January 1981


January 3, 1981

Maharaj: Beingness has the quality to become whatever you think of. Whatever concept you feed to the consciousness, the consciousness will provide you with that. Whatever you hold on to intensely, you are bound to be that, that is the quality of your consciousness. You should never think that you are the body.

Consciousness is not the body. As a result of the body the beingness is felt, but beingness is all-pervasive.

Consciousness alone feels the expanse of consciousness, but I, the Absolute, am not that.

Whatever is known is known by consciousness, is in the field of consciousness. The consciousness and the knowledge will subside when the food body dies. The Absolute always remains. The seed of knowledge is planted in you by these talks; now you have to follow it up. You must nurse it, ruminate over it, so that the tree of knowledge will grow.


January 4, 1981

Questioner: I was pondering what Maharaj said about all consciousness being the same this morning, and for just a few seconds, it was as if everything was one and I was behind it. Is this the aim?

Maharaj: That is not the aim, IT IS SO. It is there and it is only because of identity with the body that what is, doesn't seem as if it is.

Please understand that there is only one thing to be understood, and that is that you are the formless, timeless unborn. It is because of your identification with the body as an entity that your consciousness, which is universal consciousness, thinks that it is dying. Nobody is dying, because nobody was born.

The millions of forms are the manifestation of consciousness. It is the millions of forms which get created and destroyed, but universal consciousness itself is unborn and undying. Just imagine if all the millions of forms which have been created were still here - how could other forms be created? It is because consciousness is unborn and undying that the millions of forms get created and destroyed; it is a continuous process. Understand that what you are is this unlimited universal consciousness. Only that in which consciousness manifests itself is limited and is created and destroyed. The total potential of consciousness remains. It is unlimited.

You are seeking knowledge from the standpoint of identification with the body and whatever can be grasped by the mind. When this body machine is there, the technique of using it is there, and that is what you are identifying with now, but it is not your true identity. You have no control over it, it has appeared and it will disappear.

I talk to you from the perspective of the universal consciousness and I know that all bodies are the essence of food and that they will vanish.

January 7, 1981Questioner: Every time something happens now, instead of getting involved in it, I am seeing that everything is that "I Amness". I am experiencing that.

Maharaj: Witnessing takes place, there is nothing to be done. It is total freedom for one who does not identify with the body.

Q: Everything is happening on its own and I have no concern with it.

M: If that is so, it means that you have understood everything and there is no need for you to linger here any longer.

Questioner [Another person]: It is different for me. I have to make an effort not to get involved in thoughts when I meditate.

M: It is the nature of the life force to express itself through thoughts and words, so they will keep on coming. If you have to make an effort in the beginning not to get involved, make that effort until it becomes effortless.

Q: Does the jnani have a mind and thoughts also?

M: Although thoughts come and go, the jnani is not concerned. Thoughts will come in consciousness; witnessing also takes place in consciousness. You must have the conviction that you are consciousness Thereafter there is nothing for you to do; leave it to the consciousness to do what is to be done. Whatever happens, happens spontaneously.

Q: Where is the seat of consciousness?

M: In every particle of the juice of the body. In the scriptural books it is normally given that there are various chakras. Those are available if you want to locate them like that, but according to me, it is throughout the body.

Q: What is the difference between the body and consciousness?

M: What is the difference between sugar and sweetness? The sweetness is there in the sugar cane juice. In the body the sweetness is the knowledge you are, the consciousness. This knowingness is due to what? What is the prerequisite for consciousness?

Q: Is it the body?

M: The body is necessary to sustain consciousness; for the body to be, food is necessary, is it not?

Q: Yes.

M: If the body does not remain, consciousness will not remain. In the absence of body and consciousness, what are you?

Q: I don't know.

M: Now you want to get some benefit, some advantage, for yourself. To whom is the benefit?

Q: Consciousness.

M: If you are not the body or the consciousness, then what are you? When you realize the Self knowledge, then the self is released, liberated.

Q: Then what?

M: Then you know, definitely, who you are. That by which you know, you know that, also.

Q: Is that liberation?

M: Liberation means what? It is no more there. [Flicking his cigarette lighter on and off] This cigarette lighter is the body; the consciousness is the flame. Now it isn't there anymore; it is liberated. Where is the need to label it in the absence of consciousness?


January 8, 1981

Maharaj: Outwardly you can imitate a jnani, but the jnani has no fear.

Questioner: He is the Ultimate?

M: The Ultimate state is that state in which there is a total end to this body, name and form. When there is no form, shape, color or name, who is there to ask anything?

Whatever happens, you accept it based on your identity with the body, and the body is time bound.

Q: I have experienced that it is not being.

M: What do you understand by the experience? What is the significance of the experience?

Q: It is not an experience of anybody.

M: Any experience occurs where there is a change. If there is no change, there can be no experience.

Q: It is not an experience, it is a state of being -non-being.

M: That which you say is and is not, is it according to words, or is it an experience? I will not play hide-and-seek with words. That which you are describing, is it an experience or just the words?

It is likely that you have been influenced by what you have read and heard and therefore what you are saying is only what you have heard. Is that right, or is what you are saying a practical experience which you have had?

Q: I said before, it is not anybody's experience.

M: First I thought I was the body, then I experienced that I was not the body but I was the consciousness, then I got the experience that this consciousness is not really me, and there is no form, no individuality, no nothing. Is that your experience?

Q: The experience is that there is no body, nothing, that I am and I am not.

M: What is it that is no longer there?

Q: The consciousness of the body. Now there is no more center, thoughts don't come from the center as a body.

M: If thoughts don't come from your center as an individual body, then how do the thoughts come?

Do you now identify yourself with the thoughts? Do you think the meaning of the thoughts and you are one and the same?

Q: No.

M: What has really transpired? What is the change?

Q: The change is that the center in consciousness which was there is gone, the center "I Am" is gone.

M: Tell me something about that center.

Q: First there was a center of identification in the body and now I don't feel that. Now there is no borderline, now there is no particular entity.

M: "I Am" means the knowledge you are.

Q: That is now unlimited.

M: The knowledge "I Am" has no limitation at all?

Q: That is right. Thank you. Now I must go.

M: When he talks, saying "I am doing this" or "I am doing that," what he means is, I am that knowledge "I Am"; that is, consciousness. Because unless the consciousness is there, the body is not. In deep sleep we are not aware of the body, we are aware of the body only when we are awake and the consciousness is there. Therefore when I say this, I mean that it is this consciousness which I am and not the body, which comes later.

This sickness is an aspect of the consciousness and I am not the consciousness. I am not the "I Amness". Whatever sickness is there is in the domain of consciousness. With the aid of consciousness, sickness is being experienced. When I shall be totally in my Ultimate state, when this consciousness is finally extinguished, THAT is my total, perfect state.

When will I have no experience of this illness? Just as the sun sets, only when this consciousness sets will there be perfect health or no experience of this sickness. So long as the consciousness is there the sickness must be experienced. What is my pleasure or happiness?

Nothing other than this knowledge "I Am", this consciousness.

Your idea of knowledge is something you can catch hold of, something you can feel and put into your pocket. This knowledge is not of that kind. When I know that I am knowledge itself, what can I hope to get?


January 9, 1981

Questioner: What are thoughts?

Maharaj: They are the result of previous conditioning which the mind has had.

Q: Are the thoughts of the jnani and the ignorant one different from one another?

M: The difference is that the jnani has divorced himself from the body-mind, the body-mind thoughts will come and go but the jnani is not concerned; whereas, the ignorant one gets involved in those thoughts and the ignorant one considers himself as a name and a form.

Q: Should I keep in mind constantly that I am consciousness only?

M: You are consciousness and consciousness is you and that's it; it is not necessary to always keep your attention on that fact. When you know that this is your finger, is it necessary to constantly repeat that it is your finger? What is there to be done?

Q: When an action must be done or a choice made, how should one make the choice?

M: Just understand that it is not your personal action or choice. Do not get involved as the doer.

Why do you get involved in all these concepts? First find out what you consider yourself to be.

Are you an entity? Get that problem solved instead of getting involved in all kinds of concepts.

What are you? You cannot understand with your intellect, it is beyond the grasp of the intellect.


January 11, 1981

Questioner: The spiritual experiences which I have, are they something which should not be there?

What is it?

Maharaj: It is all entertainment. You are present here; is your body not the result of someone's entertainment? So long as you know that the experiences are only appearances in consciousness, it is all right.

Understanding is not a matter of time. If you really apperceive the truth, it is simple and quickly grasped.

The conscious presence depends on the body, and the body is nothing but the sperm and ovum, so where is this "you?" This body is like an instrument that says, "I Am", like an announcer.

Presently you think that 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.

Because of the instrument of the body, that feeling of consciousness is there and I, the Absolute, am not that.

Having stabilized in the consciousness, the next step is to be in a position to observe the consciousness, and all the play that is happening in the consciousness, just to understand.

Attachment to the body and to the consciousness is very strong, to get rid of it is very difficult.

The birth principle, the chemical around which the body formation takes place, has no form or design and actually didn't exist. That non-existing thing suddenly came into existence. What is the validity of its existence? It is an apparition only, it can't be the truth. That's why I dare talk like this.

This is a big hoax, a big fraud, created out of nothingness. Can you create something out of nothing?

Whatever I said is securely planted in that birth principle of yours, you cannot extract it. In due course it will proliferate into knowledge.

I don't want life, even for a moment, but in that momentary life there are so many lives.

I am not afraid of death. With death the imperfection is removed. Consciousness, the stigma of imperfection is gone. What remains is total perfection.

There is no guarantee that I will meet you tomorrow, but the reality is that there is no separation at all between you and me, because we are one. Do not imagine any separation.


January 12, 1981

Maharaj: [Referring to his lighter] The flame will last as long as the fuel is there. Is there any question of emancipation or awakening for that flame? The body and consciousness, which come into being because of the five elements, can there be any emancipation for them? The One who is prior to the appearance of the elements is always there.

What you are doing is using your mind and intellect, but what I say is not based on the intellect, but rather on whatever comes up spontaneously in consciousness. You try to fix that knowledge which springs spontaneously from consciousness into the structure of concepts you have built out of the mind and intellect. This can never happen.

Questioner: Why do I feel such satisfaction here in Maharaj's presence?

M: Because that need which arises in consciousness and brings you here is satisfied.

Some people come here for knowledge. I talk because the words naturally come out. There is no intention behind my talks that you should get knowledge. Others come here because they are in difficulties. I make no determination that those difficulties should go away, but the fact remains that in many cases they do go away. I merely sit here, people come and go, I am not concerned. They come here from long distances because the consciousness feels the need to come here. The individual doesn't come here because of an intellectual decision to come here. Consciousness takes him by the ear and brings him here. My next-door neighbors don't come but people from all corners of the world come here with a sense of urgency. Why?

Q: The first time I came here, Maharaj told me that my "I Amness" was a food product, and that Lord Krishna's consciousness was the same as a donkey's consciousness. I tried to get a reservation out of Bombay that day, but I couldn't get one for a week, and I had to stay.

M: Many talented and well-known people have come here, but they come with great humility. Is there anyone of them who has knowledge about himself?

Q: I am practicing nama-japa, is that all right?

M: Recite the sacred name, that is all right, but the important thing is to recognize and understand what is the presiding principle by which you know you are and by which you perceive everything else. You must look at yourself, get to know yourself. The riddle of spirituality cannot be solved by your intellect. At the most, your intellect can provide you with livelihood.

Whatever you try to become, that is not you. Before the words come out, before you say "I Am", that is you. You must be concerned only with yourself. Don't worry about anybody else. What are you?


January 14, 1981

Maharaj: The Ultimate state is that state in which nothing exists, neither I, nor you, nor manifestation.

Questioner: Can Maharaj describe the Ultimate state?

M: Can I cut up my sleep and make a design of it? Disassociate yourself from your body and tell me something about that. Can you describe it? My talks are not meant for normal human beings.

The normal person's field of understanding does not go beyond his own body.

The one who identifies with the body is the consciousness itself. It mistakenly assumes that it is the body and behaves as if its unlimited potential has been limited by this one single phenomenon. Therefore, with this identification, whatever behavior the consciousness adopts will be limited by the body.

The one who understands this ultimate meaning of life gets disassociated from the body and a transformation takes place. The consciousness is universal, universal like the day, universal like the night. To that principle you cannot give a name or a title. Who is the one who knows that there was no day, no night, the consciousness was not there? Day and night, remembering and forgetting, the waking state and the deep sleep state, are they one and the same thing or are they separate?

The capacity of consciousness is something astounding. I didn't know I was, and then suddenly I knew "I Am". This "I Amness" is the power of Maya.

Q: Is the desire to be free wrong?

M: There is nothing happening - nobody is bound -therefore there is no question of liberation. It is only when one thinks of himself as an individual that he thinks of bondage and liberation.

Whatever concepts you have collected in this world are totally useless. Understand that the total manifestation is the child of a barren woman, but having understood this, give full attention to your work, and let that work be done as efficiently as possible. Take good care of this work that you do in the world because it is an orphan!


January 17, 1981

Questioner: In consciousness is there doership and also witnessing?

Maharaj: Everything is in the realm of consciousness.

Q: Are all the actions in the world being done through consciousness? The movement of the five elements also?

M: The sum total of the five elements is consciousness.

Q: It's beautiful to praise this consciousness by consciousness, no?

M: Oh, yes. Whatever you are, only you know. In the body is only the knowledge, no person. For practical purposes you use various names.

Q: In the body, why is this consciousness saying, "I," "You," etc.?

M: Consciousness is one, but it manifests into many, so for practical purposes you say "I," "You,", etc.

Q: My consciousness is due to this body, sustained by this body, not other bodies.

M: In your consciousness all the bodies are there.

Q: Maharaj said that I am not in the body, that the body is in me.

M: If you are an author, a number of books are potentially in your pen. Since when did you realize that you are?

Q: When the body and consciousness appeared.

M: The sum total of my spirituality now is nothing, even that word "nothing" is not there, so there is no spirituality left.

Suppose I do not like my body, or even the vital breath, what can I do - the body is there, vital breath is there, and therefore this "I Amness" is there. They are functioning by themselves, why should I worry about it? It is having its play, let it have it. So long as that knowingness, "I Amness",i s there that attraction will be there for others. The knowingness is the outcome of the food body; when this body is consumed, where is that "I Amness"?

There is no such thing as spirituality; whatever is, is only this worldly life, in the five elemental play. You are nothing better than vegetation. Just as grass is growing, human beings are growing. Will anybody accept this? Birth is a material aspect. If you are yourself alone, that state will not be felt; but if there is a foreign element, only then the suffering starts. On you, the original, this foreign element is imposed, that is why it is suffering.

You will not enquire into what you are. Because you are intellectuals, you will prepare delicacies out of your intellect and you will go on eating that. Even in spirituality you employ your intellect, you prepare so many delicacies out of your concepts and you relish them.

Take a hint from what I have said. That you experience the world at all is the result of somebody's fun; now it has become the source of misery.

Q: Is it possible to be in a wordless state?

M: Can you live without words? Words are very necessary.

Q: We are prisoners of our own concepts.

M: Just enquire into that birth principle. You are; because you are, the father and mother are. It's a simultaneous happening. Because of their action you are, and (at the same time) you have parents.

Without their bodies what are they? Try to understand what they could be without their bodies.

Ignore that action because of which you are; and then try to recognize what the parents are. As a result of these two presences, there is a third presence, "I Am". Now will you clear out those concepts of yours about parents?


January 20, 1981

Maharaj: Earlier the knowledge used to overwhelm me , and I would to invite people to listen to the talks, but that time is gone now. Now, I don't encourage people, I don't keep people here for very long. I give them a dose of knowledge and send them away.

It is most incredible in the guise of that little so-called birth, everything has happened. Not only the "I Amness", but the whole manifest world has appeared. Is it believable? Actually I am not, but I feel that I am because of the incident of that birth.

When you get this knowledge you will realize that knowledge of this world and consciousness are not even worth your spit. You can spit it out; it will be unworthy. I appeal to you with my folded hands, don't get into this spirituality. Whatever knowledge and concepts you are having, only that final spark is to be applied. You have everything, the raw material is already with you, the symbol of birth and death is already removed.

The factual state of affairs is open, very clear, but nobody wants to look at it.

Translator: He has preference for simple devotion to God. In people with devotion, even with limited intellect, the intellect is not making mischief, as it is here.

M: This is the place where the intellect gets annihilated.

I was created and possessed by the five-elemental ghost, but having stabilized in the Parabrahman, I know what it is and I am out of it.

Now, just see how I am possessed by these elemental essences. I am addicted to chewing tobacco; despite the advice of doctors not to do it, I am still doing it. That is because I am possessed by the essence of these elements.

Space is indicative of the world, in that space the world is. Space is like an incipient world. The world is not there, but the material of the world is there. From there I start feeling "I Am". With air the movement is there, with fire the heat, with water all seeds and everything else, and because of water the taste is there.

But you are dispossessed of these elements because of the Satguru. Satguru {Parabrahman) is all love for no-knowingness. Because of your association with this Satguru, it means illumination for you.

I don't feel like talking at all, I want to go into a sort of silence. My present talks, if they are really understood, require no more discipline or sadhana. They should click right there and then.

Q: At one time, there were a number of saints of the highest order. Why was it, that suddenly there were so many saints at that period?"

M: At that time the devotion was so strong that the very object of meditation would take a complete shape in front of the meditator. Because of that devotional state, the whole atmosphere was imbued with that devotion, now it is only with the intellect. People are not going to accept anything blindly ,because their intellect has become more subtle, like space. They are going to pick and choose, to analyze everything.


January 24, 1981

Maharaj: Listen to what I am saying, but do not expect to benefit in any way by what you hear, because to benefit there must be an entity, and there is no entity.

Since I have had this disease there has been a slight change in the way I look at things. Earlier,I had felt that there was a slight touch of individuality, to the extent that I felt that this universal consciousness was acting through a particular form. Now there is not the slightest touch of any individual form nor functioning. There is now cognition of total functioning as such, but even that will last only so long as the body lasts. In that body there is consciousness, and both are material. In all this there is no question of any entity cognizing anything as separate. Instead, there is total functioning through various millions of forms. I have identified the disease with the total consciousness.

Questioner: What remains when consciousness goes?

M: Nothing phenomenal remains. The present talks are the culmination, or termination, of spiritual understanding. The more the physical pain is observed, the more it is being realized that everything is illusory.

Q: Maharaj has reached the destination, we have not.

M: There was a house, and in the house there was a person; now the person is gone and the house is demolished. The sum total is, whatever experiences you have, whether for a day or for years, it is all illusion. The experiences begin with knowingness.

What is the most ingrained habit you have? It is to say "I Am". This is the root habit. Words and experiences are unworthy of you. This habit of experiencing will not go until you realize that all this domain of the five elements, and the experiences in the five elements, are unreal. This "I Amness" is itself unreal.


January 29, 1981

Maharaj: You must give up identity with the body. Abidance in that knowledge "I Am" which does not identify with the body-mind is the spiritual light. Self-love and "I Am" without words are the same. The sicknesses may come and go, but the Self-love does not go.

Questioner: The realization of Self does not come.

M: Who says that? Without the knowingness who could say anything?

Q: Knowingness must exist because there is something to be known.

M: You have come here with the idea that you are full of knowledge, full of wisdom; so what is your idea of knowledge? You are very seasoned, having roamed about in all corners of the world.

Q: I know that I am not full of knowledge.

M: Why do you tell a lie?

Q: The books speak of that Ultimate joy and fulfillment which is the result of knowledge.

M: You are not going to meet it because you are it. Would you go out to meet your Self?

Q: No, I come here.

M: Before you knew you were, did you have knowledge or ignorance? In the absence of consciousness, who could say "I Am"? [Long silence].

You have all gone into quietude.

Q: Every thought, every feeling in consciousness, is changing all the time. I cannot be the changing, I am the changeless consciousness which enables thoughts to pass.. That is how I understand it. Is it right?

M: How deluded you are!

Q: What I am trying to do is to stop identification with the thoughts and feelings and not be possessed by them, as I use them as pointers to the highest consciousness.

M: Then why do you talk? The pointers of your feelings and your thoughts are your Self and that is consciousness, so consciousness and your Self are one.

Q: I want to get away from the pain.

M: The mind is deluding you, is cheating you.

Q: So I am the pain and I should be happy to be the pain?

M: Focus your attention on you-are-the-happiness, then the pain will diminish. You assume that you have knowledge. You have developed a pride that you have knowledge, so for testing yourself you have come here.

Q: I cannot help my pain by repeating that "I-am-happiness". Maharaj speaks from his level. I haven't got that highest happiness to diminish the pain.

M: That is because you are embracing your body as your Self.

Q: Exactly. That is why I am using a trick to escape that.

M: Very good. In the later stages this consciousness is itself the pain. Until you recognize and completely identify yourself with the knowledge "I Am", you will identify with the body. That knowledge "I Am", you do not know her. Some others here have no pride that they are knowledgeable; you alone are claiming all the knowledge and pride. Now, how many more days are you going to visit this place?

Q: Until the 7th.

M: You have been given answers to your questions, why should you return?

Q: Then these others do not have the knowledge, and that's why they can come back?

M: You speak for yourself! Other people may be more knowledgeable than you, why do you equate them with you? You have committed a grave offense by equating these people with the level of your wisdom. Take care of yourself, don't worry about others. How dare you bother about others when you do not fully know yourself?

Q: There is some link which binds us together.

M: Never criticize others.


January 30, 1981 A.M.

Maharaj: Just as a person continues going to work every day because he wants to receive his wages, so you keep coming here because you want to gain knowledge. Once you have this knowledge, there is no need for you to stay any longer.

Until you get the knowledge, you don't want to leave; nevertheless, the only ones who should stay are those who feel a great urgency to know. [Maharaj sends some more people away.]I do not want casual seekers to stay here anymore. The only ones who should stay now are those who have a real anxiety about progressing spiritually, those who are earnest seekers.

If you are an earnest seeker, you should accept my words as the truth or you should leave, as I do not want merely to entertain you. And what am I telling you? You are not the body. You are the conscious presence. Accept it and you can forget it.

In future, I will not be able to go into the problems of each one of you. I will simply tell you, "This is false," or, "This is the truth." You can accept what I say, or you can leave.

Questioner: I don't have the capacity to accept what Maharaj has given me.

M: If you don't think you have the capacity, then you can go elsewhere. I am not concerned with any state which is temporary. This consciousness state is not of my choosing. The sooner it goes the better. Once it is known what is temporary and what one's original state is, no further knowledge is needed.

As soon as consciousness stirred, space and time came. It has a time limit. In this space-time everyone suffers, so why should I accept this suffering as something unique? I was always in that  blissful, complete, total state; suddenly I am in this imperfect state. Those who have apperceived my knowledge will not fall a prey to the logic or spirituality expounded by others. I dare to say to any scholar who considers himself full of wisdom, that when he was being born I was watching his birth from a corner. Would you accept this?

Q: Yes. Why did consciousness arise at all?

M: Hang on to this consciousness which has come and it will explain why it arose without cause.

No one else can explain to you why and how it arose.

It is the manifest consciousness which is continuously talking, I am not talking. How does the language emerge? Is it because of your efforts?

If you grasp the essence of the talks which I am giving, you will illuminate the world. Those people who run about from place to place aimlessly will gather nothing. What is that you are after?

Eknath, a country sage who has written wonderful poems, said, "I am stung by a scorpion! "What is that sting? It is the consciousness. This knowingness is the scorpion which is giving me all the pain in the form of various experiences and concepts.

I am telling you with the authority of a jnani, everything is unreal. This is all the play due to your consciousness, and your consciousness is due to the food essence body.

Q: I am grateful to my body which has brought me here.

M: You have come here just to commit suicide.


January 30, 1981 P.M.

Maharaj: A real spiritual seeker ponders over these things all the time. When I have no body, what am I? What is the Ultimate Reality?

The Absolute state cannot be explained by words. Words are only pointers. You are that absolute, unchanging. Consciousness, or the knowingness, is homogeneous and one only. When you are in that state of consciousness, it is all one, all the same, only the expressions are different.

Everything which gets consumed, exhausted, is unreal. Your knowingness will, in due course, be consumed, will disappear, so it cannot be real; but you can't just dismiss it, you must understand it fully.

Presently there are an infinite number of items in your associations with this world because you have the association of the vital breath. Suppose that vital breath goes. What will happen then to all your associations with the world?

This knowledge which has been expounded will not go to waste, many people have taken advantage of it. The time will come when they will be enlightened also and then they will expound knowledge.

A jnani's state remains the same with or without the body.

You should meditate, you should not lose what you have learned.

When one disidentifies with the body, one transcends not only the body but consciousness as well since consciousness is a product of the body. The consciousness no longer says, " I Am", " I Am".


January 31, 1981

Maharaj: I deal with only two things:. What is your identity, and what is your conviction about what you are?. These questions cannot be discussed with everyone. I can speak of them only with those of you who are in earnest. There are those who have a lot of wisdom but have not solved the riddle of "I Amness".

Questioner: Scientists have discovered, in the last ten years, that if they don't observe the reactions of the atomic particles, the reactions remain as they are. If they do observe those reactions, there is a change. The very act of observing causes a change in that which is observed.

M: The observer is also changing. What is being observed brings about a change in the observer, and unless that change is brought about in the observer, the observer cannot observe the object; therefore, one can never get to the depth of spirituality.

When you are cognizing something as an individual, where do you place yourself?

Consciousness is that which is cognizing, the cognition, and that which is being cognized.

You are only scratching the surface. It can't do you any good at all. What you hear must enter you like an arrow and hit something deep within you. There must be an internal reaction; without the reaction what you hear won't do you any good. You should know it when the arrow reaches its mark.

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