8. To A Jnani, All is Entertainment


Visitor: What counts only is what we do with the instruction received. The other day Maharaj was talking about Brahmananda and how during dhyana people get absorbed in that. There is something very different about a true sage compared with a yogin who becomes more and more absorbed and otherworldly. Somehow, Maharaj has broken through all that, and his presence seems veiy ordinary and normal, alert to the environment. At the same time you know he is constantly in a state of bliss, awareness, which is beyond our comprehension, and yet with this paradox of complete release and ordinary appearance. This does not seem explained at all by increasingly subtle absorption, where there is either consciousness of the world or absorption of consciousness. 

Maharaj: [He has just received some medicine and a list of do’s and don’ts from his doctor .] I am not concerned in keeping this life force alive, because whatever disease has come, it has not come on me but on this beingness. So from now on these do’s and don’ts will be only according to whatever that life force feels like doing. And I shall not accept either the do’s or the don’ts from the doctor. So whatever the life force feels like doing, it will do; and whatever the beingness wants to do it will do. 

Interpreter: This question of medicines is mentioned by a number of sages who suffered from the same disease, or rather whose bodies suffered from it. 

V: The most famous ones in my galaxy all had cancer— Ramakrishna, Ramana Maharshi and Nisargadatta. Their devotees explained that the reason these sages got the disease was because of what they assumed in terms of karma— a very crude explanation. Does Maharaj place any credence in that at all? It seems a terrible burden to bear. 

M: As far as I am concerned, I have no experience of any kind of birth. Only at a certain stage I was told that this been told—hearsay. 

The ignorant man will want to live as he can. He would like to postpone the moment of death as much as possible. But for a jnani , what benefit of any kind can he expect by existing in the world even one more minute? So the only thing that would be nice is for the (vital) breath to leave quietly and not make a fuss. 

The jnani is that principle which dismisses the life force and the consciousness. The consciousness and the life force together may be given the highest name and status; that is atman , Ishwara, whatever; but the jnani is not even that. The jnani is apart from even that highest category. 

Having understood what the consciousness is and the life force is, I have never gone to anyone and asked whether my view is correct or incorrect. 

Once you have understood the whole point, there is no need for you to stay here any longer. As to myself, having understood this life force and the consciousness, I do not have any interest at all in either one. 

People have been coming here and I have been talking. Why have I been talking? Because the life span has to be spent, it has to be used. So even that is merely entertainment. Something has to be done; this is entertainment—whiling away the time, the life span. The name is the giving of knowledge; but what is the game? A game of cards, entertainment. The name is spiritual knowledge; the game is cards. 

If you have understood, you don’t have to come anymore. If I ask someone to come, it would be common sense that I want him to do so for some reason. That he may give me some money or write a book about me, or do something which may be for my benefit. Normally, only then would anyone ask somebody to come. But here there is nothing of this sort going on; there are neither worldly nor unworldly benefits involved. So no one needs to come. 

V: Tell him we like his entertainment! 

M: The name and the purpose is spiritual knowledge. But the game is playing cards, [laughter] 

V: Tell him I am no good at cards! 

M: Whatever you have heard, have you understood and will it stay with you? And if it will, honestly, there is no need for you to keep coming. We are not preventing you, but you need not come. However, you may come if you want to... . 

itual seeking is of a high order; she has golden bonds of fil ial and family affection. Everything is entertainment. 

Are there any questions? 

I: Everybody is totally against Maharaj’s consuming tobacco. He had this doctor and that doctor told him, he says everybody is dead against his consuming tobacco. They say, don’t have coffee, don’t have this, don’t have that; so he says he may reduce it but he is certainly not going to stop it altogether. And for what? It is only to be alive a little longer, is it not? He says, even Vishnu, Rama, Maheshwara had only a certain life span. Why worry about this? 

M: There is no necessity to come here for any blessing. No blessing can be given to you. No change can be made in you. No instruction whatsoever can be given to you. You were perfect even before you came here. And you will be returning absolutely perfect, without even a dent on you. 

V; One has to learn through one’s mistakes then? 

M: Who said that you have made a mistake? When you understand that you are perfect, only then do you know that a mistake has been made. This you can know only when you understand your true position; then you will know that mistakes were made. So when are you going to correct the mistakes? Is there any time? 

V: Actually not. There is only the realization of it. 

M: Any questions? 

I: He is so confident you see, because whatever question you are going to put, you are framing it through your conditioning. And he knows he is beyond all conditions and can therefore answer any question. So he is always ready to answer you, and you are always trying to prepare the question through the conditioning of your mind, through whatever you have learned, acquired, all those things. So put any question you like, because he can answer you very confidently. 

He confers such a profound knowledge through the few words which he utters, and he does it all in an extremely fetching manner. Now he says, I am just whiling away the time. I want to pass the time; therefore, I talk. Otherwise, I don’t want to talk at all. That is his greatness. To a jrtani, giving out the profoundest knowledge is also only whiling away the time, since he knows the truth about everything. 

It is all happening in a dream; he is answering you in the dream. You are coming here in a dream. What is to be answered correctly in a dream? And what do you understand correctly in the dream? The moment the dream leaves, everything goes away. You see, he is absolutely certain about the true situation, that is all. 

V: Does this means then that everything is preconditioned? 

M: Did I suggest that everything is preconditioned? Nothing is happening; so where is the condition? 

V: Then things happen by themselves? 

M: Yes, in the objective way, things are happening by themselves. In your dream, the things happen of themselves or you make them happen. In the same way things are also happening here. 

Whatever is applicable in the dream is applicable here also. If you want to call it a sort of system, there is no system that way. Very simply put, the vital force is moving, it is its nature to move. And whatever words come, the meaning of that word is the mind. Unless and until you have the vital force, you cannot speak, you cannot do anything. The min will work only if you have the vital force. 

Now take a scientific view. No work is necessary in order to initiate the state of knowledge. But when you are in a state of knowledge, you can do any work. You must not keep yourself idle; so do go on working. Whether working for the poor, the community, or for progress, whatever it is that you do, be at that stage of knowledge, of real consciousness. But when you ask me whether work will help in one’s realization, my answer is that nothing helps there. Realization is first, then the work starts; duality is lost. 

V: He knows that, he has experienced it. I do not have that experience. 

M: Expounding knowledge is an absolutely rare thing in India. People keep to themselves and then disappear. 

I have no explanation for the talks that go on here, the knowledge that is being expounded. It just happens. 

V: It is the greatest miracle. 

M: But note how few people take advantage of it; you may have observed this from your own experience. You must have seen a number of Indians come here. What are they coming for? For their physical well-being. What is happening is that these poor people are actually...they were to be dead. They are as though they are dead, but they have survived because of the company involved. 

V: Are they doing any sadhana ? 

M: That is very difficult to say. Most of them are barely surviving; they are not very active. They suffer from poor health and can’t come every day. But they acknowledge they are alive because of this place. 

V: One of the things that seems to me an important guiding principle in my work is the determination of whether it is worth trying to maintain life when there is still a possibility of consciousness and that person wants to use it appropriately. Otherwise, I just can’t see any point in keeping the body alive. I don’t see it honors life at all. 

I: You must have heard about his own daughter who expired. She was on her deathbed. So Maharaj, as was his normal practice, was going out in the evening. And when he was about to leave home, Maharaj’s wife was also leaving at that time. So she said, “Your daughter is almost dying, why must you leave right now?” He said, “Don t worry, I will be back in a second; she wants something to drink, I shall bring her that drink, some cold drink.” But upon Maharaj s return he found the girl dead. Then Maharaj kept the glass containing the drink on the table and looked at that. She got up and drank it. He said, I brought it. You had told me. After she had finished, Maharaj asked, do you want to live? She said no. And she fell down again. 

There is no doer at all; no one has an identity to do anything. In the field of consciousness, everything just happens. 

V: That is why it is so important that these teachings should become more widely known in the United States, for example. They are going to be very hard to swallow because there is such a strong sense of doership there and such a great deal of personal pride in achievement. The whole of society is structured around praising people and categorizing them in terms of what they have apparently achieved. 

M: Here in India it is said that one in a thousand is desirous of knowing himself, and one in a million actual y knows. There is some saying of that kind. 

People who want only knowledge...I actually love such people, more than my own relatives. People who value Se knowledge, they are dearer to me than my own children. 

V: And he looks after them pretty well. Encouraging them and seeing that they are doing their lessons; they will be all right. 

M: [Maharaj is addressing himself to a visitor in monastic garb] I am telling you that if you receive knowledge from me, then this dress will be of no use to you. You will have a less common dress. 

V: Does it mean that I will take off the robe? 

M: No, that will be your decision. On your own you will do it. Without my telling you, once you know what is the truth. 

V: Is there no point at all in a methodical approach, like meditation? 

M: No use. To reach this knowledge, there is no practice at all. No specific practice. 

V: And it arises all by itself? Then, one does not do anything about it? 

M: You know the world, spontaneously, without any effort. Or have you put in an effort to know that the world is? 

V. I don t know if I put in any effort, but it is a mental creation, a reaffirmation of my own image of the world. 

M. Whether you have put in an effort to know that the world exists or you just know that the world is—that is the question. Knowledge of the Self is also like that. 

V: People teach that certain conditions must be ripe for realization. But then that would mean there are no special requirements. 

M: Knowledge cannot be ripe or raw, like a fruit. You know that you are, that you have your “I”-consciousness. At present you wrongly identify yourself as the body. Body is given a certain name; that is “you,” you consider it to be like that. But I say that in this body, consciousness is pre- sent. Or the knowledge “I am,” as I call it, is there. You should identify yourself as this knowledge. That is all. 

V: How about one’s livelihood? Does it happen by itself or does one have to put in an effort to earn one’s livelihood? 

M: It happens automatically, spontaneously. Just as you wake up, and go to sleep, similarly, this also happens. 

V; I have my robes on now, and if I decide to take them off, that would be another decision. Then there would be another condition, and I would do something else instead, and then in effect it would be the same. 

M: Further, this body is also a covering. And you have to understand that you are not that. You are not the covering. 

V: So that means in a way that the body takes care of itself? 

M: The body is nothing but food. 

V: But somehow we need food to survive. 

M: Whatever food you consume, that is converted into this body, ultimately. And this body in turn is the food for the consciousness. So you come with the food, you come with the body. The question is one of correctly identifying what you are. 

V: Advice to identify or not to identify with anything? 

M: Instead of taking yourself to be something, you should know what you are, really. 

V; I am going to Europe to visit my parents there, and I am certain they hold a certain vie\^ of me. And maybe it helps me in my situation just to ignore that completely. And perhaps they don’t particularly like that I am in robes, because it creates a certain reaction in Europe. 

M: But I am not concerned about these things. Whatever dress you have, that does not matter, so far as I am concerned. 

V: No, not the dress but the attitude. For example, if I would take off the dress, just to please my parents, that would be consenting to their views about myself. 

M: But that does not matter. You asked about yourself, your identity. If you attend these talks and then with the knowledge and understanding acquired you go back to your country, your behavior may not be as good with your parents. Your parents will not like it. So I advise you not to sit here. 

V: If I try to really care about my parents in the way that I care about myself, to know myself, then the only way to be of any use to my parents is to make it clear to them that it is important to know oneself. 

M: It is not very clear exactly whether you like this robe or not. The question now is whether you like it or your parents like it. Do you like this robe, are you satisfied with it? 

V: I trust that if they like it, I won’t feel any urge or interest to change. 

M: Now what about your parents, do they like this? If you go around in this robe, will they like it? 

V: I can’t say because I have not met my parents since wearing this robe. 

M: You come here today and tomorrow, and from that day onward you won’t come anymore. Tomorrow you can still come. 

V: Why is it that I can’t come here? 

M: You purchased that book, the two volumes [I Am That]; now you read it. 

V: [A new visitor has arrived and is ashing questions] I have read the Bhagavad Gita, Upanishads, and did some research in prana. How is it possible to arrest the disturbing thoughts during meditation? 

M: Arrest the disturbance in thought? 

Y: Yes, the disturbance in the mind, during meditation. 

M: What is the disturbance? 

V: It springs from distraction. 

M: What do you mean by meditation? And what is the distraction? 

V: When you are concentrating on a mantra or on respiration, and there are many other thoughts coming in and you cannot concentrate properly. 

M: You do not know what meditation is. The mind is the flow force. The mind is continuously flowing; that means the words are continuously welling up. When you do not get involved with the thought process or the flow of words, or the flow of mind, you are not the mind. When you are in a position to observe the mind, you are other than the mind. 

V: I find it very difficult to do that. 

M: For meditation, you should sit with identification with the knowledge “I am” only and have confirmed to yourself that you are not the body. You must dwell only in that knowledge “I am”—not merely the words “I am.” The design of body does not signify your identification. And also, the name which is given to you or to the body is not your correct identity. The name which is imposed on you, or the name which you have heard about you—you have accepted that name as yourself. Similarly, since you have seen your body, you think you are the body. So you have to give up both these identities. And the indwelling knowledge that you are, without words, that itself you are. In that identity, you must stabilize yourself. And then, whatever doubts you have, will be cleared by that very knowledge, and everything will be opened up in you. 

The indwelling principle “you are” without words, let us call it atman, the self. You are that self, and you are not the body. With that conviction, you must meditate, that I am that self only. The self or the atman sheds the body, which event we normally call “death.” But to the self there is no death. 

I repeat: The atman discards the body. It is the body’s death, but the self or the atman does not die. But if one says, I am the body then surely he is going to have death. 

Who understands with the help of intelligence, hold on to that “who,” not the intelligence. Catch that. Be that. 

V: My question is, is there a useful way for arriving at mok- sha and are there particular signs for distinguishing which paths are the best for us? 

M: You just listen to all this, whatever is being said here; follow that, abide in that and be that. Don’t ask me about other paths. The path I am expounding, you listen to that, and abide in it. 

V: How are we supposed to come to know this? 

M: Can you not listen to the talk, can you hear it? So as you hear it, you be that. 

As I said earlier, time is moving fast. Can you stop all your questions? You started very well; you asked veiy relevant questions. 

V: I am interested especially in practice, how to start it. 

M: Forget all about physical disciplines in this connection. I am telling you that the indwelling principle “I am,” the knowledge that you are, you have to be that. Just be that. With that knowledge “I am,” hold on to the knowledge “I am.” 

Y: It is difficult to abandon attachment to action; even in this way it is not easy always to remember “I am,” the truth of the atman. 

M: You know you are sitting here; you know you are, do you require any special effort to hold on to that “you are”? You know you are; abide only in that. The “I am” principle without words, that itself is the God of all Ishwaras. 

V: Is devotion not useful as an initial step? 

M: First step or second step, I have the first and final step at the same time! The knowledge “I am,” without words, itself is the Ishwara. He, Ishwara, does not want another 

V: The problem we are falling into is weakness of mind sometimes. This dims the awareness. 

M: Who falls a prey to the weakness of the mind? You are talk- ing from the body identification point of view. The real “you is not the body. It cannot be cut to pieces by any weapon. 

V: It is always the false identification. 

M: If you identify yourself as the body, such an identity must be let go of, sacrificed. Your real identity has no body and no thought. And that self, the spontaneous knowledge neither male nor female. 

Thus, to understand correctly, you must be bodiless. You must be bereft of the body sense. It is no use trying to understand from the identity of body. You must fulfill this vow, that you are not the body but solely that indwelling principle “I am.” 

V: So in staying with that principle, there is no effort involved? 

M: What do you mean by “effort”? And what would you like to have, to achieve? 

V: I am still trying to be “I am.” 

M: You know that only, where is the question of any more effort? Without effort, you are that. Only you must stand for it with conviction. 

V: Effort then is only concerned with the sense of body consciousness? Because one is still clinging to a body. It is kind of a trap. Why can’t one really be in the state of “I am”? Because there is still some clinging and one wants to be free from that clinging. 

M: You need not try to get yourself detached from the bodily sense. Once you abide in this, that you are the indwelling principle only and you are not the body—that is enough. When you have developed this firm conviction, where is the question of trying to get detached from the body identity? 

[A man died a month back. So he gave the following example.] That Mr. H. is no more. Now I know he is not. Similarly, you must have the conviction “I am not the body.” Such type of conviction you must have, that I am not the body-mind, but only that knowledge “I am.” If it clicks, it will click instantly. You see, I am not attached to any of you. Why I feel like that? Because I don’t feel anything about my own self, and neither am I interested in this consciousness. Suppose that it quits. I am not the least concerned, because I am not that consciousness—a step beyond what I am telling you to follow. First of all, we are to abide in consciousness; that is the first step. Then I am not that consciousness either. And, this way of understanding should be shared in toto by everybody else. Even to say “understanding,” is not the correct word—to abide in the truth. The way I do, the same applies to everyone else. 

There is a couplet that states the real sage instantly transforms any devotee into himself, his true Self. The jnani —and he is at that highest stage—is stabilized in the destination, in the terminus. He is already in his destination. And because he is firmly stabilized in the destination, there is no movement for him. 

We normally talk about various paths; paths are indicative of movement. I do not accept paths. You are in the destination itself. That is my teaching. 

V: Yet, at other times Maharaj has admitted that there is discipline involved. He said that in I Am That, for beginners. 

M: This also must be clearly understood that you are not a male nor a female. If at all you are going to say you are a male or a female, that means you are trying to understand yourself as body. This happening is like an accident. Suppose there is an accident and one limb is gone. You know the limb is gone; that is a bodily expression. Similarly, to call yourself a male or a female, is a bodily expression; that is, with reference to body—identification with the body. 

With firm conviction, you abide in this knowledge “I am” only: bereft of body-mind sense, only “I am.” If you dwell therein, if you be that only, in due course, it will get mature. And it will reveal to you all the knowledge. And you need not go to anybody else. 

V: Since I have been with Maharaj, this week and a half past, and through this very statement that he has just made, it has become very clear to me that it is the sadhana that matters, not the gathering of concepts that mean nothing at all. They don’t change anything, they don’t serve your liberation in any way. They are just garbage. The only thing, I feel, you have to follow your profession; that is, what your body is destined to do. Meaning can happen there. Ever since I Am That came into my life, that is the only teacher I have ever gone to. Until I was blessed with this opportunity to be in Maharaj’s company. And I don’t intend to go anywhere else. 

M: Whatever you have said, I agree with that; but why is it like that? It is because the Self cannot have an image. You cannot say I am like this. 

V: Beyond any verbal formulation. 

M: It cannot be consumed by the senses or the mind. 

V: Maharaj said previously that it is not a question of cleaning the mind, but only of abiding in the process that is “I am That.” In the very moment, for example, that I feel a preoccupation with my work, my art, my son or with something, in that very moment that preoccupation or that joy or that sorrow is disturbing my consciousness, I am That. Even if I know I am That. This preoccupation is the sensation that I feel. 

M: Your consciousness is getting disturbed in you. Don’t drag on, tell it succinctly. But you as consciousness should not get disturbed, because it cannot be touched by any conclusion outside. Because that conclusion is not consciousness. Let us suppose you have got a big bank balance, and something happens elsewhere. Your balance is not suddenly in debt, is it? Similarly, your consciousness cannot be disturbed by any disturbances. 

V: So this means that I have not this consciousness. I believe I have this consciousness, but I don’t have this consciousness. 

M: That “I” itself is the consciousness; it is not a question of I am that consciousness, “I” itself is the consciousness. Only you are not to say that word “I.” Without any doubt whatsoever, you are; that “you are’’ itself is the consciousness. 

V: I have a consciousness, but I must be the consciousness, probably. 

M: This is a subtle point now. In the morning you wake up. You know you woke up. You know the waking state now. That “you” who knows the waking state should be prior to the waking state, should it not? 

V: Yes. 

M: Now the moment you woke up, or you observed the waking state, you clung to the world as “I am the body.” 

This whole subtle thing must be understood. The principle which distinguishes or recognizes the waking state, that is the godly state. We know I woke up, clinging to the body; that is, the bodily state, the individual state, which is a downfall into a grosser state, because a jiva-atman is grosser 

in the waking state. 

For newcomers I am not going to repeat my lessons again and again. You must be alert and listen to the talks with perfect attention. And then practice them. 

For my own sake 1 , my mind inclinations have almost come to a stop. There is no mind collaboration for me. Now for the sake of the public, why should I provoke my mind to expound? 

It is different when you understand what I am saying. 

and when you understand, you will have to come so close to me that you will realize that all this is a complete illusion that whatever it is because of which you see things is itself an illusion. Then you will throw up your hands and give up everything, since you are convinced that it is all unreal. 

What is happening now is that whatever is seen is considered as something concrete and existing, and man wants to enlarge on it. Whatever he has inherited, he considers that that is something solid and worth having, and he wants to increase whatever his acquisitions are, whereas the truth is that he himself is an object and whatever he thinks and acts on, is itself an illusion. Therefore, whatever he acquires is bound to be an illusion. So man’s whole view of seeing things must change radically. And only then will he understand what the truth is. 

This consciousness itself is the source of all mischief, because once you start having this consciousness then that is the seed of wanting everything—having more and more wants, the insidious seed of mischief in the consciousness itself. And that is to be understood. 

About hearsay, people keep saying things about reincarnation, any number of births. But even the jtiani, is he aware of even a single birth, that there should be talk of more than one birth? 

There will not be a single jtiani who can record his first birth. The concept “I am” is the primordial maya. And that maya, that primordial concept “I am,” requires support and therefore God and Ishwara have been born. Along with that the whole manifestation, the entire Universe, has come upon it. Otherwise, there is absolutely nothing. And out of many jnanis, there will only be a rare one who knows the real nature of this primary concept. 

I: He says, he has absolutely no need, no want of any kind, left. He has not got the desire that you all should come here and listen to him...It is nothing; he is the Absolute, and in that Absolute he wants nothing, he needs nothing. And you will have whatever you will have, it is only an entertainment for your concepts. Whenever you come here, there are various concepts within you that will entertain you. But more than that, perhaps you will not understand all that is being said. 

To look at him, he is an ordinary man, an ordinary bo y, but there has been publicity all around the world that he is a great philosopher; therefore all of you come. 

M: But what am I for myself? In fact, that state of the Absolute is mine today—where there is neither Being nor non-Being. I have absolutely nothing to do with what this body is today. Whatever it has to give you is of no interest to me. So far as I am concerned, I am in that state where beingness and non-beingness do not matter at all. 

You feel if I do this, I will get that. But when you understand the truth, you will realize that there is nothing; you are not. And so, whatever you get, what does it matter? 

One has accused me of a very grave illness, but whatever is apprehended and whatever is seen‘is absolutely futile. I have therefore nothing to do with this. I show you this truth, but you cannot catch it; nobody can. 

V: Today, Maharaj has been stressing more the non-being of even himself, so I am asking while it is true that “I-am-ness” or beingness might be a time-bound thing and the result of some kind of illusion, isn’t there something more real and lasting prior to emergence of this “I-am-ness”? 

M: Whatever it was, that “I-am-ness” has become naught. Now whatever is left, that is the solid thing and is called Parabrahman : what was naught but still is. 

Swartha (swa is self and artha is meaning) is a pun on the Marathi word, which means selfishness, and also meaning of the self.” So, how did the selfishness come in? That swa artha means I want something for myself. As soon as this consciousness comes on, all kinds of needs and wants start. Now, before that, what was the position? Befpre this consciousness came in, I had no needs, no waij/ts. I was whole, without any needs. The needs and wanting started only when this consciousness came upon me. Once I knew the meaning of the Self, I realized there is no such thing as “I” as an entity. Therefore, who is to want anything? It is only while I thought I was an entity, because of this consciousness, that I wanted something; my needs were there. Thus, the meaning is twofold: the first is wanting something; and the second, subsequently, is not wanting anything because there is no entity to want anything. 

I: What he is telling us is from his own intuitive experience. So what he says is the truth. But in the same breath he is telling us that what he states about himself applies to everyone of us. So if he says, as he often does, something has happened to “me,” or “as far as I am concerned,” he tries to keep us out but at the same time is telling us that whatever his intuitive experience is, it can be the intuitive experience of everyone of us. Can be. The potential. 

V: That is why we are here and not with any philosophers. 

M: Talking about philosophers, all these philosophers what are they doing? They are only acting philosophy. And all those concepts which are most dear to you, are images of yourself. Your image of yourself is that concept which is dearest to you. [Referring to one of the visitors] Now he puts on these Buddha robes. What is this but concept? There is nothing else there but concept. When you go to pictures, cinemas and dramas, what are you seeing? Are you seeing any original self anywhere? Acting, acting, acting. And it goes on endlessly. All playing their roles. Sometime, I am like this, the other time I am like that. And is any of it true? Nothing! 

That which has appeared unknowingly has been taking on an infinite number of roles on itself and is moving about in the world like Brahman, Ishwara. But remember that this knowingness “I am” is not going to last. 

I keep asking you to do meditation. Why? Because then that knowledge which is consciousness will unfold to us the mystery of the infant Lord Krishna. And what is this mystery? That infant Lord Krishna is this consciousness which is manifesting itself in the millions of forms. And it will come to us, or the knowledge will unfold to us, the fact that that which assumes all these forms in the world is itSelf really formless—spaceless and timeless. That because of which the consciousness is able to assume these various forms is itSelf timeless, spaceless, without identity, unconditioned, and original. 

About the infant Lord Krishna—it will tell you how and why the infant body came into being; how the consciousness came into being, the illusory nature of this body and the consciousness; and that the original state is timeless, formless, and that what has come about is merely an illusion. Once you realize the truth that consciousness has come over you, you will need nothing any more. 

Go back to your infant form, in order to realize that that which assumes the multitude of forms in manifestation is itSelf absolutely without any form. Those amongst us who have heard this and taken it to heart will get to the bottom of the whole mystery. 


July 10/12, 1980 

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