"We are the creators and creatures of each other,
I find that somehow, by shifting the focus of attention, I become the very
thing I look at, and experience the kind of consciousness it has; I become
the inner witness of the thing. I call this capacity of entering other
focal points of consciousness, love; you may give it any name you like.
Love says "I am everything". Wisdom says "I am nothing". Between the two,
my life flows. Since at any point of time and space I can be both the
subject and the object of experience, I express it by saying that I am
both, and neither, and beyond both. (269)
Unless you make tremendous efforts, you will not be convinced that
effort will take you nowhere. The self is so self-confident that
unless it is totally discouraged it will not give up. Mere verbal
conviction is not enough. Hard facts alone can show the absolute
nothingness of the self-image. (523)
A quiet mind is all you need. All else will happen rightly, once your
mind is quiet. As the sun on rising makes the world active, so does
self-awareness affect changes in the mind. In the light of calm and
steady self-awareness, inner energies wake up and work miracles
without any effort on your part. (311)
"The world is like a sheet of paper on which something is typed. The
reading and the meaning will vary with the reader, but the paper is
the common factor, always present, rarely perceived. When the ribbon
is removed, typing leaves no trace on the paper. So is my mind - the
impressions keep on coming, but no trace is left."(225)
When you demand nothing of the world, nor of God, when you want nothing,
seek nothing, expect nothing, then the Supreme State will come to you
uninvited and unexpected. (195)
"All that a guru can tell you is:
'My dear Sir, you are quite mistaken aboutyourself.
You are not the person you take yourself to be.'" (443)
"There is no such thing as a person.
There are only restrictions and limitations.
The sum total of these defines the person. (...)
The person merely appears to be, like
the space within the pot appears to have the shape and volume
and smell of the pot."
By all means attend to your duties. Action, in which you are not
emotionally involved and which is beneficial and does not cause
suffering will not bind you. You may be engaged in several directions
and work with enormous zest, yet remain inwardly free and quiet, with
a mirror like mind, which reflects all, without being affected. (50)
"To expound and propogate concepts is simple,
to drop all concepts is difficult and rare"
"There is nothing to practise. To know yourself, be yourself. To be
yourself, stop imagining yourself to be this or that. Just be. Let
your true nature emerge. Don't disturb your mind with seeking"
I am That PG 259 (Chetana version)
The consciousness in you and the consciousness in me, apparently two, really
one, seek unity and that is love. (70)
In people with devotion,
even with limited intellect,
the intellect is not making mischief,
as it is here.
This is the place where the intellect gets annihilated.
Consciousness and the Absolute, chapter 32
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, are unreal, This "I Amness" is itself unreal.
Consciousness and the Absolute, pg. 48
M: Start with the body. From the body you get the knowledge of `I
am'. In this process you become more and more subtle. When you are in
a position to witness the knowledge `I am', you have reach the
highest. In this way you must try to understand, and the seeds of
knowledge will sprout in you.
When you come to the end of material world-knowledge, at that stage
you transcend the observer and the observed. That means that you are
in a true state of being-ness. Thereafter, you enter the state of
transcending being-ness, where the identities of the observer and
observed disappear.
Suppose somebody abuses you and you find out who it is. Is it the
body? It is not the body. Then what could it be? Finally you come to
the conclusion that it is spontaneously happening out of whatever
that body is. You will not attribute it to any individual. When your
individuality is dissolved, you will not see individuals anywhere, it
is just a functioning in consciousness. If it clicks in you, it is
very easy to understand. If it does not, it is most difficult. It is
very profound and very simple, if understood right. What I am saying
is not the general run of common spiritual knowledge.
When you reach a state when body is transcended, mind is transcended
and consciousness is also transcended; from then on all is merely
happening out of consciousness, which is the outcome of the body, and
there is no authority or doer-ship. When a sound is emanating out of
a body, it is not that somebody is talking, it is just words
emanating, just happening, not doing.
If you understand the basis thoroughly,
it will lead you very far, deep into spirituality.
The Absolute alone prevails. There is nothing but the Absolute. The
un-manifest manifested itself, that manifest state is Guru and it is universal.
Who is the one who recognizes this body-mind? This `I Am-ness' which
recognizes the body-mind is without name and form, it is already there.
June 27, 1981 Page 108
Consciousness and the Absolute
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