September 10, 1979


Questioner: Why is Maharaj asking us to condemn the gross form? 

Maharaj: I do not. Everything—the dirt, the body—is myself, but the process of transformation is continually going on. That gross form is again transformed into space; the cycle goes on. 

Q: Why should we worry about accelerating the cycle? 

M: Who is accelerating? 

Q: We are all doing it. 

M: Since your recognition of yourself is from your toes to the crest of your head, who has asked you to take the worry? 

Q: There are two things: the world and my pain. 

M: This is the seat of your body identification. 

Q: I should ignore everything around me? 

M: When you reach that particular level of understanding and assimilating, you will experience it and enjoy it. But once you transcend it, you will evacuate it like fecal matter. I have become Brahma-deva, having understood the quality of Brahma-deva, but if there is something better than the Brahma-deva quality I will attain it, rejecting this, etc. These are the landmarks or levels of different worthiness. 

For me, there is no question of any movement. I am also dynamic and the nonexhaustible itself. Although the flow is there I cannot exhaust it. Everything in the world merges in me, settles down and takes rest. 

No doubt Gurus are very important, very significant, but finally they merge into space. Whatever you embrace and cling to is going to go. Give up everything and understand what you are. 

Q: I have a question. Yesterday Maharaj said that if a person wants to realize what he is, he should just embrace the “I” consciousness. Is that similar or equal to the relationship between a disciple and a Guru? 

M: When you become one with that knowledge you will realize that the knowledge “I Am” is the very Guru of the universe. 

Q: I ask because I feel love and respect for Maharaj, and I feel that he responds too, in a very simple, uncluttered manner. I have needed him to help me start embracing the 

him has grown. I need to understand the relationship between the Guru and the disciple. 

M: Whatever is to be known is contained in that very thing itself. What has been said is correct. 

Q: Since I was here before, his image, everything he said, is coming all the time, but I also remember that he said that I must be free of concepts, even that of a Guru. 

M: What you say is very good. The Guru is the manifestation of the knowledge which you will also be in course of time. 

Q: I accept what you are saying. Should I act or just let things come and go? 

M: There is nothing to be done. Let it flow, just watch, do nothing about it. The sun is shining, the rays go where they go. There is a doll made of sugar. That doll is sugar only. Similarly, when you see the image of a Guru, it represents knowledge only, your consciousness. The image may be of the Guru, Lord Krishna, Christ, etc.; it is the manifestation of the knowledge which you are. 

Q: In this process, knowledge of all types, concepts of all types, cosmic as well as personal, come to my mind unbidden. When they flow they seem to touch people, relationships change. Things happen in the world and I don’t know exactly how to cope with them. 

M: Acting as a personality, an illusion, would not be correct. Whatever actions happen through you, without your involvement as a personality are the appropriate, spontaneous actions. 

Q: In my traveling and searching in the past I have come across different kinds of Gurus. One who teaches Mantra Yoga, Kundalini Yoga, etc. What is the underlying reality? Must the seeker know about the Kundalini awakening or the chakras? 

M: When you stabilize in the knowledge of your beingness, all other knowledge becomes available to you. 

Q: Wherever I go this Kundalini knowledge seems to follow me. I want to know whether I should throw it out or look at it. 

M: Throw it out, but hang onto your being, your own Self. Don’t accept anything except your being. Just be. The only pure knowledge is of the Self. 

Q: I found the Gayatri mantra in a book; I have a certain fondness for it, a certain use. 

M: Don’t make use of anything except the knowledge “I Am.” Forget everything else. Consider a magnificent tree with many branches and leaves. Go to the root and not to the branches. 

Q: Why have Gurus always had a certain kind of initiation with disciples? 

M: That is their nature. After marriage the children multiply—that is the nature of wedded love. The Guru-disciple initiation is a natural process. 

Q: Is there initiation here? 

M: Oh yes. You are given a certain sentence and you are asked to be alert and to remain as the meaning of those sacred words. 

Q: What must one be, or do, to reach that position? 

M: Only have the firm conviction that the meaning of the sacred sentence is your Self. You must be alert, your attention must be present. 

Q: Is it wrong to ask to be initiated? 

M: There is no question of wrong. If you want it, it will be granted. As a matter of fact, that is the formal initiation, but all this talk is a process of initiation only. 

Q: I am aware of that, but I would like the formal initiation. 

M: It will be granted. But with this you are given something more than formal initiation. The whole idea is that you must be like that. You must pay attention to the meaning of the word. That you are this only, nothing else. 

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