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If you think that Buddha, Christ or Krishnamurti speak to the person, you are mistaken. They know well that the vyakti, the outer self, is but a shadow of the vyakta, the inner self, and they address and admonish the vyakta only. They tell him to give attention to the outer self, to guide and help it, to feel responsible for it; in short, to be fully aware of it. Awareness comes from the Supreme and pervades the inner self; the so-called outer self is only that part of one's being of which one is not aware. One may be conscious, for every being is conscious, but one is not aware. What is included in awareness becomes the inner and partakes of the inner. You may put it differently: the body defines the outer self, consciousness the inner, and in pure awareness the Supreme is contacted.

PtC: July 26, 1980. consciousness is useless.

M. All this conceptualizing, all this articulation, has been taking place only after the original concept arose that you are. What was the position before this concept arose? At that time did you have any concepts, any needs?

Q. Like deep sleep?

M. This concept that it is like deep sleep is not incorrect, but it is still a concept, and the original state is beyond concepts.

Q. What is the fact now?

M. That you are awake is itself a concept at this moment. Let this sink in.

Q. It's a movie.

M. Go back to the source: before this concept of beingness, "I Am," arose, what was your state?

Q. I don't know.

M. That which you don't know, that is the right state. Everything that comes after this consciousness is attained, is like a dose of salts - it is useless, consciousness is useless.

Q. So the search, all aspects of it, belongs to the same?

M. Throw away every thought, every experience, everything that happens after this consciousness has come. Other than throwing it away as useless, there is nothing to be done beyond this firm understanding in which you become more and more absorbed.

PtC: July 23, 1980. only recognize.

Q. My tendency is to look outward, rather than inward.

M. That is the quality of your "I Amness," not of you, the Absolute. You have embraced the body as your Self. That also is superficial, you don't know what is happening inside the body either.

Q. Correct. I don't know what's happening in my organs or how they act.

M. All the actions happening in this wide world, the samples of all those, are also happening in the body.

Q. That which is, does not know Itself.

M. In that state you do not know you are. With the tool, or aid, of beingness you know you are.

Q. With the tool we try to go beyond?

M. Don't try to go beyond consciousness, only recognize, understand, what the beingness is, that does the trick. The proof that consciousness was not lies with you only. You, the Absolute, are the proof of that. Spontaneously, uncalled for, this beingness has come and this beingness is being witnessed by you, the Absolute.

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PtC: July 22, 1980. suffer this beingness

Q. Even beingness is an imperfect temporary phase?

M. That consciousness is a product of the food essence body; the body is the fuel on which "I Amness" is sustained. Do you not observe what the body is? Is it not a morsel of food and water? Presently you are embroiled in this "I Amness," but you - the Absolute - are not this "I Amness."

Q What you are saying is, even the "I Amness," the way you recognize it in the mind, that is not the way it is actually?

M. Take it like this: this is as good or as bad an experience as having a tummy ache or a pain in the neck. In my perfect state I never had a pain, but when the "I Amness" was there, suddenly I felt the pain. That "I Amness" will merge, will disappear, I am the perfect state when "I Amness" was not. I definitely know that "I Amness" was not. Just as I have to suffer a chronic ailment I suffer this beingness. Just understand at what level I am talking, to what level I am leading you.

Just imagine the flight to which this spiritual talk has gone. The normal spiritual approach everywhere is to worship this consciousness with so many titles, but to me it is a pain and I want to get rid of that.

PtC: July 21, 1980. observer of the seed

Q: First I hadn't any form, isn't that so?

M. Yes, even now you don't have any form. It is not your shape, it is the shape of the seed.

Q Isn't it the nature of the seed that it grows, like a tree grows out of a seed?

M. It is its nature.

Q: So, I am not to blame. The seed must be foolish.

M. Because the seed is foolish it has come like this. The seed is the original foolish state, yet what big titles are given to that seed. The seed is transient, and the whole world is full of the seeds. All the five elements, all the objective world, is in that seed. You are not the seed - you are the observer of the seed.

For many centuries the Western people were not interested in spiritual matters, but now they have realized that, in spite of all their riches, they cannot get real peace, so they are searching for the truth now. The nearer you get to the truth, the more you lose interest in worldly affairs. Such a one will not have any particular interest in the world, but will act like an ordinary person.

The sum and substance of spirituality is nothing but to come to a decision, make a judgment, about the Self, God and the world - what is it? You must first dispose of this question.

PtC: July 20, 1980. this is a process

Questioner: What is mind?

M: Mind is the language of the vital breath. That mind-language will talk only about the impressions it has collected. The knowledge "I Am" is not a thought but observes the thoughts.

Out of prana, the pranava, the beginning of sound, in the sound is the love to be. The innermost, subtlest principle is that gnawing principle "I Am, I Am," without words, by which you know you are. It has no form or image, it is only beingness, the love to be.

Para shakti is the beingness or love to be. The next stage of the Para shakti is Para shunti, the formation but not yet perceptible. The next stage is mind formation: the language is formed in the mind, next is the explosion of words, vocal words. In this where are you? This is a process happening.

For you I am expounding very secret knowledge about your own beingness, how it came about - that is what I am talking about.

This play is just happening; you are not playing a part. When you are ignorant, you think you are playing a part in this manifest world. There is no one working deliberately - it is happening spontaneously. You cannot claim anything in this process. When you are thoroughly knowledgeable you will come to the conclusion that this beingness is also an illusion.

Q. Who recognizes that it is illusion or ignorance?

M. Only that one recognizes or witnesses all that as ignorance. That one cannot understand That one, he can witness and understand only the ignorance. The one who recognizes all this as ignorance, that one is knowledgeable. 

PtC: July 19, 1980. all this is unreal

Most essential is that knowledge "I Am." Claim it, appropriate it as your own. If that is not there, nothing is. Knowledge of all the stages will be obtained only with the aid of this knowledge "I Am."

From the Absolute no-knowing state, spontaneously, this consciousness "I Am" has appeared - there is no reason, no cause. Spontaneously it has come, with the waking state, deep sleep, the five elemental play, three Gunas, and Prakriti and Purusha. Then it embraces the body as its self and therefore identifies as a male or a female. This "I Amness" has its own love to be: it wants to remain, to perpetuate itself, but it is not eternal.

This passing show may be likened to the following situation: suppose I was well all along, then suddenly I was sick and the doctor gave me medicine. After three days my fever was gone. So this stage of fever for three days is the "I Am" consciousness. Exactly like that - a passing show, a time-bound state. This principle loves to be, and one must not belittle it - it is a very Godly principle. This "I Amness" contains the entire cosmos.

It is said that all this is unreal. When is it certified as unreal? Only when one understands this temporary phase. And in the process of understanding one is in the Absolute and from there recognizes this as a temporary, unreal state.

PtC: July 9, 1980. understand that point

I do not believe that anybody did exist prior to me. When my beingness appeared, then everything appeared. Prior to my beingness, nothing was. Originally I am without any stigma, uncovered by anything.

The Paramatman is the core Self, the highest Self. Its identity is without any stigma, it is subtler than space.

Why are you dying? Understand the first moment, when you understood that you are. Due to what? How?

Once you understand this, you are the highest of the Gods – the point at which everything rises; the source and the end is the same point.

Once you understand that point, you are released from that point. Nobody tries to understand this happening of the "I Amness." I, the Absolute am not this "I Amness."

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: June 29, 1980. a temporary condition

Maharaj: Whatever concept you have about yourself cannot be true. The "I Amness" is the prime concept, and it has to be satisfied by letting it do its normal work in the world. The important thing is the realization of the fact that it is a concept.

Questioner: In the world this concept is always trying to be at the top. Even to the children we say, "You must be first in the examination. "Is it wrong to push your personality and individuality on others?

M. What is wrong is that you consider yourself to be limited to this body and shape. What knowledge I try to give is given to the knowledge "I Am" in each of you, which is the same. If you try to get that knowledge as an individual you will never get it.

Q. If “I Am" is a concept and it disappears, how is one to know that that concept has disappeared?

M. That "I Am" is a concept is to be understood while the concept is there. Once it merges in the original state, who (or what) is there who wants to know? The illusory entity has disappeared.

Q. I am convinced that this `I Am" is a concept and it will end, but why should I take it that it is a false concept?

M. How and when did this very thought come? Did this thought not come merely as a movement in that concept itself? If the consciousness were not there, the thought would not be there.

Consciousness is a temporary condition which has come upon the total, timeless, spaceless, changeless state. It is a happening which has come and which will disappear.

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