whether you say 'I' or not. Become aware of that pure light and you will never lose it. The beingness in being, the awareness in consciousness, the interest in every experience - that is not describable, yet perfectly accessible, for there is nothing else. p.201

First we must know ourselves as witnesses only, dimensionless and timeless centres of observation, and then realise that immense ocean of pure awareness which is both mind and matter and beyond both. p.205

I did not condition my mind by thinking: 'I am God, I am wonderful, I am beyond'. I simply followed his instruction which was to focus the mind on pure being 'I am'. and stay in it. I used to sit for hours together, with, nothing but the 'I am' in my mind and soon peace and joy and a deep all - embracing love became my normal state. In it all disappeared - myself, my Guru, the life I lived, the world around me. Only peace remained and unfathomable silence. p.239

By being with yourself, the 'I am'; by watching yourself in your daily life with alert interest, with the intention to understand rather than judge, in full acceptance of whatever may emerge, because it is there, you encourage the deep to come to the surface and enrich your life and consciousness with its captive energies. p.278

In the very beginning I was giving some attention and time to the sense 'I am', but only in the beginning. p.398

Q.Can it happen that the mind is clear and quiet and yet no reflection [of reality] appears? NM. There is destiny to consider. The unconscious is in the grip of destiny: it is destiny, in fact. One may have to wait. But however heavy may be the hand of destiny, it can be lifted by patience and self-control. Integrity and purity remove the obstacles and the vision of reality appears in the mind. p.399

Step back from action to consciousness, leave action to the body and the mind; it is their domain. Remain as pure witness, till even witnessing dissolves in the Supreme..... It is like washing printed cloth. First the design fades, then the background and in the end the cloth is white. The personality gives place to the witness, then the witness goes and pure awareness remains. p.401

As long as there is consciousness, its witness is also there. The two appear and disappear together. p.423

Keep the 'I am' in focus of awareness, remember that you are, watch yourself ceaselessly and the unconscious will flow into the conscious without any special effort on your part. Wrong desires and fears, false ideas, social inhibitions are blocking and preventing its free interplay with the conscious. Once free to mingle, the two become one and the one becomes all. The person merges into the witness, the witness into awareness, awareness into pure being, yet identity is not lost. It is transfigured, and becomes the real Self, the eternal friend and guide. You cannot approach it in worship. No external activity can reach the inner self; worship and prayer remain on the surface only; to go deeper meditation is essential, the striving to go beyond the states of sleep, dream and waking. In the beginning the attempts are irregular, then they recur more often, become regular, then continuous and intense, until all obstacles are conquered. p.447

'I am' is a tiny seed which will grow into a mighty tree - quite naturally, without a trace of effort. p.510



NISARGADATTA MAHARAJ'S WORLD

When I met my Guru, he told me: 'You are not what you take yourself to be. Find out what you are. Watch the sense 'I am', find your real self. I obeyed him, because I trusted him. I did as he told me. All my spare time I would spend looking at myself in silence. And what a difference it made, and how soon! It took only three years to realise my true nature. My Guru died soon after I met him, but it made no difference. I remembered what he told me and persevered. p.301

If you imagine yourself as separate from the world, the world will appear as separate from you and you will experience desire and fear. I do not see the world as separate from me and so there is nothing for me to desire, or fear. p.123

The only difference between us is that I am aware of my natural state, while you are bemused. Just like gold made into ornaments has no advantage over gold dust, except when the mind makes it so, so are we are in being - we differ only in appearance. We discover it by being earnest, by searching, enquiring, questioning daily and hourly, by giving one's life to this discovery.


Pleasure and pain lost their sway over me. I was free from desire and fear. I found myself full, needing nothing. p.30

To me it is 'a body', not 'my body', 'a mind'. not 'my mind'. The mind looks after the body all right, I need not interfere. p.31

Whatever is done, is done on the stage. Joy and sorrow, life and death, they all are real to the man in bondage; to me they are all in the show, as unreal as the show itself. p.179

To me nothing ever happens. There is something changeless, motionless, immovable, rock-like, unassailable; a solid mass of pure being-consciousness-bliss. I am never out of it. Nothing can take me out of it, no torture, no calamity. p.191

All is attended to in minutest details and yet there is a sense of unreality about it all. So is the case with me. All happens as it needs, yet nothing happens. I do what seems to be necessary, but at the same time I know that nothing is necessary, that life itself is only a make-belief. p.191

There was discovery and it was sudden. Just as at birth you discover the world suddenly, as suddenly I discovered my real being. p.191f

I am neither conscious nor unconscious. I am beyond the mind and its various states and conditions....A person is a set pattern of desires and thoughts and resulting actions; there is no pattern in my case. There is nothing I desire or fear - how can there be a pattern. p.222

I see as you see, hear as you hear, taste as you taste, eat as you eat. I also feel thirst and hunger and expect my food on time. When starved or sick, my body and mind go weak. All this I perceive quite clearly, but somehow I am not in it. I feel myself as if floating over it, aloof and detached.....as if the body and the mind and all that happens to them were somewhere far out on the horizon. I am like a cinema screen - clear and empty - the pictures pass over it and disappear, leaving it as clear and empty as before. In no way is the screen affected by the pictures, nor are the pictures affected by the screen. p.267

Having realised that I am one with, and yet beyond the world, I became free from all desire and fear. I did not reason out that I should be free - I found myself free - unexpectedly, without the least effort. This freedom from desire and fear remained with me since then. Another thing I noticed was that I do not need to make an effort; the deed follows the thought, without delay and friction. I have also found that thoughts become self-fulfilling; things would fall in place smoothly and rightly. The main change was in the mind; it became motionless and silent, responding quickly, but not perpetuating the response. Spontaneity became a way of life, the real became natural and the natural became real. And above all, infinite affection, love, dark and quiet, radiating in all directions, embracing all, making all interesting and beautiful, significant and auspicious. p.269

Q.But when you look at yourself, what do you see? NM. It depends how I look. When I look through the mind, I see numberless people. When I look beyond the mind, I see the witness. Beyond the witness there is the infinite intensity of emptiness and silence. p.355

Once my Guru told me: 'You are the Supreme Reality', I ceased having visions and trances and became very quiet and simple. I found myself desiring and knowing less and less, until I could say in utter astonishment: 'I know nothing, I want nothing.' p.391

There was never any journey. I am, as I always was. p.392

I look, but I do not see in the sense of creating images clothed with judgements. I do not describe nor evaluate. I look, I see you, but neither attitude nor opinion cloud my vision. And when I turn my eyes away, my mind does not allow memory to linger; it is at once free and fresh for the next impression. p.445

All three states (waking, dreaming and dreamless sleep) 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 (peaceful trance state), which is but a kind of sleep. It is just a state of mind unaffected by the mind, free from past and future....To be a person is to be asleep. p.453

In my world the seeds of suffering, desire and fear are not sown and suffering does not grow. p.485

It ('I am') enables me to become a person when required. Love creates its own necessities, even of becoming a person. p.488

They (self-realised people) may laugh and cry according to circumstances, but inwardly they are cool and clear, watching detachedly their own spontaneous reactions. Appearances are misleading and more so in the case of a self-realised people. p.529

THE SUPREME

There are no steps to self-realisation. There is nothing gradual about it. It happens suddenly and is irreversible....Just like on sunrise you see things as they are, so on self-realisation you see everything as it is. The world of illusions is left behind. p.331

The world and the mind are states of being. The supreme is not a state. It pervades all states, but it is not a state of something else. It is entirely uncaused, independent, complete in itself, beyond time and space, mind and matter. ........There is nothing to recognise it by. It must be seen directly, by giving up all search for signs and approaches. When all names and forms have been given up, the real is with you. You need not seek it. Plurality and diversity are the play of the mind only. Reality is one. P. 38.

The real does not begin; it only reveals itself as beginningless and endless, all-pervading, all-powerful, immovable prime mover, timelessly changeless. p.142

What is seedless and rootless, what does not sprout and grow, flower and fruit, what comes into being suddenly and in full glory, mysteriously and marvelously, you may call that 'god' It is entirely unexpected yet inevitable, infinitely familiar yet most surprising, beyond all hope yet absolutely certain....You can do nothing to bring it about, but you can avoid creating obstacles. Watch your mind, how it comes into being, how it operates. As you watch your mind, you discover your self as the watcher. When you stand motionless, only watching, you discover your self as the light behind the watcher. The source of light is dark, unknown is the source of knowledge. That source alone is. Go back to that source and abide there. p.188

Reality is not an event, it cannot be experienced....reality neither comes nor goes. There is no such thing as an expression of reality.....Only reality is, there is nothing else. p.190f

Reality is the ultimate destroyer. All separation, every kind of estrangement and alienation is false. All is one - this is the ultimate solution of every conflict......As long as we imagine ourselves to be separate personalities, one quite apart from another, we cannot grasp reality which is essentially impersonal. p.205

To locate a thing you need space, to place an event you need time; but the timeless and spaceless defies handling. It makes everything perceivable, yet itself is beyond perception. The mind cannot know what is beyond the mind, but the mind is known by what is beyond it. p.361

LOVE

When you know beyond all doubting that the same life flows through all that is and you are that life, you will love all naturally and spontaneously. When you realise the depth and fullness of your love of yourself, you know that every living being and the entire universe are included in your affection. But when you look at anything as separate from you, you cannot love it for you are afraid of it. Alienation causes fear and fear deepens alienation. It is a vicious circle. Only self - realisation can break it. Go for it resolutely. p.213

In dream you love some and not others. On waking up you find you are love itself, embracing all. Personal love, however intense and genuine, invariably binds; love in freedom is love of all....When you are love itself, you are beyond time and numbers. In loving one you love all, in loving all, you love each. One and all are not exclusive. p.258

All the universe will be your concern; every living thing you will love and help most tenderly and wisely. p.309

In love there is not the one even, how can there be two? Love is the refusal to separate, to make distinctions. Before you can think of unity, you must first create duality. When you truly love, you do not say: 'I love you; where there is mentation, there is duality. p.352

PAIN, PLEASURE and DESIRE

The obstacles to the clear perception of one's true being are desire for pleasure and fear of pain. Its the pleasure-pain motivation that stands in the way......Giving up desire after desire is a lengthy process with the end never in sight. Leave alone your desires and fears, give your entire attention to the subject, to him who is behind the experience of desire and fear. Ask: who desires? Let each desire bring you back to yourself. p.144

.....pleasures lose their tang and pains their barb when the self is known. Both are seen as they are-conditional responses, mere reactions, plain attractions and repulsions, based on memories or preconceptions. Usually pleasure and pain are experienced when expected. p.145

Pain and pleasure go always together. Freedom from one means freedom from both. If you do not care for pleasure, you will not be afraid of pain. p.145

When you realise that you are beyond both pain and pleasure, aloof and unassailable, then the pursuit of happiness ceases and the resultant sorrow too. For pain aims at pleasure and pleasure ends in pain, relentlessly. p.147

Happiness depends on something or other and can be lost; freedom from everything depends on nothing and cannot be lost. Freedom from sorrow has no cause and, therefore, cannot be destroyed. Realise that freedom. p.147

Go to the source of both pain and pleasure, of desire and fear. Observe, investigate, try to understand. p.121

....for the sake of pleasure you are committing many sins. And the fruits of sin are suffering and death. p.82

Pain and pleasure happen, but pain is the price of pleasure, pleasure is the reward of pain...To know that pain and pleasure are one is peace. p.165

You imagine that without cause there can be no happiness. To me dependence on anything for happiness is utter misery. Pleasure and pain have causes, while my state is my own, totally uncaused, independent, unassailable. p.179

But when the discriminative mind comes into being and creates distinctions, pleasure and pain arise. p.181

In one [person] you desire and fear, in the other [witness] you are unaffected by pleasure and pain and are not ruffled by events. You let them come and go. p.189

Sex is an acquired habit. Go beyond. As long as your focus is on the body, you will remain in the clutches of food and sex, fear and death. Find yourself and be free. p.217

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. p.240

- 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 fulness...freedom from desires is bliss. p.249

When you know that you lack nothing, that all there is, is you and yours, desire ceases. p.259

Whatever may be the situation, if it is acceptable, it is pleasant. If it is not acceptable, it is painful. p.277

As the acceptance of pain is the denial of the self, and the self stands in the way of true happiness, the wholehearted acceptance of pain releases the springs of happiness. p.278

Don't anticipate and don't regret, and there will be no pain. It is memory and imagination that cause suffering. p.279

A man's desire for a woman is innocence itself compared to the lusting for an everlasting personal bliss. p.299

You must unlearn everything. God is the end of all desire and knowledge....All desires must be given up, because by desiring you take the shape of your desires. When no desires remain, you revert to your natural state. p.336

Q. How am I to practise desirelessness?
NM. No need to practice. No need of any acts of renunciation. Just turn your mind away, that is all. Desire is merely the fixation of the mind on an idea. Get it out of its groove by denying it attention. p.338

Whatever you think about with desire or fear appears before you as real. p.344

To understand suffering, you must go beyond pain and pleasure. p.383

Cease from looking for happiness and reality in a dream and you will wake up. You need not know all the 'why' and 'how', there is no end to questions. Abandon all desires, keep your mind silent and you shall discover. p.453

It is desire that causes repetition. There is no recurrence where desire is not. p.454

Desire is of the past, fear is of the future. p.454

Each pleasure is wrapped in pain. p.455

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. p.468

....pleasure is a distraction and a nuisance, for it merely increases the false conviction that one needs to have and to do things to be happy when in reality it is just the opposite. p.486f

Do not be afraid of freedom from desire and fear. It enables you to live a life so different from all you know, so much more intense and interesting, that, truly, by losing all you gain all. p.505

When the centre of selfishness is no longer, all desires for pleasure and fear of pain cease; there is pure intensity, inexhaustible energy, the ecstasy of giving from a perennial source. p.511

Desirelessness is the highest bliss. p.49



EARNESTNESS

Whatever work you have undertaken-complete it. Do not take up new tasks, unless it is called for by a concrete situation of suffering and relief from suffering. Find yourself first, and endless blessings will follow. Nothing profits the world as much as the abandoning of profits. p.145f

Go within, without swerving, without ever looking outward. p.145

When you are dead earnest, you bend every incident, every second of your life to your purpose. You do not waste time and energy on other things. p.119

Whatever you do for the sake of truth, will take you to truth. Only be earnest and honest. The shape it takes hardly matters....Mere longing, undiluted by thought and action, pure, concentrated longing, will take you speedily to your goal. It is the motive that matters, not the manner....Who has not the daring will not accept the real even when offered. Unwillingness born out of fear is the only obstacle p.172

If the seeker is earnest, the light can be given. The light is for all and always there, but the seekers are few, and among those few, those who are ready are very few, and among those few, those who are ready are very rare. Ripeness of heart and mind is indispensable. p.194

Assiduously investigate everything that crosses your field of attention. With practice the field will broaden and investigation deepen, until they become spontaneous and limitless. p.379

There must be immense longing for truth, or absolute faith in the Guru. Believe me, there is no goal, nor a way to reach it (Truth is a pathless land - JK) You are the way and the goal, there is nothing else to reach except yourself. p.380

Compassion is the foundation of earnestness. Compassion for yourself and others, born of suffering, your own and others. p.433

Earnestness, not perfection, is a precondition to self-realisation. Virtues and powers come with realisation, not before. p.434

Earnestness is not a yearning for the fruits of one's endeavours. It is an expression of an inner shift of interest away from the false, the unessential, the personal. p.456


GUIDANCE

The greatest Guru is your inner self. Truly, he is the supreme teacher. He alone can take you to your goal and he alone meets you at the end of the road. Confide in him and you need no outer Guru. But again you must have the strong desire to find him and do nothing that will create obstacles and delays. p.149

Meet your own self. Be with your own self, listen to it, obey it, cherish it, keep it in mind ceaselessly. You need no other guide. As long as the urge for truth affects your daily life, all is well with you. p.173

To rise in consciousness from one dimension to another, you need help. The help may not always be in the shape of a human person, it may be a subtle presence, or a spark of intuition, but help must come. The inner Self is watching and waiting for the son to return to his father. At the right time he arranges everything affectionately and effectively. Where a messenger is needed, or a guide, he sends the Guru to do the needful. p.274

Self-awareness tells you at every step what needs be done. When all is done, the mind remains quiet. p.427


I NEED DO NOTHING

Just realise the One Mover behind all that moves and leave all to Him. If you do not hesitate, or cheat, this is the shortest way to reality. Stand without desire and fear, relinquishing all control and all responsibility.... What is wrong in letting go the illusion of personal control and personal responsibility? Both are in the mind only. p.151


It is your idea that you have to do things that entangle you in results of your efforts-the motive, the desire, the failure to achieve, the sense of frustration-all this holds you back. Simply look at whatever happens and know that you are beyond it. p.148

You give reality to concepts, while concepts are distortions of reality. Abandon all conceptualisation and stay silent and attentive. Be earnest about it and all will be well with you. p.154

Nothing is done by me, everything just happens. I do not expect, I do not plan, I just watch events happening, knowing them to be unreal. p.191

All will happen by itself. You need not do anything, only don't prevent it. p.242

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 into place. p.248

Be empty of all mental content, of all imagination and effort, and the very absence of obstacles will cause reality to rush in. p.260

Deepen and broaden your awareness of yourself and all the blessings will flow. You need not seek anything, all will come to you most naturally and effortlessly. p.261

The very notion of doership, of being a cause, is bondage. p.298

In the light of calm and steady self-awareness inner energies wake up and work miracles without any effort on your part. p.311

Just turn away from all that occupies the mind; do whatever work you have to complete, but avoid new obligations; keep empty, keep available, resist not what comes uninvited. p.375



THE PERSON

The memory of the past unfulfilled desires traps energy, which manifests itself as a person. When its charge gets exhausted, the person dies. Unfulfilled desires are carried over into the next birth. Self-identification with the body creates ever fresh desires and there is no end to them, unless this mechanism of bondage is clearly seen. It is clarity that is liberating, for you cannot abandon desire, unless its causes and effects are clearly seen. I did not say the same person is reborn. It dies for good. But its memories remain and their desires and fears. They supply the energy for a new person. The real takes no part in it, but makes it possible by giving it the light. p.381

Q. How does the error of being a person originate? NM A bundle of memories and mental habits attracts attention, awareness gets focalised and a person suddenly appears. Remove the light of awareness, go to sleep or swoon away - and the person disappears. p.255

When you believe yourself to be a person, you see persons everywhere. In reality there are no persons, only threads of memories and habits. At the moment of realisation the person ceases. p.37


That which does not exist cannot have a cause. There is no such thing as a separate person....How does the personality come into being? By memory. By identifying the present with the past and projecting it into the future. Think of yourself as momentary, without past and future and your personality dissolves. p.206

You are not in the body, the body is in you! The mind is in you. They happen to you. They are there because you find them interesting. p.212

You are too much concerned with past and future. It is all due to your longing to continue, to protect yourself against extinction. And as you want to continue, you want others to keep you company, hence your concern with their survival. But what you call survival is but the survival of a dream. p.259

The person is merely the result of 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 am' 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. ìI 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. p.343

Liberation is never of the person, it is always from the person. p.343

Q. After liberation what remains of the person? NM A vague memory remains, like the memory of a dream, or early childhood. After all, what is there to remember? A flow of events, mostly accidental and meaningless. A sequence of desires and fears and inane blunders. Is there anything worth remembering? The person is but a shell imprisoning you. Break the shell. p.343

Doership is a myth born from the illusion of 'me' and 'the mine'. p.376

Having seen that you are a bundle of memories held together by attachment, step out and look from the outside. You may perceive for the first time something which is not memory. You cease to be Mr-so-and-so, busy about his own affairs. You are at last at peace. You realise that nothing was ever wrong with the world - you alone were wrong and now it is all over. p.390

In reality you were never born and never shall die.....In fact, there is no body, nor a world to contain it; there is only a mental condition, a dream-like state, easy to dispel by questioning its reality. p.427

All you know is the person, the identity - which is not a person - you do not know, for you never doubted, never asked yourself the crucial question - 'Who am I'. The identity is the witness of the person and the practise consists in shifting the emphasis from the superficial and changeful person to the immutable and ever - present witness. p.442
To be a person is to be asleep. p.453

Until we can look at fear and accept it as the shadow of personal existence, as persons we are bound to be afraid. p.454



TRUE HELP

The only help worth giving is freeing from the need for further help. Repeated help is no help at all....You can help another by precept and example and, above all, by your being. p.146

What is in the world cannot save the world; if you really care to help the world, you must step out of it. p.207

If you really want to help a person, keep away. If you are emotionally committed to helping, you will fail to help....A man is really helped when he is no longer in need of help. All else is just futility. p.260

Of course, if you have a chance to help somebody, by all means do it and promptly too, don't keep him waiting till you are perfect. But do not become a professional do-gooder. p.345

First be free of suffering yourself and then only hope of helping others. [free in the moment - ACIM] You do not even need to hope - your very existence will be the greatest help a man can give his fellowmen. p.280

Only the people who have gone beyond the world can change the world. p.326



EXPERIENCE

You need not gather any more (experience), rather you must go beyond experience. p.313

Experience leaves only memories behind and adds to the burden which is heavy enough. You need no more experiences....Learn from the sorrows of others and save yourself your own. It is not experience that you need, but the freedom from an experience. p.317

But experience is the denial of Reality, which is neither sensory nor conceptual, neither of the body, nor of the mind, though it includes and transcends both. p.317f

Unless we revolt against this craving for experience and let go the manifested altogether, there can be no relief. We shall remain trapped. p.328

The only trouble is that you are addicted to experience and you cherish your memories. In reality it is the other way round; what is remembered is never real; the real is now. p.430



OTHER

As soon as the mind is ready the sun shines on it. p.54

All illness begins in the mind. Take care of the mind first, by tracing and eliminating all wrong ideas and emotions. Then live and work disregarding illness and think no more of it. With the removal of causes the effect is bound to depart. p.226

The real does not die, the unreal never lived. p.234

Heal your mind and it will cease to project distorted, ugly pictures. p.234

A prolonged ecstasy will burn out your brain, unless it is extremely pure and subtle. p.242

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. p.242

Consciousness can only become more subtle and refined and that is what happens after death. p.263

Man's fivefold body (physical etc) has potential powers beyond our wildest dreams.....Some of the powers can be developed by specialised training, but the man who flaunts such powers is still in bondage. p.270

There is the body and there is the Self. Between them is the mind, in which the Self is reflected as 'I am'.....When the mind merges in the Self, the body presents no problems. It remains what it is, an instrument of cognition and action, the tool and the expression of the creative fire within. p.274

If you need time to achieve something, it must be false. The real is always with you, you need not wait to be what you are. p.316

The true refuge is only in the unmanifested. p.325

Fearlessness is the door to the Supreme. p.353

Disregard names and shapes, don't be attached to them; your attachment is your bondage. p.353

The trinity: mind, self and spirit, when looked into, become unity. p.363

Spiritual maturity lies in the readiness to let go everything. The giving up is the first step. But the real giving up is in realising that there is nothing to give up. p.363f

Truth is not a reward for good behaviour, nor a prize for passing some tests. It cannot be brought about. It is the primary, the unborn, the ancient source of all that is. You are eligible because you are. You need not merit truth. It is your own....Stand still , be quiet. p.371

Q.What is the value of spiritual books? NM. They help in dispelling ignorance. They are useful in the beginning, but become a hindrance in the end. One must know when to discard them. p.376

Karma is only a store of unspent energies, of unfulfilled desires and fears not understood. The store is being constantly replenished by new desires and fears. p.411

Most of our karma is collective. We suffer for the sins of others, as others suffer for ours. Humanity is one. p.465

How can a person limited in time and space, a mere body-mind, a gasp of pain between birth and death, be happy? The very conditions of its arising make happiness impossible. p.430

Consciousness is like a cloud in the sky and the water drops are the content. The cloud needs the sun to become visible, and consciousness needs being focussed in awareness. p.437

Reflected awareness, the sense: 'I am aware' is the witness, while pure awareness is the essence of reality. Reflection of the sun in a drop of water is a reflection of the sun, no doubt, but not the sun itself. Between awareness reflected in consciousness as the witness and pure awareness there is a gap, which the mind cannot cross. p.438

Put your awareness to work, not your mind. The mind is not the right instrument for this task. The timeless can be reached only by the timeless. Your body and your mind are born subject to time; only awareness is timeless, even in the now. p.439f

A shadow on your neighbour's face, the immense and all pervading sorrow of existence is a constant factor in your life, but you refuse to take notice. p.442

The sun of awareness must rise first - all else will follow. p.448

Once you realise that all happens by itself, (call it destiny, or the will of God or mere accident), you remain as witness only, understanding and enjoying, but not perturbed. p.451

Remain as the silent witness only. p.451

For, without memory and expectation there can be no time. p.452

And you cannot fight with your interests. You must go with them, see through them and watch them reveal themselves as mere errors of judgement and appreciation. p.456

You are never alone. There are powers and presences who serve you all the time most faithfully. You may not perceive them, nevertheless they are real and active. p.457

Q. What are the signs of progress in spiritual life? NM. Freedom from all anxiety; a sense of ease and joy; deep peace within and abundant energy without. p.462

Q. What is wrong with suicide? NM. 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 can not help. A foolish death means foolishness reborn. p.465

It is very often so with Americans and Europeans. After a stretch of spiritual practice they become charged with energy and frantically seek an outlet. They organise communities, become teachers of Yoga, marry, write books - anything except keeping quiet and turning their energies within, to find the source of the inexhaustible power and learn the art of keeping it under control. p.466

But disease and suffering are not natural. p.471

It is memory and anticipation that create problems of attainment or avoidance, coloured by like and dislike. p.475

There is no place for effort in reality. It is selfishness, due to a self-identification with the body, that is the main problem and the cause of all other problems. And selfishness cannot be removed by effort, only by clear insight into its causes and effects. p.476

Go beyond 'I-am-the-body' idea and you will find that space and time are in you and not you in space and time. p.476

No such (yoga) school is valueless, nor indispensable; in each one can progress up to the point when all desire for progress must be abandoned to make further progress possible. Then all schools are given up, all effort ceases; in solitude and darkness the last step is made which ends ignorance and fear forever. p.477

Self-surrender is the surrender of all self-concern. It cannot be done, it happens when you realise your true nature. p.478

Your desire just happens to you along with its fulfilment, or non-fulfilment. You can change neither. You may believe that you exert yourself, strive and struggle. Again, it all merely happens, including the fruits of the work. Nothing is by you and for you....Freedom is freedom from worry. Having realised that you cannot influence the results, pay no attention to your desires and fears. Let them come and go. Don't give them the nourishment of interest and attention. p.481

Everything affects everything. In this universe, when one thing changes, everything changes (all minds are joined). Hence the great power of man in changing the world by changing himself. p.490

But often people come with their bodies, brain and minds so mishandled, perverted and weak, that the state of formless attention is beyond them. In such cases, some simpler token of earnestness is appropriate. The repetition of a mantra, or gazing at a picture will prepare their body and mind for a deeper and more direct search. p.482

Know yourself as you are - against fear there is no other remedy. p.485

A personal problem cannot be solved on its own level. The very desire to live is the messenger of death, as the longing to be happy is the outline of sorrow. p.485

True happiness is uncaused and this cannot disappear for lack of stimulation. It is not the opposite of sorrow, it includes all sorrow and suffering..... Pleasure depends on things, happiness does not. p.486

Accept life as it comes and you will find a blessing. p.491

Ashrams are not made, they happen. You cannot start nor prevent them...p.491

The preparation alone is gradual, the change itself is sudden and complete. Gradual change does not take you to a new level of conscious being. You need courage to let go. p.492

Action delayed is action abandoned. There may be other chances for other actions, but the present moment is lost - irretrievably lost. All preparation is for the future - you cannot prepare for the present.... Clarity is now, action is now p.493

The search for reality is the most dangerous of all undertakings for it will destroy the world in which you live. But if your motive is love of truth and life, you need not be afraid. p.495

Once you can say with confidence born from direct experience; 'I am the world, the world is myself', you are free from desire and fear on one hand and become totally responsible for the world on the other. The senseless sorrow of mankind becomes your sole concern. p.496

As long as you feel competent and confident, reality is beyond your reach. Unless you accept inner adventure as a way of life, discovery will not come to you. p.499

When ignorance, the mother of sin, dissolves, destiny, the compulsion to sin again, ceases. p.503

You can be happy in the world only when you are free of it....To believe that you depend on things and people for happiness is due to ignorance of your true nature; to know that you need nothing to be happy, except self-knowledge, is wisdom. p.504

The world appears to you so overwhelmingly real, because you think of it all the time; cease thinking of it and it will dissolve into thin mist. p.505

Once you have seen that you are dreaming, you shall wake up. But you do not see, because you want the dream to continue. A day will come when you will long for the ending of the dream, with all your heart and mind, and be willing to pay any price; the price will be dispassion and detachment, the loss of interest in the dream itself. p.506

For some time the mental habits may linger in spite of the new vision, the habit of longing for the known past and fearing the unknown future. p.509

It is only when you realise fully the immense sorrow of your life and revolt against it, that a way out can be found. p.509

'Nothing is me', is the first step. 'Everything is me' is the next. p.518

You take remembering to be knowledge. True knowledge is ever fresh, new, unexpected. p.519

Why bother at all to change? ...There is nothing to seek and find, for there is nothing lost. Relax and watch the 'I am'. Reality is just behind it. Keep quiet, keep silent; it will emerge, or, rather, it will take you in. p.520f

Only when the very idea of changing is seen as false and abandoned, the changeless can come into its own..... All change affects the mind only. To be what you are, you must go beyond the mind, into your own being. It is immaterial what is the mind that you leave behind, provided you leave it behind for good. p.521

The first steps in self-acceptance are not at all pleasant, for what one sees is not a happy sight. One needs all the courage to go further. What helps is silence. Look at yourself in total silence, do not describe yourself. p.526

Mind must be free of desires and relaxed. It comes with understanding, not with determination...p.526

Q. How does maturity come about? NM. By keeping your mind clear and clean, by living your life in full awareness of every moment as it happens, by examining and dissolving one's desires and fears as soon as they arise. p.528


Cease being fascinated by the content of your consciousness. When you reach the deep layers of your true being, you will find that the mind's surface-play affects you very little. p.531

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