Focusing Chapter 18

Q: Where do we begin?

M: All I know is that whatever depends, is not real. The real is truly independent. Since the existence of the person depends on the existence of the world and it is circumscribed and defined by the world, it cannot be real.

Q: It cannot be a dream, surely.

M: Even a dream has existence, when it is cognized and enjoyed, or endured. Whatever you think and feel has being. But it may not be what you take it to be. What you think to be a person may be something quite different.

Q: I am what I know myself to be.

M: You cannot possibly say that you are what you think yourself to be! Your ideas about yourself change from day to day and from moment to moment. Your self-image is the most changeful thing you have. It is utterly vulnerable, at the mercy of a passer by. A bereavement, the loss of a job, an insult, and your image of yourself, which you call your person, changes deeply. To know what you are you must first investigate and know what you are not. And to know what you are not you must watch yourself carefully, rejecting all that does not necessarily go with the basic fact: 'I am'. The ideas: I am born at a given place, at a given time, from my parents and now I am so-and-so, living at, married to, father of, employed by, and so on, are not inherent in the sense 'I am'. Our usual attitude is of 'I am this'. Separate consistently and perseveringly the 'I am' from 'this' or 'that', and try to feel what it means to be, just to be, without being 'this' or 'that'. All our habits go against it and the task of fighting them is long and hard sometimes, but clear understanding helps a lot. The clearer you understand that on the level of the mind you can be described in negative terms only, the quicker you will come to the end of your search and realize your limitless being.

Focusing Chapter 17

Questioner: I need a response to life, not only intelligent, but also very quick. It cannot be quick unless it is perfectly spontaneous. How can I achieve such spontaneity?

Maharaj: The mirror can do nothing to attract the sun. It can only keep bright. As soon as the mind is ready, the sun shines in it.

Q: The light is of the Self, or of the mind?

M: Both. It is uncaused and unvarying by itself and colored by the mind, as it moves and changes. It is very much like a cinema. The light is not in the film, but the film colors the light and makes it appear to move by intercepting it.

Q: Are you now in the perfect state?

M: Perfection is a state of the mind, when it is pure. I am beyond the mind, whatever its state, pure or impure. Awareness is my nature; ultimately I am beyond being and non-being.

Q: Will meditation help me to reach your state?

M: Meditation will help you to find your bonds, loosen them, untie them and cast your moorings. When you are no longer attached to anything, you have done your share. The rest will be done for you.

Q: By whom?

M: By the same power that brought you so far, that prompted your heart to desire truth and your mind to seek it. It is the same power that keeps you alive. You may call it Life or the Supreme.

Q: The same power kills me in due course.

M: Were you not present at your birth? Will you not be present at your death? Find him who is always present and your problem of spontaneous and perfect response will be solved.

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Focusing Chapter 16

Q: I am studying Sanskrit under a professor, but really I am only reading scriptures. I am in search of self-realisation and I came to get the needed guidance. Kindly tell me what am I to do?

M: Since you have read the scriptures, why do you ask me?

Q: The scriptures show the general directions but the individual needs personal instructions.

M: Your own self is your ultimate teacher (sadguru). The outer teacher (Guru) is merely a milestone. It is only your inner teacher, that will walk with you to the goal, for he is the goal.

Q: The inner teacher is not easily reached.

M: Since he is in you and with you, the difficulty cannot be serious. Look within, and you will find him.

Q: When I look within, I find sensations and perceptions, thoughts and feelings, desires and fears, memories and expectations. I am immersed in this cloud and see nothing else.

M: That which sees all this, and the nothing too, is the inner teacher. He alone is, all else only appears to be. He is your own self (swarupa), your hope and assurance of freedom; find him and cling to him and you will be saved and safe.

Q: I do believe you, but when it comes to the actual finding of this inner self, I find it escapes me.

M: The idea 'it escapes me', where does it arise?

Q: In the mind.

M: And who knows the mind.

Q: The witness of the mind knows the mind.

M: Did anybody come to you and say: 'I am the witness of your mind'?

Q: Of course not. He would have been just another idea in the mind.

M: Then who is the witness?

Q: I am.

M: So, you know the witness because you are the witness. You need not see the witness in front of you. Here again, to be is to know.

Q: Yes, I see that I am the witness, the awareness itself. But in which way does it profit me?

M: What a question! What kind of profit do you expect? To know what you are, is it not good enough?

Q: What are the uses of self-knowledge?

M: It helps you to understand what you are not and keeps you free from false ideas, desires and actions.

Q: If I am the witness only, what do right and wrong matter?

M: What helps you to know yourself is right. What prevents, is wrong. To know one's real self is bliss, to forget—is sorrow.

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Focusing Chapter 15

Questioner: Is there no God apart from you?

Maharaj: How can there be? 'I am' is the root, God is the tree. Whom am I to worship, and what for?

Q: Are you the devotee or the object of devotion?

M: I am neither, I am devotion itself.

Q: There is not enough devotion in the world.

M: You are always after the improvement of the world. Do you really believe that the world is waiting for you to be saved?

Q: I just do not know how much I can do for the world. All I can do, is to try. Is there anything else you would like me to do?

M: Without you is there a world? You know all about the world, but about yourself you know nothing. You yourself are the tools of your work, you have no other tools. Why don't you take care of the tools before you think of the work?

Q: I can wait, while the world cannot.

M: By not enquiring you keep the world waiting.

Q: Waiting for what?

M: For somebody who can save it.

Q: God runs the world, God will save it.

M: That's what you say! Did God come and tell you that the world is His creation and concern and not yours?

Q: Why should it be my sole concern?

M: Consider. The world in which you live, who else knows about it?

Q: You know. Everybody knows.

M: Did anybody come from outside of your world to tell you? Myself and everybody else appear and disappear in your world. We are all at your mercy.

Q: It cannot be so bad! I exist in your world as you exist in mine.

M: You have no evidence of my world. You are completely wrapped up in the world of your own making.

Q: I see. Completely, but—hopelessly?

M: Within the prison of your world appears a man who tells you that the world of painful contradictions, which you have created, is neither continuous nor permanent and is based on a misapprehension. He pleads with you to get out of it, by the same way by which you got into it. You got into it by forgetting what you are and you will get out of it by knowing yourself as you are.

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Focusing Chapter 14

Questioner: Don't brush me off like this! You are so quick to speak for the totality, the universe and such imaginary things! They cannot come and forbid you to talk on their behalf. I hate those irresponsible generalizations! And you are so prone to personalize them. Without causality there will be no order; nor purposeful action will be possible.

Maharaj: Do you want to know all the causes of each event? Is it possible?

Q: I know it is not possible! All I want to know is if there are causes for everything and the causes can be influenced, thereby affecting the events?

M: To influence events, you need not know the causes. What a roundabout way of doing things! Are you not the source and the end of every event? Control it at the source itself.

Q: Every morning I pick up the newspaper and read with dismay that the world's sorrows—poverty, hatred and wars—continue unabated. My questions are concerning the fact of sorrow, the cause, the remedy. Don't brush me off saying that it is Buddhism! Don't label me. Your insistence on causelessness removes all hope of the world ever changing.

M: You are confused, because you believe that you are in the world, not the world in you. Who came first—you or your parents? You imagine that you were born at a certain time and place, that you have a father and a mother, a body and a name. This is your sin and your calamity! Surely you can change your world if you work at it. By all means, work. Who stops you? I have never discouraged you. Causes or no causes, you have made this world and you can change it.

Q: A causeless world is entirely beyond my control.

M: On the contrary, a world of which you are the only source and ground is fully within your power to change. What is created can be always dissolved and recreated. All will happen as you want it, provided you really want it.

Q: All I want to know is how to deal with the world's sorrows.

M: You have created them out of your own desires and fears, you deal with them. All is due to your having forgotten your own being. Having given reality to the picture on the screen, you love its people and suffer for them and seek to save them. It is just not so. You must begin with yourself. There is no other way.

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Focusing Chapter 13

Questioner: I am asking you a question and you are answering. Are you conscious of the question and the answer?

Maharaj: In reality I am neither hearing nor answering. In the world of events the question happens and the answer happens. Nothing happens to me. Everything just happens.

Q: And you are the witness?

M: What does witness mean? Mere knowledge. It rained and now the rain is over. I did not get wet. I know it rained, but I am not affected. I just witnessed the rain.

Q: The fully realized man, spontaneously abiding in the supreme state, appears to eat, drink and so on. Is he aware of it, or not?

M: That in which consciousness happens, the universal consciousness or mind, we call the ether of consciousness. All the objects of consciousness form the universe. What is beyond both, supporting both, is the supreme state, a state of utter stillness and silence. Whoever goes there, disappears. It is unreachable by words, or mind. You may call it God, or Parabrahman, or Supreme Reality, but these are names given by the mind. It is the nameless, contentless, effortless and spontaneous state, beyond being and not being.

Q: But does one remain conscious?

M: As the universe is the body of the mind, so is consciousness the body of the supreme. It is not conscious, but it gives rise to consciousness.

Q: In my daily actions much goes by habit, automatically. I am aware of the general purpose, but not of each movement in detail. As my consciousness broadens and deepens, details tend to recede, leaving me free for the general trends. Does not the same happens to a jnani, but more so?

M: On the level of consciousness—yes. In the supreme state, no. This state is entirely one and indivisible, a single solid block of reality. The only way of knowing it is to be it. The mind cannot reach it. To perceive it does not need the senses; to know it, does not need the mind.

Q: That is how God runs the world.

M: God is not running the world.

Q: Then who is doing it?

M: Nobody. All happens by itself. You are asking the question and you are supplying the answer. And you know the answer when you ask the question. All is a play in consciousness. All divisions are illusory. You can know the false only. The true you must yourself be.

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Focusing Chapter 12

Maharaj: Awareness is not of time. Time exists in consciousness only. Beyond consciousness where are time and space?

Questioner: Within the field of your consciousness there is your body also.

M: Of course. But the idea 'my body', as different from other bodies, is not there. To me it is 'a body', not 'my body', 'a mind', not 'my mind'. The mind looks after the body all right, I need not interfere. What needs be done is being done, in the normal and natural way.

You may not be quite conscious of your physiological functions, but when it comes to thoughts and feelings, desires and fears you become acutely self-conscious. To me these too are largely unconscious. I find myself talking to people, or doing things quite correctly and appropriately, without being very much conscious of them. It looks as if I live my physical, waking life automatically, reacting spontaneously and accurately.

Q: Does this spontaneous response come as a result of realization, or by training?

M: Both. Devotion to you goal makes you live a clean and orderly life, given to search for truth and to helping people, and realization makes noble virtue easy and spontaneous, by removing for good the obstacles in the shape of desires and fears and wrong ideas.

Q: Don’t you have desires and fears any more?

M: My destiny was to be born a simple man, a commoner, a humble tradesman, with little of formal education. My life was the common kind, with common desires and fears. When, through my faith in my teacher and obedience to his words, I realized my true being, I left behind my human nature to look after itself, until its destiny is exhausted. Occasionally an old reaction, emotional or mental, happens in the mind, but it is at once noticed and discarded. After all, as long as one is burdened with a person, one is exposed to its idiosyncrasies and habits.

…

Q: Sorry. But I just do not understand. You say you are bodyless and mindless, while I see you very much alive and articulate.

M: A tremendously complex work is going on all the time in your brain and body, are you conscious of it? Not at all. Yet for an outsider all seems to be going on intelligently and purposefully. Why not admit that one’s entire personal life may sink largely below the threshold of consciousness and yet proceed sanely and smoothly?

Q: Is it normal?

M: What is normal? Is your life—obsessed by desires and fears, full of strife and struggle, meaningless and joyless—normal? To be acutely conscious of your body is it normal? To be torn by feelings, tortured by thoughts: is it normal? A healthy body, a healthy mind live largely unperceived by their owner; only occasionally, through pain or suffering they call for attention and insight. Why not extend the same to the entire personal life? One can function rightly, responding well and fully to whatever happens, without having to bring it into the focus of awareness. When self-control becomes second nature, awareness shifts its focus to deeper levels of existence and action.

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Focusing Chapter 11

Questioner: You use the words 'aware' and 'conscious'. Are they not the same?

Maharaj: Awareness is primordial; it is the original state, beginningless, endless, uncaused, unsupported, without parts, without change. Consciousness is on contact, a reflection against a surface, a state of duality. There can be no consciousness without awareness, but there can be awareness without consciousness, as in deep sleep. Awareness is absolute, consciousness is relative to its content; consciousness is always of something. Consciousness is partial and changeful, awareness is total, changeless, calm and silent. And it is the common matrix of every experience.

Q: How does one go beyond consciousness into awareness?

M: Since it is awareness that makes consciousness possible, there is awareness in every state of consciousness. Therefore the very consciousness of being conscious is already a movement in awareness. Interest in your stream of consciousness takes you to awareness. It is not a new state. It is at once recognised as the original, basic existence, which is life itself, and also love and joy.

Q: Since reality is all the time with us, what does self-realisation consist of?

M: Realisation is but the opposite of ignorance. To take the world as real and one’s self as unreal is ignorance. The cause of sorrow. To know the self as the only reality and all else as temporal and transient is freedom, peace and joy. It is all very simple. Instead of seeing things as imagined, learn to see them as they are. It is like cleansing a mirror. The same mirror that shows you the world as it is, will also show you your own face. The thought 'I am' is the polishing cloth. Use it.

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Focusing Chapter 10

M[aharaj]: Use your mind. Remember. Observe. You are not different from others. Most of their experiences are valid for you too. Think clearly and deeply, go into the entire structure of your desires and their ramifications. They are a most important part of your mental and emotional make-up and powerfully affect your actions. Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself.

Q[uestioner]: What does it mean to know myself? By knowing myself what exactly do I come to know?

M: All that you are not.

Q: And not what I am?

M: What you are, you already are. By knowing what you are not, you are free of it and remain in your own natural state. It all happens quite spontaneously and effortlessly.

Q: And what do I discover?

M: You discover that there is nothing to discover. You are what you are and that is all.

Q: I do not understand!

M: It is your fixed idea that you must be something or other, that blinds you.

Q: How can I get rid of this idea?

M: If you trust me, believe when I tell you that you are the pure awareness that illuminates consciousness and its infinite content. Realize this and live accordingly. If you do not believe me, then go within, enquiring ‘What am I’? or, focus your mind on ‘I am’, which is pure and simple being.

Q: On what my faith in you depends?

M: On your insight into other people’s hearts. If you cannot look into my heart, look into your own.

Q: I can do neither.

M: Purify yourself by a well-ordered and useful life. Watch over your thoughts, feelings, words and actions. This will clear your vision.

Q: Must I not renounce every thing first, and live a homeless life?

M: You cannot renounce. You may leave your home and give trouble to your family, but attachments are in the mind and will not leave you until you know your mind in and out. First thing first—know yourself, all else will come with it.

Q: But you already told me that I am the Supreme Reality. Is it not self-knowledge?

M: Of course you are the Supreme Reality! But what of it? Every grain of sand is God; to know it is important, but that is only the beginning.

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Focusing Chapter 9

Maharaj: Which world are you enquiring about?

Questioner: The world of my perceptions, of course.

M: The world you can perceive is a very small world indeed. And it is entirely private. Take it to be a dream and be done with it.

Q: How can I take it to be a dream? A dream does not last.

M: How long will your own world last?

Q: After all, my little world is but a part of the total.

M: Is not the idea of a total world a part of your personal world? The universe does not come to tell you that you are a part of it. It is you who have invented a totality to contain you as a part. In fact all you know is your own private world, however well you have furnished it with your imaginations and expectations.

Q: Surely, perception is not imagination!

M: What else? Perception is recognition, is it not? Something entirely unfamiliar can be sensed, but cannot be perceived. Perception involves memory.

Q: Granted, but memory does not make it illusion.

M: Perception, imagination, expectation, anticipation, illusion—all are based on memory. There are hardly any border lines between them. They just merge into each other. All are responses of memory.

Q: Still, memory is there to prove the reality of my world.

M: How much do you remember? Try to write down from memory what you were thinking, saying and doing on the 30th of the last month.

Q: Yes, there is a blank.

M: It is not so bad. You do remember a lot—unconscious memory makes the world in which you live so familiar.

Q: Admitted that the world in which I live is subjective and partial. What about you? In what kind of world do you live?

M: My world is just like yours. I see, I hear, I feel, I think, I speak and act in a world I perceive, just like you. But with you it is all, with me it is nothing. Knowing the world to be a part of myself, I pay it no more attention than you pay to the food you have eaten. While being prepared and eaten, the food is separate from you and your mind is on it; once swallowed, you become totally unconscious of it. I have eaten up the world and I need not think of it any more.

Q: Don’t you become completely irresponsible?

M: How could I? How can I hurt something which is one with me. On the contrary, without thinking of the world, whatever I do will be of benefit to it. Just as the body sets itself right unconsciously, so am I ceaselessly active in setting the world right.

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Focusing Chapter 8

Q: How can I make my mind steady?

M: How can an unsteady mind make itself steady? Of course it cannot. It is the nature of the mind to roam about. All you can do is to shift the focus of consciousness beyond the mind.

Q: How is it done?

M: Refuse all thoughts except one: the thought 'I am'. The mind will rebel in the beginning, but with patience and perseverance it will yield and keep quiet. Once you are quiet, things will begin to happen spontaneously and quite naturally without any interference on your part.

Q: Can I avoid this protracted battle with my mind?

M: Yes, you can. Just live your life as it comes, but alertly, watchfully, allowing everything to happen as it happens, doing the natural things the natural way, suffering, rejoicing—as life brings. This also is a way.

Q: Well, then I can as well marry, have children, run a business… be happy.

M: Sure. You may or may not be happy, take it in your stride.

Q: Yet I want happiness.

M: True happiness cannot be found in things that change and pass away. Pleasure and pain alternate inexorably. Happiness comes from the self and can be found in the self only. Find your real self (swarupa) and all else will come with it.

Q: If my real self is peace and love, why is it so restless?

M: It is not your real being that is restless, but its reflection in the mind appears restless because the mind is restless. It is just like the reflection of the moon in the water stirred by the wind. The wind of desire stirs the mind and the 'me', which is but a reflection of the Self in the mind, appears changeful. But these ideas of movement, of restlessness, of pleasure and pain are all in the mind. The Self stands beyond the mind, aware, but unconcerned.

Q: How to reach it?

M: You are the Self, here and now. Leave the mind alone, stand aware and unconcerned and you will realize that to stand alert but detached, watching events come and go, is an aspect of your real nature.

Q: What are the other aspects?

M: The aspects are infinite in number. Realize one, and you will realize all.

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Focusing Chapter 7

Q: Why do you deny being to the world?

M: I do not negate the world. I see it as appearing in consciousness, which is the totality of the known in the immensity of the unknown.

What begins and ends is mere appearance. The world can be said to appear, but not to be. The appearance may last very long on some scale of time, and be very short on another, but ultimately it comes to the same. Whatever is time bound is momentary and has no reality.

Q: Surely, you see the actual world as it surrounds you. You seem to behave quite normally!

M: That is how it appears to you. What in your case occupies the entire field of consciousness, is a mere speck in mine. The world lasts, but for a moment. It is your memory that makes you think that the world continues. Myself, I don't live by memory. I see the world as it is, a momentary appearance in consciousness.

Q: In your consciousness?

M: All idea of ‘me’ and ‘mine’, even of ‘I am’ is in consciousness.

Q: Is then your ‘absolute being’ (paramakash) unconsciousness?

M: The idea of unconsciousness exists in consciousness only.

Q: Then, how do you know you are in the supreme state?

M: Because I am in it. It is the only natural state.

Q: Can you describe it?

M: Only by negation, as uncaused, independent, unrelated, undivided, uncomposed, unshakable, unquestionable, unreachable by effort. Every positive definition is from memory and, therefore, inapplicable. And yet my state is supremely actual and, therefore, possible, realizable, attainable.

Q: Are you not immersed timelessly in an abstraction?

M: Abstraction is mental and verbal and disappears in sleep, or swoon; it reappears in time; I am in my own state (swarupa) timelessly in the now. Past and future are in mind only -- I am now.

Q: The world too is now.

M: Which world?

Q: The world around us.

M: It is your world you have in mind, not mine. What do you know of me, when even my talk with you is in your world only? You have no reason to believe that my world is identical with yours. My world is real, true, as it is perceived, while yours appears and disappears, according to the state of your mind. Your world is something alien, and you are afraid of it. My world is myself. I am at home.

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Focusing Chapter 6

Questioner: All teachers advise to meditate. What is the purpose of meditation?

Maharaj: We know the outer world of sensations and actions, but of our inner world of thoughts and feelings we know very little. The primary purpose of meditation is to become conscious of, and familiar with, our inner life. The ultimate purpose is to reach the source of life and consciousness. Incidentally practice of meditation affects deeply our character. We are slaves to what we do not know; of what we know we are masters. Whatever vice or weakness in ourselves we discover and understand its causes and its workings, we overcome it by the very knowing; the unconscious dissolves when brought into the conscious. The dissolution of the unconscious releases energy; the mind feels adequate and becomes quiet.

Q: What is the use of a quiet mind?

M: When the mind is quiet, we come to know ourselves as the pure witness. We withdraw from the experience and its experiencer and stand apart in pure awareness, which is between and beyond the two. The personality, based on self-identification, on imagining oneself to be something: 'I am this, I am that', continues, but only as a part of the objective world. Its identification with the witness snaps.

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Focusing Chapter 5

Q: What is this sense of a separate existence?

M: It is a reflection in a separate body of the one reality. In this reflection the unlimited and the limited are confused and taken to be the same. To undo this confusion is the purpose of Yoga.

Q: Does not death undo this confusion?

M: In death only the body dies. Life does not, consciousness does not, reality does not. And the life is never so alive as after death.

Q: But does one get reborn?

M: What was born must die. Only the unborn is deathless. Find what is it that never sleeps and never wakes, and whose pale reflection is our sense of 'I'.

Q: How am I to go about this finding out?

M: How do you go about finding anything? By keeping your mind and heart in it. Interest there must be and steady remembrance. To remember what needs to be remembered is the secret of success. You come to it through earnestness.

Q: Do you mean to say that mere wanting to find out is enough? Surely, both qualifications and opportunities are needed.

M: These will come with earnestness. What is supremely important is to be free from contradictions: the goal and the way must not be on different levels; life and light must not quarrel; behavior must not betray belief. Call it honesty, integrity, wholeness; you must not go back, undo, uproot, abandon the conquered ground. Tenacity of purpose and honesty in pursuit will bring you to your goal.

Q: Tenacity and honesty are endowments, surely! Not a trace of them I have.

M: All will come as you go on. Take the first step first. All blessings come from within. Turn within. 'l am' you know. Be with it all the time you can spare, until you revert to it spontaneously. There is no simpler and easier way.

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Focusing Chapter 4

M: Like everything mental, the so-called law of causation contradicts itself. No thing in existence has a particular cause; the entire universe contributes to the existence of even the smallest thing; nothing could be as it is without the universe being what it is. When the source and ground of everything is the only cause of everything, to speak of causality as a universal law is wrong. The universe is not bound by its content, because its potentialities are infinite; besides it is a manifestation, or expression of a principle fundamentally and totally free.

Q: Yes, one can see that ultimately to speak of one thing being the only cause of another thing is altogether wrong. Yet, in actual life we invariably initiate action with a view to a result.

M: Yes, there is a lot of such activity going on, because of ignorance. Would people know that nothing can happen unless the entire universe makes it happen, they would achieve much more with less expenditure of energy.

Q: If everything is an expression of the totality of causes, how can we talk of a purposeful action towards an achievement?

M: The very urge to achieve is also an expression of the total universe. It merely shows that the energy potential has risen at a particular point. It is the illusion of time that makes you talk of causality. When the past and the future are seen in the timeless now, as parts of a common pattern, the idea of cause-effect loses its validity and creative freedom takes its place.

Focusing Chapter 3

Q: …Our question is: can there be a happy mind?

M: Desire is the memory of pleasure and fear is the memory of pain. Both make the mind restless. Moments of pleasure are merely gaps in the stream of pain. How can the mind be happy?

Q: That is true when we desire pleasure or expect pain. But there are moments of unexpected, unanticipated joy. Pure joy, uncontaminated by desire—unsought, undeserved, God-given.

M: Still, joy is joy only against a background of pain.

Q: Is pain a cosmic fact, or purely mental?

M: The universe is complete and where there is completeness, where nothing lacks, what can give pain?

Q: The Universe may be complete as a whole, but incomplete in details.

M: A part of the whole seen in relation to the whole is also complete. Only when seen in isolation it becomes deficient and thus a seat of pain. What makes for isolation?

Q: Limitations of the mind, of course. The mind cannot see the whole for the part.

M: Good enough. The mind, by its very nature, divides and opposes. Can there be some other mind, which unites and harmonizes, which sees the whole in the part and the part as totally related to the whole?

Q: The other mind—where to look for it?

M: In the going beyond the limiting, dividing and opposing mind. In ending the mental process as we know it. When this comes to an end, that mind is born.

Q: In that mind, the problem of joy and sorrow exist no longer?

M: Not as we know them, as desirable or repugnant. It becomes rather a question of love seeking expression and meeting with obstacles. The inclusive mind is love in action, battling against circumstances, initially frustrated, ultimately victorious.

Q: Between the spirit and the body, is it love that provides the bridge?

M: What else? Mind creates the abyss, the heart crosses it.

Focusing Chapter 2

Q: …Your mind seems to be always quiet and happy. And miracles happen round you.

M: I know nothing about miracles, and I wonder whether nature admits exceptions to her laws, unless we agree that everything is a miracle. As to my mind, there is no such thing. There is consciousness in which everything happens. It is quite obvious and within the experience of everybody. You just do not look carefully enough. Look well, and see what I see.

Q: What do you see?

M: I see what you too could see, here and now, but for the wrong focus of your attention. You give no attention to your self. Your mind is all with things, people and ideas, never with your self. Bring your self into focus, become aware of your own existence. See how you function, watch the motives and the results of your actions. Study the prison you have built around yourself by inadvertence. By knowing what you are not, you come to know your self. The way back to your self is through refusal and rejection. One thing is certain: the real is not imaginary, it is not a product of the mind. Even the sense ‘I am’ is not continuous, though it is a useful pointer; it shows where to seek, but not what to seek. Just have a good look at it. Once you are convinced that you cannot say truthfully about your self anything except ‘I am’, and that nothing that can be pointed at, can be your self, the need for the ‘I am’ is over—you are no longer intent on verbalising what you are. All you need is to get rid of the tendency to define your self. All definitions apply to your body only and to its expressions. Once this obsession with the body goes, you will revert to your natural state, spontaneously and effortlessly. The only difference between us is that I am aware of my natural state, while you are bemused.

Focusing Chapter 1

M: Go deep into the sense of ‘I am’ and you will find. How do you find a thing you have mislaid or forgotten? You keep it in your mind until you recall it. The sense of being, of 'I am' is the first to emerge. Ask yourself whence it comes, or just watch it quietly. When the mind stays in the 'I am' without moving, you enter a state which cannot be verbalised but can be experienced. All you need to do is try and try again. After all the sense ‘I am’ is always with you, only you have attached all kinds of things to it—body, feelings, thoughts, ideas, possessions etc. All these self-identifications are misleading. Because of them you take yourself to be what you are not.

Q: Then what am I?

M: It is enough to know what you are not. You need not know what you are. For as long as knowledge means description in terms of what is already known, perceptual, or conceptual, there can be no such thing as self-knowledge, for what you are cannot be described, except as total negation. All you can say is: ‘I am not this, I am not that’. You cannot meaningfully say ‘this is what I am’. It just makes no sense. What you can point out as 'this' or 'that' cannot be yourself. Surely, you can not be 'something' else. You are nothing perceivable, or imaginable. Yet, without you there can be neither perception nor imagination.