20. HOLD ON TO YOUR SENSE OF BEING


MAHARAJ: The universal consciousness is all-pervading, and it does not suffer any loss or gain as a result of interaction in the five-elemental play. However, in this process of interaction it manifests in a tangible way. [Maharaj takes up a metal flower vase and drops it on the floor, which results in a clanging sound.| When one object came in touch with another, the sound which was latent became apparent. [Maharaj picks up a towel and points out that fire is latent in the cloth.] Fire manifests only when there is action on the towel (i.e., by applying a flame to it), and as a reaction fire manifests and the towel burns. The consciousness is there all the time. Life is there all the time, and life will manifest itself when there is a form. Consciousness goes into action (i.e., becomes manifest, perceptible), just as the sound takes place or the cloth catches fire. 

And similar to the fact that there is no particular identity for the sound or the fire, so there is no identity for the consciousness. Out of ignorance, and identification with the body, you experience pleasure and pain even though consciousness is universal and just functions through the body. So many people have died, so many people are murdered, but consciousness has ever remained the same. It has not been diminished or aggrandized in any way—it has not suffered at all. [Maharaj again bangs the vase, and points out that the sound just bappens.] There is no pain or pleasure for the sound. It just manifests, so also the consciousness; it has no pain or pleasure. There is no loss or gain to the five elements. All these calamities that man experiences will not give pleasure or pain not only to the five elements, but also to the various qualities (gunas) perceived by the senses. The five qualities are: touch, form, smell, taste, and sound. Now, what is the significance of that “you” for you? Do not get involved in your wants. Where are you proceeding to? Think on these lines: the five elements are playing; and as a result of their interplay forms are created, and these are equipped with five senses. From the five-elemental objects—namely, vegetation and food—the form takes shape. Now, through this form, the consciousness manifests again the qualities (gunas) of the five elements. Ponder over this, and find out: What are you? and Where are you proceeding towards? 

All along, thousands of wars have been fought. Now what has been the effect of all that on the five elements? These five elements are perceived by the five body senses. Because of the derailment of the five elements from the Highest, this guna—the consciousness—has emerged. 

Suppose somebody is murdered, actually what did hap- pen? The indwelling consciousness in the body that was murdered went into oblivion and functioning of the five senses came to a halt. Millions of people are killed and gone; did their five senses and their consciousness come to you, raising any disputes? With a body, five senses of perception and five limbs of action’ are provided. With age, this body deteriorates and the senses and limbs no longer operate as effectively. Thus, with the gradual failure of the senses and limbs due to “ageing,” the guna that is consciousness is also dwindling (that is, its manifestation, as such, weakens). In all these functions of the body, senses, limbs and consciousness, where do “you” fit in as such? And where do you proceed to? The various processes and events are due to the food body and prana; where is your position therein? 

Visitor: Is consciousness independent of body; that is, unaffected by it? 

M: How can it be so? It is the outcome of the food-essence body and is called sattva-guna. Similarly, a child is also the essence of its parents’ bodies. If a child is deformed, it is because of some inadequacy in the quality of the material food body. 

The worldly activities, and also the spiritual ones carried out with the mind, are mere amusements in the state of ignorance. They began when the sense of being started to function with the cycle of waking and sleep. 

If a person thinks that by practicing spirituality something can be gained, I would like to know the design and identity of such a one. Spiritual seekers, instead of inquiring into their very nature which is their consciousness, delve into spiritual books for knowledge. 

V: Should we give up all the concepts and ideas collected thus far? 

M: Do nothing of the sort. Just hold on to your sense of being so long as you know “you are,” be only in that state. Do not worry about its going away. 

V: Should we commit to memory the sense of being? But that would mean effort. 

M: Where is the question of effort on your part? The con- sciousness spontaneously came into being. Consciousness itself is of the attention. Be there, do not try to alter or modify anything. Whatever “is,” is there and that is the love of the self, atma-prem. If you can derive satisfaction by reading and following traditional, so-called spiritual paths and disciplines, by all means do it. 

V: But Maharaj says we have to reach a destination. 

M: Where is the question of proceeding to a destination and “who” is there to proceed? [Maharaj bangs a piece of metal.] Take this sound, where does it go? A jnani is totally away from all concepts. At that point there is nothing. 

V: Yesterday, you spoke about guru and sat-gurucharan—the feet of the sat-guru. 

M: Yes, I did. Sat-gurucharan means the spontaneous appearance of consciousness when you know “you are.” Everything dwells in this knowledge “you are,” and it is limitless and all-prevailing. This state represents the sacred feet of sat-guru. 

V: I mean no offense at all when I ask a silly question. Why are there so many photographs on these walls? I feel this goes contrary to your teaching. 

M: They are the relics of the period of ignorance. To dispel the ignorance such aids are necessary. When the purpose is served, they are no longer required. This body which I use is also an outcome of the ignorant stage, but it is still in use though I have transcended the stage of ignorance. So let the photographs remain to decorate the walls; there is no harm in that. Instead of changing things on the outside, why not bring about a change within by removing your wrong identities? You talk as if you have wisdom, but what knowledge have you actually? Your present capital is the cycle of waking, deep sleep, and knowledge “I am.” What else have you got? This cycle has appeared by itself without your asking; all else you have learned and acquired later. Anybody who comes here is like an ignorant child, in spite of whatever so-called knowledge he has gained from outside. 


November 13th 1980 

Share: