PtC: July 1, 1980. established in beingness

Q. Then how do I elevate it to a higher level?

M. Leave it alone! There is no question of elevating to a higher level. Here it is only a question of understanding.

Iswara is the manifestation of the five elements and the universe, the "I Amness." To the Absolute, the witnessing of that "I Amness" occurs. This is the Absolute standpoint, siddha. This understanding should not be claimed by you, who are a sadhaka. Sadhaka means the process of getting established in the Iswara principle, the consciousness.

Q. Last night "there was an experience of very great vibration in the body. In fact there was no body, just vibration, no form, and very intense.

M. Whatever that vibration, that is the product of the five elements.

Q. It is not a taste of "I Amness"?

M. If you want to express it that way, you may. These are the five elements, three gunas, prakriti and purusha, ten elements. These are the expressions of your beingness.

Q. So when Maharaj says to stay firm in the consciousness of not being the body-mind, how does that relate to these ten elements?

M. That talk - to transcend the body-mind and establish in your beingness, is for the kindergarten spiritual seeker, the lowest level. But now I am talking to a sadhaka who is getting established in beingness; that first lesson is over now.

Q. Oh!

M. Your world, your universe, is the expression of your beingness. The second step, the sadhaka gets established in beingness, Iswara principle, manifestation. A sadhaka is manifestation.

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PtC: May 4, 1980. the primary illusion

This touch of "I Amness" is in each being; this beingness has that touch of love for the Absolute and it is a representation of the Absolute. When you got yourself separated from the Absolute with this identity "I Am," you felt fragmented, isolated, and that is why your demands started. In the Absolute there are no needs. Only the Absolute prevails. The truth is total Brahman only, nothing else but Brahman. In a total Brahman state the touch of beingness, "I Am," and with that, separation started, otherness has come. But this "I Amness" is not just a small principle, that itself is the mula-maya, the primary illusion. What I am expounding is not meant for the common people, because they have not reached the stature to understand what I am saying. Therefore I tell them to do bhajans, japa, meditation. After doing that, when the purifying takes place, they will be worthy enough to receive my talks.

PtC: April 19, 1980. you, the Absolute

You must come to a firm decision. You must forget the thought that you are a body and be only the knowledge "I Am," which has no form, no name. Just be. When you stabilize in that beingness it will give all the knowledge and all the secrets to you, and when the secrets are given to you, you transcend the 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.

the true Guru

If you know what you teach, you can teach what you know, Here seership and teachership are one. But the Absolute Reality is beyond both. The self-styled Gurus talk of ripeness and effort, of merits and achievements, of destiny and grace; all these are mere mental formations, projections of an addicted mind. Instead of helping, they obstruct.
...
Mistrust all, until you are convinced. The true Guru will never humiliate you, nor will he estrange you from yourself. He will constantly bring you back to the fact of your inherent perfection and encourage you to seek within. He knows you need nothing, not even him, and is never tired of reminding you. But the self appointed Guru is more concerned with himself than with his disciples.

everything experienceable

There can be no experience of the Absolute as it is beyond all experience. On the other hand, the self is the experiencing factor in every experience and thus, in a way, validates the multiplicity of experiences. The world may be full of things of great value, but if there is nobody to buy them, they have no price. The Absolute contains everything experienceable, but without the experience they are as nothing. That which makes the experience possible is the Absolute. That which makes it actual is the Self.