126
The first film is when that knowings appears on you. In that knowledge ‘I am’ all is contained. Only in that film when the film started knowing itself, ‘I am’; then you came to know all this. Did you know anything before?
127
That knowledge ‘I am’ is born out of love, but the illusion has taken such hold of it that love for the ‘I am ness’ has gone into the background. To stay with it has become increasingly difficult. Without the manifestation the love was total.
128
You are a man because you identify with the body. If you do not identify with the body, what sex are you? After leaving the body, the vital breath and the ‘I am’ merge into the substratum. Then where is man or woman?
129
In my original true state I have no form and no thoughts. I didn’t know I was, but suddenly another state appeared in which I had a form and thought, ‘I am’. How did this appear? The one who explains how these appearances have come about is the Sat-Guru.
130
Your first step is being ness: embrace the knowledge ‘I am’ be that. I am trying to speak of my most intimate secrets. Just as the dream world, uncalled for, has appeared and you observe it, similarly this world, uncalled for, has appeared and you are compelled to observe it. Just observe. Spontaneously, unknowingly, your being ness has appeared. Knowingly you don’t know ‘Now I am going to be’; only after the formation of ‘I am ness’ do you know ‘I am’.
131
The knowledge ‘I am’ is the film, the destiny. Finally what is our destiny? It is that birth chemical, that film in which everything is recorded and everything is happening. Where are ‘you’ in this?
132
What do you mean by study? That means you are only trying to remember the concepts. What I am saying is that you become concept-free. Put an ax to the concepts, including the concept ‘I am’.
133
This knowledge ‘I am’ has appeared out of love and that love comes out of existence. When this knowledge has dawned on the Self it is absolutely happy but after the child is two or three years old, gradually it gets involved in‘I’ and ‘mine’, and gradually he loses hold of the joy ‘I am’. The result of this involvement is that he comes to the conclusion that he was born and is going to die.
134
There is no separate God to propitiate and get things done according to our will. Without-doing anything you have the knowledge ‘I am’. Immense courage,heroism and conviction that ‘you are’ – that is ‘Ishwara, that is you. I am giving you instructions regarding your ‘beginning less being’ but you prefer to be that monkey form. You are not prepared to leave that form.
135
The manifestation of the dynamic immanent Spirit is in the form of the guna (quality) ‘I am’; it understands itself as ‘I am’. Then this guna involves itself in the activities in the world through the three gunas. That is the quality.
136
‘I am’ is a quality, an attribute, indicating being ness, but the Self is not a quality. For that Ultimate Self no worldly knowledge is necessary. Words are not called for.But for the sustenance of this being ness, these words and worldly knowledge is necessary.
137
You are dependent for your living on the strength of your body that it gets from the food you eat and the essence of this food and food body is this consciousness ‘I am’. Your being ness is within you not somewhere else.
138
In the traditional view Brahman is supposed to have created the world, Vishnu to maintain it and Shiva to destroy it. Is not this Brahman who creates the world the same as the Brahma-randhra out of which the sense of ‘I am’ comes? Who is this Brahman other than the ‘I am ness’.
139
The sense of ‘I am’ is always there; only when it identifies with the body it is called the ego.
140
The message ‘I am’ does not have any form, design, or color. So long as ‘I am’ is, this experience of manifestation is, once that ‘I am ness’ disappears there is no experience. Once this message ‘I am’ appears in insect, animal, or human being, immediately the manifestation occurs with that being ness. Inside and outside is full of manifestation. These talks are not for general consumption, or the masses.
141
The message ‘I am’ has no form, it is only a food container. It is there, it has meaning, you cannot perceive it, observe it. The message ‘I am’ is time-bound. The principle to which ‘I am’ refers is beyond time, timeless, eternal.
142
The knowledge ‘I am’ is the same, whether it is an insect, worm, human being or an avatar (being of the highest order); the basic consciousness is the same in all of these.
143
There is no reason why this consciousness came about, but once it comes about, it cannot stand still, consciousness is the same as movement. That movement takes place through the three gunas, which are inherent in this knowledge ‘I am’. All movement takes place through these gunas and this consciousness keeps on humming.
144
‘Satva’ is only the essence of the five elements and in that is the knowledge ‘I am’. All that is still of the five elements, so how did this come about? Then my Guru told me, ‘this is what you are’, the whole story; so from my own experience I know that it is all ignorance.
145
My Guru pointed out to me that originally I had nothing to do with all this and all I have with which to solve this mystery of life is the knowledge ‘I am’; without that there is nothing. So I got hold of it, as my Guru told me, and then I wanted to find out how this body aspect came about without my knowledge and how alone on that any other knowledge come about, and that again is a result of five elements. Therefore, whatever anybody thinks he has, is sheer ignorance, and I know it from my own experience.
146
If this is ignorance, then where is my being ness? My being ness is in a town which is no-town, in a place which is no-place. How did this come about? Because of the knowledge ‘I am’, which is
ignorance. Maya, which came about suddenly, without my asking. Once having come about, this Maya liked what it had created and it wanted that being ness to last for all time. Maya embraced it with such fierceness, that, at any cost, it wants to prolong the existence of that being ness as long as it can.
147
The being ness, the ‘I am’, is merely an instrument, it is not you. It is an instrument of knowledge, and that great instrument of knowledge is called God, which is the quality of the food essence. Out of that alone you will be able to see everything else.
148
One who is completely rid of coming and going, and finally, one who is completely rid of one’s very own concept that ‘I am’, is completely liberated.
149
Brahman means the emanation of the world, simultaneously confirming that ‘I am’. In this Brahman everything is illusion, but who understands that? The principle that understands, realizes, and witnesses is the ‘Parabrahman’. Witnessing happens to the ‘Parabrahman’. In this manifest state everything is ever changing, nothing is permanent, and all is illusion.
150
When you are in deep sleep and you feel that you are awake, the dream world appears simultaneously. With the ‘I am’, the world appears in the waking and dream states.
151
Concepts come into the sense of being ‘I am’ because of the vital breath that causes the mind flow. Mind means words, so thoughts are there – they are the concepts. Look at your root, the child consciousness, and finish it off.
152
It is only during the duration of the being ness that the world and creation is. This power is the faith in the primordial concept ‘I am’, and that is the concept that weaves the web of creation. The entire manifestation is an appearance in this concept.
153
You must come to a firm decision. You must forget the thought that you are the body and be only the knowledge ‘I am’, which has no form, no name. Just be. When you stabilize in that being ness it will give all the knowledge and all the secrets to you, and when the secrets are given to you, you transcend the being ness, 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. Being ness is transcended, but being ness is available.
154
On my true, whole, homogenous state just a small ripple appeared, the news came, ‘I am’. That news made all the difference, and I started knowing this; but now I have known my true state, so I understand my true state first, and then I understand that this ripple is coming and going on my true state. While in your case, you take interest in the ripple and don’t take interest in your true state.
155
The consciousness that ‘I am’ has created, and sustains, all the wonders in the world for which men take credit; on the other hand this consciousness has no control over itself. The principle out of which you have sprouted has tremendous powers. Lord Krishna has said, ‘You worship me, be devoted to me’, this means what? The knowledge ‘I am’ which is indwelling in you, worship that only.
156
Lord Krishna said ‘All are my expressions’. This knowledge ‘I am’ in each species is myself. The very life force – luminous, bright, radiant, indwelling principle is myself.
157
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 arose the touch of being ness, ‘I am’, and with that, separation started, otherness has come. But this ‘I am ness’ is not just a small principle, that itself is the ‘mool maya’, the primary illusion.
158
If you want to remember this visit, if you have love for me, remember this ‘I am’ principle and without the command or direction of this principle, do nothing.
159
The ‘Maya’ is so powerful that it gets you completely wrapped up in it. ‘Maya’ means ‘I am’, ‘I love to be’, It has no identity except love. That knowledge of ‘I am’ is the greatest foe and the greatest
friend. Although it might be your greatest enemy, if you propitiate it properly, it will turn around and lead you to the highest state.
160
Death is considered to be a traumatic experience, but understand what happens. That which has been born, the knowledge ‘I am’,will end. That knowledge, which was limited by this body, will then become unlimited, so what is to be feared?
161
That feeling of love must be understood and then love will unfold itself. Love for the Self, this consciousness, ‘I am’, those who have understood this as the true love, have themselves become love. All has merged in them.
162
This illness that I have got is not separate from what exists as the body, breath and the knowledge ‘I am’.This is one bundle, which has been created; whatever happens is contained in that bundle. I have been separate from it before conception, and will continue to be separate from what has been created.
163
What was conceived has grown physically, and some of the expressions of this knowledge ‘I am’ have achieved tremendous things. At the end of the time span the magnificent Personalities, and whatever they have achieved – both have disappeared, however long the time, there is an end to it.
164
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 the knowledge as an individual you will never get it.
165
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.
166
Whatever I am telling you, is not the truth, because it has come out of this ‘I am’. The truth is beyond expression. I am taking you again and again to the source of the spring. Once you go to the source you will come to know there is no water, water is the news ‘I am’.
167
Understand that it is not the individual that has consciousness; it is the consciousness which assumes innumerable forms. That something which is born or which will die is purely imaginary. It is the child of a barren woman. In the absence of this basic concept ‘I am’, there is no thought, there is no consciousness.
168
Any embodied person with the knowledge ‘I am’ carries on his activities in the world with the name only. That inner core, the ‘I am’ has no shackles. Once it is understood that I am that ‘I am’ only, and not this shackled form, then no liberation is called for, that itself is liberation.
169
In this spiritual hierarchy, from the grossest to the subtlest, you are the subtlest. How can this be realized? The very base is that you don’t know you are, and suddenly the feeling of ‘I am ness’
appears. The moment it appears you see space, mental space; that subtle sky-like space, stabilize there. You are that. When you are able to stabilize in that space, you are space only. When this space like identity ‘I am’ disappears, the space will also disappear, there is no space. When that space-like ‘I am’ goes into oblivion, that is the eternal state, ‘nirguna’, no form, no being ness. Actually, what did happen there? This message ‘I am’ was no message. Dealing with this aspect, I cannot talk much because there is no scope to put it in words.
170
Most essential is that knowledge ‘I am’. Claim it; appropriate it as your own. If that is not there, nothing is. Knowledge of all 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 – no reason, no cause.
171
This passing show maybe 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.
172
The knowledge ‘I am’ is not a thought but observes thought. 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 being ness, the love to be.
173
The ‘I am’ and the Absolute are not two. In the Absolute the ‘I am ness’ comes and then the experience takes place. Whatever is happening, from the Absolute standpoint, without the knowledge ‘I am’, is very profound, unlimited, and expansive .
174
Investigate that concept ‘I am.’ In the process of trying to find out your identity or this spiritual search, all will happen in the realm of this consciousness. You finally stumble on, or culminate into the Absolute ‘Parabrahman’ state, which is desire less.
175
Before the idea ‘I am’ sprouted, you are, but you don’t know you are. Subsequent to that there have been many happenings with which you have started decorating yourself. You try to derive the
meaning of yourself out of subsequent words, happenings, and the meaning of words…that is not you…give it up. You are prior to the idea ‘I am’. Camp yourself there, prior to the words ‘I am’.
176
From deep sleep to the waking state, what is it? It is the ‘I am’ state with no words, later the words start flowing and you get involved with the meaning of the words and carry out your worldly life with the meaning of those words – that is the mind. But before the ‘I am’ and waking state, that borderline, there you have to be.
177
At most I would say ‘you worship that ‘I am’ principle, be one with it and that would disclose all the knowledge’. That’s all I will say, but the subtlest part is this, from deep sleep to waking state. To abide in that you must have an intensely peaceful state. In that state witnessing of the waking state happens. You must go to that limit, but it is very difficult.
178
If you have regard for me remember my words. The knowledge ‘I am’ is the greatest God, the Guru, be one with that, be intimate with it. That itself will bless you with all the knowledge relevant for you in the proliferation of that knowledge, it will lead you to the state which is eternal.
179
What is this knowings? It is the stamp or registration of the booking ‘I am’. You are booking a flat, which is under construction but where is the flat? It is only the booking. Similarly this ‘I am’ is only booking, it represents your Absolute state.
180
Discrimination is very necessary to understand what I am saying. It is only after the arrival of consciousness that we try to understand ourselves. Consciousness is the so-called birth, birth means the three aspects: waking state, deep sleep and the knowledge ‘I am’. Once I understand what this birth is, then the whole mystery is solved. Since I have thoroughly known what this birth principle is,
I will know very well at that happening of so-called death. I shall observe the departure of the vital breath, the language and the ‘I am ness”, there is no question of death.
181
Who is going to give you eternal peace? It is only the sun, the ‘I am’. If you embrace that self-effulgent sun everything else will go, but you will prevail eternally.
182
All your experiences and visions depend on your knowledge ‘I am’ and this itself is going to dissolve. For this knowledge there are no customers, no devotees, because they want something concrete in their hand, but when your knowings itself is going to dissolve, is it possible to hold on to something?
183
You live in the house but the house is not yourself. Similarly the knowledge ‘I am’ is in the body, but it is not the body. When the knowledge ‘I am’ is not there do you perceive or observe anything? Knowings is knowledge and no-knowings is also knowledge, but it has no form. Call that knowledge ‘I am’ as your Self; don’t call the body as knowledge. The knowledge ‘I am’ is the primary God, meditate on that only.
184
All those praises sung by the ‘Vedas’ are only for that tiny little pinch ‘I am’. The moment you start making a design of that ‘I am ness’ you are getting into deep waters. This incense holder is silver; you have the knowledge that it is silver. What is the shape, color, or design of that knowledge? If all knowledge is formless, could there be a form, design or color to the knowledge ‘I am’? Could it be subject to sin or merit?
185
I never seek anything from anybody else. Whatever I want to get, I get it out of my own being, I worship that very principle ‘I am’ and demand what I want out of that; because of that all these things are coming.
186
In this process you, as an individual, are not left at all. Try to understand that ‘I am’ is a product of the ‘satwa guna’, food essence product. When you throw out all the concepts, including your primary concept (‘I am’), then whatever is, is. Stay put in quietude.
187
All this profound talk is nothing but mental entertainment. As you go further into spirituality you will realize that ‘I am’ is the very God or soul of an infinite number of universes, but the ‘I am’ is again entertainment. All my talks are conceptual entertainment.
188
In the first few years the primary concept ‘I am’ was there, but in a dormant condition. Later on it started knowing itself. The ‘jnani’ state is like the child, when the child did not know itself. The
apparatus through which that knowings expresses itself is now quite different, but the principle is the same.
189
The world of ‘Maya’ is built up of concepts only. I cannot charge the world with giving me the pain; the whole cause of the pain is the knowings ‘I am’. When this knowledge was not there was there any pain or pleasure?
190
All your moments of spirituality are based on the ‘I am the body’ idea. This knowledge ‘I am’ is going to remain for a short period. This will be very clear to you when you remain in your real
position. Until then accept whatever concepts of spirituality you like. Until you know your true state you will accept all the hear says because you don’t know the truth.
191
You must maintain this knowledge ‘I am’ in proper order. All the dirt, which is not the towel, should be removed. Similarly ‘I am’ is the tool through which you get all the knowledge. You worship that ‘I am’, remove all the adulteration, the dirt.
192
That knowings alone points out all the dirt which is imposed on it. Even the space is not as pure as the knowledge ‘I am’. Innately the world is very pure; it is rendered dirty because you identify with the body. Since you do not recognize your ‘I am’ in its purity, you refer to various books and saints to get an identity.
193
To know these senses, to understand these secrets, you surrender to that very principle ‘I am’, and that consciousness alone will lead you to this. Presently stabilize in the consciousness. If you don’t do that, your very concepts will be very dangerous to you – they will throttle you to death. The knowledge you are, is the very source of all energy, the source of all Gods, of all types of knowledge. This is the simplest method, you know you are, just be there.
194
You came here and I talk to you but I am not concerned whether you come or go. I am totally independent. I, as the Absolute, do not need the consciousness. Total independence is merely to apprehend and understand. My apparent dependence is on this consciousness which says ‘I am’. It is this sentience which enables me to perceive you. This concept I did not have but even then I existed. I was there before this consciousness appeared.
195
When did this process of observing start? It started with the arrival of the waking state, deep sleep state and the knowledge ‘I am’, all rolled into one ‘I am’. This is known as birth. With the so-called birth, this triad has come, and with its arrival observation started. Everyday it is going on. The moment the ‘I am ness’ comes it is being used for experiencing, observing etc. Prior to the happening of this birth, where was the ‘I amness’? It was not there.
196
You know you are. Because you know you are, everything is happening. Go to that knowledge‘I am’. When you understand what that ‘I am ness’ is, then the shell of mystery is broken.
197
Pose the question from the standpoint that you are only the knowledge ‘I am’. The primary ignorance is about our ‘I am ness’; we have taken it as the Ultimate, which is ignorance. We presume that this consciousness is the eternal, the Ultimate, which is the mistake. This ‘I am’ principle is there provided the waking state and deep sleep are there. I am not the waking state, I am not the deep sleep – therefore I, the Absolute, am not that ‘I am’. Leave aside this triad what are you? Understand clearly, when you keep aside the very instrument of questioning, where is the question? Which you? You have removed the ‘you’.
198
I repeatedly tell you that there is nothing save this consciousness, the knowledge ‘I am’ – if you feel like worshiping something, worship that,. I am giving blessings. Blessings mean what? I am giving confidence and courage.
199
Can any of your concepts grasp the total, the Ultimate? Have you understood that knowledge itself is ignorance? If it were real it would have been there eternally – it would not have had a beginning and an end. Now the experience ‘I am’ is felt, earlier that experience was not. When it was not, no proof was called for, but once it is, lots of proof is required.
200
One is the Absolute, two is consciousness, and three is space. Where there was no knowledge ‘I am’ that is number one, later on there is the sense ‘I am’ that is number two, and then there is space number three.
201
Increase the conviction that you are the formless consciousness. You develop your firm conviction that you are the total manifesting universal consciousness. There is nobody who can have the knowledge of the Truth, the Eternal. It is one’s eternal true state, but is not a knowledgeable state – you cannot know It. So-called knowledge is boundless and plenty in the state of attributes, ‘I am’. In this body is the knowledge ‘I am’. When the body drops down, the knowledge ‘I am’ will subside there only – what remains is the Absolute.
202
Be one with the knowledge ‘I am’, the source of sentience, the being ness itself. If you are seeking that peace which is priceless, it can only be in establishing yourself in the consciousness with steadfast conviction. By conviction I mean never doubted, firm, unshakable, never wavering – have that kind of conviction in your being ness. Think of nothing else; pray to nothing else, ‘Atma Prem’, because of it everything is.
203
In that body the ‘I am’ is ticking – that is the Guru. You worship that ‘I am’ principle and surrender to that Guru and that Guru will give all the grace. What you call ‘I am’ and birth, you are not that, it is material. The Ultimate knowledge does not have any knowledge. This knowledge ‘I am’ has appeared spontaneously, as a result of the body. See it as it is, understand it as it is.
204
This ‘I am’ is a concept also, is it not? And you want to hang on to this concept also. This ‘I am ness’ is not going to remain in your association, and when it goes, everything relating to that ‘I am ness’ goes. When this is the state of affairs, what is the use of trying to gain or assimilate knowledge? You are standing on a concept ‘I am’ and trying to paint that with another concept.
205
I have experienced all four kinds of speech and transcended them. Rarely will anybody follow this hierarchy to stabilize in the consciousness and transcend consciousness. Starting from ‘Vaikhari’ (word), normally we listen to words; from ‘Vaikhari’ we go to ‘Madhyama’ (mind-thought); in watching the mind we are in ‘Pashayanti’ where the concept formation takes place and from there to ‘Para’ (‘I am’ without words), and finally from ‘Para’ to prior to consciousness. This is the line to follow, but only a rare one follows it – receding, reversing.
206
You must possess that confirmation that you are formless, design less and not only rely on meditation. Always insist on that you are formless, free and not conditioned. You must hammer on this constantly; that is the practice. You must have a strong conviction that conviction means practicing. That conviction means not only ‘I am’ but it means I am free from the ‘I am’ also.
207
Normally in the name of spirituality, knowledge is expounded. Knowledge is in the realm of five elements and it is talked about as real or unreal so long as the knowledge ‘I am’ is there, it is a
product of the knowledge ‘I am’. A ‘jnani’ is that state from which the witnessing of the knowledge ‘I am’ takes place. In that ‘jnani’ state there is no touch of ‘I am ness’ (it is a quality-less state) and it is not knowledge – knowledge means ‘I am ness’.
208
‘I am’ is only a few letters. Has anyone been able to keep this ‘I am’ in his pocket for all time? If whoever feels that ‘I am’ had knowledge, would he have cared to become this ‘I am’? No, he
would have said ‘I don’t want this consciousness’. You are unreal – you know that you are – that is also unreal. This sense of presence is an untruth, it is like a dream.
209
The ‘Linga-deha’ is the seed, the chemical, the product of the five elemental essences which give rise to and sustain the consciousness ‘I am’. Just like the seedof a tree, that seed latently contains all future manifestationsand expressions of the tree that will sprout out of the seed. You take a fountain pen and on the paper you put a drop of ink, so that drop is the ‘Linga-deha’. That drop is the moment of conception; its expression is the thought free state, like space, in the knowings state. That ‘Linga-deha’, that little drop, and the knowledge ‘I am’ is the same.
210
It is not important where you are, once you are established in the ‘I am’. It is like space – it neither comes nor goes; just as when you demolish the walls of a building only space remains.
211
If you do not have the knowledge‘I am’ who is going to seek? You must be, only then the search can begin. Remember the knowledge ‘I am’ – that alone pervades everything – be only that and give up the rest.
212
At the moment of death it is the culmination or termination of the Self-experience, ‘I am’. After the termination of ‘I am ness’ there is no experience of knowings or not knowings, the knowing ness is a quality of the material stuff.
213
All this knowledge has dawned on me, I am not the knowledge. The knowledge ‘I am’, and all its manifestations, are understood. In understanding, I am not that.
214
To establish oneself firmly in the awareness ‘I am’, it is not necessary to think ‘I am’, ‘I am’. Is it necessary to think you are sitting here? You know that you are sitting here. Whatever name and form there is belongs to that material and that material is not you. Do you analyze the problem and with the firm conviction decide that you are not the material? When the material disintegrates what does the name refer to? Does it have any significance? Only one in ten million goes to the crux of the matter, analyzes what it is, comes to a conclusion, and gets liberated, all by himself. The one who gets liberated is the
consciousness, there is no entity.
215
As long as you are wearing this concept ‘I am’ you will be involved with all the concepts. When this concept ‘I am’ departs there will be no memory left that ‘I was’ and ‘I had’ those experiences; the very memory will be erased.
216
All this process of communication, expounding, etc., will go on so long as this conscious presence is available, and all this is to merely satisfy the concept ‘I am’, and you the Absolute, are not the primary concept ‘I am’.
217
That which you like most – is the ‘I am’, the conscious presence – but that is not going to last forever. When the body drops off and the consciousness is extinguished, you need to do nothing. With this understanding do what you like in the world.
218
The only spiritual way to understanding you true nature is to find out the source of this concept ‘I am’. Before the sense of presence arrived I was in that state in which the concept of time was never there. So what is born? It is the concept of time, and that event which is birth, living, and death together constitute nothing but time, duration.
219
When you are the space you are no more the body, but whatever is contained in that space you are. You are now manifest – whatever is known – the space. This space is known as ‘chidakash’. In ‘chidakash this knowings is ‘I am’. In the highest ‘Paramakash’ there is no is or is not, It transcends everything.
220
The Guru tells you ‘Get rid of concepts, just be yourself’. The seeker having understood what the Guru said gets rid of the concepts, and now, as the first step, the seeker dwells in the state ‘I am’, just being. First of all there is the knowingness ‘I am’, without words, with that knowing ness the world is. Now when the seeker goes into meditation, that knowingness goes into noknowingness. This is the highest state in the hierarchy when the body aspect is there because this knowing and no-knowing are aspects of the body, and body means consciousness, and in the realm of consciousness, knowingness and no-knowingness exist. The Absolute transcends knowingness and no-knowings. So, no-knowings is the highest in the hierarchy of spirituality, and the destination is the transcendence of knowings and no knowings.
221
You must know what this ‘I am’ principle is. It appears spontaneously and with its appearance begins the riddle of conceptual life.
222
In deep sleep, consciousness was in a dormant condition, there were no bodies, no concepts, and no encumbrances. Upon the arrival of this apparently wakeful state, with the arrival of the concept ‘I am’, the love of ‘I am’ woke up. That itself is ‘Maya’, illusion.
223
The emergence of this being ness itself constitutes time. Everything is being ness, but I, the Absolute, am not that. In meditation there was space, when suddenly two forms appeared out of no-form, ‘Prakriti’ and ‘Purusha’ and the quintessence of these forms was the knowledge ‘I am’.
224
There are no individuals; there are only food bodies with the knowledge ‘I am’. There is no difference between and ant, human being and ‘Iswara’ they are of the same quality. The body of an ant is small; an elephant’s is large. The strength is different, because of size, but the life-force is the same. For knowledge the body is necessary.
225
When this being ness goes, the Absolute will not know ‘I am’. Appearance and disappearance, birth and death, these are qualities of being ness; they are not your qualities.
The first film is when that knowings appears on you. In that knowledge ‘I am’ all is contained. Only in that film when the film started knowing itself, ‘I am’; then you came to know all this. Did you know anything before?
127
That knowledge ‘I am’ is born out of love, but the illusion has taken such hold of it that love for the ‘I am ness’ has gone into the background. To stay with it has become increasingly difficult. Without the manifestation the love was total.
128
You are a man because you identify with the body. If you do not identify with the body, what sex are you? After leaving the body, the vital breath and the ‘I am’ merge into the substratum. Then where is man or woman?
129
In my original true state I have no form and no thoughts. I didn’t know I was, but suddenly another state appeared in which I had a form and thought, ‘I am’. How did this appear? The one who explains how these appearances have come about is the Sat-Guru.
130
Your first step is being ness: embrace the knowledge ‘I am’ be that. I am trying to speak of my most intimate secrets. Just as the dream world, uncalled for, has appeared and you observe it, similarly this world, uncalled for, has appeared and you are compelled to observe it. Just observe. Spontaneously, unknowingly, your being ness has appeared. Knowingly you don’t know ‘Now I am going to be’; only after the formation of ‘I am ness’ do you know ‘I am’.
131
The knowledge ‘I am’ is the film, the destiny. Finally what is our destiny? It is that birth chemical, that film in which everything is recorded and everything is happening. Where are ‘you’ in this?
132
What do you mean by study? That means you are only trying to remember the concepts. What I am saying is that you become concept-free. Put an ax to the concepts, including the concept ‘I am’.
133
This knowledge ‘I am’ has appeared out of love and that love comes out of existence. When this knowledge has dawned on the Self it is absolutely happy but after the child is two or three years old, gradually it gets involved in‘I’ and ‘mine’, and gradually he loses hold of the joy ‘I am’. The result of this involvement is that he comes to the conclusion that he was born and is going to die.
134
There is no separate God to propitiate and get things done according to our will. Without-doing anything you have the knowledge ‘I am’. Immense courage,heroism and conviction that ‘you are’ – that is ‘Ishwara, that is you. I am giving you instructions regarding your ‘beginning less being’ but you prefer to be that monkey form. You are not prepared to leave that form.
135
The manifestation of the dynamic immanent Spirit is in the form of the guna (quality) ‘I am’; it understands itself as ‘I am’. Then this guna involves itself in the activities in the world through the three gunas. That is the quality.
136
‘I am’ is a quality, an attribute, indicating being ness, but the Self is not a quality. For that Ultimate Self no worldly knowledge is necessary. Words are not called for.But for the sustenance of this being ness, these words and worldly knowledge is necessary.
137
You are dependent for your living on the strength of your body that it gets from the food you eat and the essence of this food and food body is this consciousness ‘I am’. Your being ness is within you not somewhere else.
138
In the traditional view Brahman is supposed to have created the world, Vishnu to maintain it and Shiva to destroy it. Is not this Brahman who creates the world the same as the Brahma-randhra out of which the sense of ‘I am’ comes? Who is this Brahman other than the ‘I am ness’.
139
The sense of ‘I am’ is always there; only when it identifies with the body it is called the ego.
140
The message ‘I am’ does not have any form, design, or color. So long as ‘I am’ is, this experience of manifestation is, once that ‘I am ness’ disappears there is no experience. Once this message ‘I am’ appears in insect, animal, or human being, immediately the manifestation occurs with that being ness. Inside and outside is full of manifestation. These talks are not for general consumption, or the masses.
141
The message ‘I am’ has no form, it is only a food container. It is there, it has meaning, you cannot perceive it, observe it. The message ‘I am’ is time-bound. The principle to which ‘I am’ refers is beyond time, timeless, eternal.
142
The knowledge ‘I am’ is the same, whether it is an insect, worm, human being or an avatar (being of the highest order); the basic consciousness is the same in all of these.
143
There is no reason why this consciousness came about, but once it comes about, it cannot stand still, consciousness is the same as movement. That movement takes place through the three gunas, which are inherent in this knowledge ‘I am’. All movement takes place through these gunas and this consciousness keeps on humming.
144
‘Satva’ is only the essence of the five elements and in that is the knowledge ‘I am’. All that is still of the five elements, so how did this come about? Then my Guru told me, ‘this is what you are’, the whole story; so from my own experience I know that it is all ignorance.
145
My Guru pointed out to me that originally I had nothing to do with all this and all I have with which to solve this mystery of life is the knowledge ‘I am’; without that there is nothing. So I got hold of it, as my Guru told me, and then I wanted to find out how this body aspect came about without my knowledge and how alone on that any other knowledge come about, and that again is a result of five elements. Therefore, whatever anybody thinks he has, is sheer ignorance, and I know it from my own experience.
146
If this is ignorance, then where is my being ness? My being ness is in a town which is no-town, in a place which is no-place. How did this come about? Because of the knowledge ‘I am’, which is
ignorance. Maya, which came about suddenly, without my asking. Once having come about, this Maya liked what it had created and it wanted that being ness to last for all time. Maya embraced it with such fierceness, that, at any cost, it wants to prolong the existence of that being ness as long as it can.
147
The being ness, the ‘I am’, is merely an instrument, it is not you. It is an instrument of knowledge, and that great instrument of knowledge is called God, which is the quality of the food essence. Out of that alone you will be able to see everything else.
148
One who is completely rid of coming and going, and finally, one who is completely rid of one’s very own concept that ‘I am’, is completely liberated.
149
Brahman means the emanation of the world, simultaneously confirming that ‘I am’. In this Brahman everything is illusion, but who understands that? The principle that understands, realizes, and witnesses is the ‘Parabrahman’. Witnessing happens to the ‘Parabrahman’. In this manifest state everything is ever changing, nothing is permanent, and all is illusion.
150
When you are in deep sleep and you feel that you are awake, the dream world appears simultaneously. With the ‘I am’, the world appears in the waking and dream states.
151
Concepts come into the sense of being ‘I am’ because of the vital breath that causes the mind flow. Mind means words, so thoughts are there – they are the concepts. Look at your root, the child consciousness, and finish it off.
152
It is only during the duration of the being ness that the world and creation is. This power is the faith in the primordial concept ‘I am’, and that is the concept that weaves the web of creation. The entire manifestation is an appearance in this concept.
153
You must come to a firm decision. You must forget the thought that you are the body and be only the knowledge ‘I am’, which has no form, no name. Just be. When you stabilize in that being ness it will give all the knowledge and all the secrets to you, and when the secrets are given to you, you transcend the being ness, 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. Being ness is transcended, but being ness is available.
154
On my true, whole, homogenous state just a small ripple appeared, the news came, ‘I am’. That news made all the difference, and I started knowing this; but now I have known my true state, so I understand my true state first, and then I understand that this ripple is coming and going on my true state. While in your case, you take interest in the ripple and don’t take interest in your true state.
155
The consciousness that ‘I am’ has created, and sustains, all the wonders in the world for which men take credit; on the other hand this consciousness has no control over itself. The principle out of which you have sprouted has tremendous powers. Lord Krishna has said, ‘You worship me, be devoted to me’, this means what? The knowledge ‘I am’ which is indwelling in you, worship that only.
156
Lord Krishna said ‘All are my expressions’. This knowledge ‘I am’ in each species is myself. The very life force – luminous, bright, radiant, indwelling principle is myself.
157
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 arose the touch of being ness, ‘I am’, and with that, separation started, otherness has come. But this ‘I am ness’ is not just a small principle, that itself is the ‘mool maya’, the primary illusion.
158
If you want to remember this visit, if you have love for me, remember this ‘I am’ principle and without the command or direction of this principle, do nothing.
159
The ‘Maya’ is so powerful that it gets you completely wrapped up in it. ‘Maya’ means ‘I am’, ‘I love to be’, It has no identity except love. That knowledge of ‘I am’ is the greatest foe and the greatest
friend. Although it might be your greatest enemy, if you propitiate it properly, it will turn around and lead you to the highest state.
160
Death is considered to be a traumatic experience, but understand what happens. That which has been born, the knowledge ‘I am’,will end. That knowledge, which was limited by this body, will then become unlimited, so what is to be feared?
161
That feeling of love must be understood and then love will unfold itself. Love for the Self, this consciousness, ‘I am’, those who have understood this as the true love, have themselves become love. All has merged in them.
162
This illness that I have got is not separate from what exists as the body, breath and the knowledge ‘I am’.This is one bundle, which has been created; whatever happens is contained in that bundle. I have been separate from it before conception, and will continue to be separate from what has been created.
163
What was conceived has grown physically, and some of the expressions of this knowledge ‘I am’ have achieved tremendous things. At the end of the time span the magnificent Personalities, and whatever they have achieved – both have disappeared, however long the time, there is an end to it.
164
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 the knowledge as an individual you will never get it.
165
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.
166
Whatever I am telling you, is not the truth, because it has come out of this ‘I am’. The truth is beyond expression. I am taking you again and again to the source of the spring. Once you go to the source you will come to know there is no water, water is the news ‘I am’.
167
Understand that it is not the individual that has consciousness; it is the consciousness which assumes innumerable forms. That something which is born or which will die is purely imaginary. It is the child of a barren woman. In the absence of this basic concept ‘I am’, there is no thought, there is no consciousness.
168
Any embodied person with the knowledge ‘I am’ carries on his activities in the world with the name only. That inner core, the ‘I am’ has no shackles. Once it is understood that I am that ‘I am’ only, and not this shackled form, then no liberation is called for, that itself is liberation.
169
In this spiritual hierarchy, from the grossest to the subtlest, you are the subtlest. How can this be realized? The very base is that you don’t know you are, and suddenly the feeling of ‘I am ness’
appears. The moment it appears you see space, mental space; that subtle sky-like space, stabilize there. You are that. When you are able to stabilize in that space, you are space only. When this space like identity ‘I am’ disappears, the space will also disappear, there is no space. When that space-like ‘I am’ goes into oblivion, that is the eternal state, ‘nirguna’, no form, no being ness. Actually, what did happen there? This message ‘I am’ was no message. Dealing with this aspect, I cannot talk much because there is no scope to put it in words.
170
Most essential is that knowledge ‘I am’. Claim it; appropriate it as your own. If that is not there, nothing is. Knowledge of all 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 – no reason, no cause.
171
This passing show maybe 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.
172
The knowledge ‘I am’ is not a thought but observes thought. 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 being ness, the love to be.
173
The ‘I am’ and the Absolute are not two. In the Absolute the ‘I am ness’ comes and then the experience takes place. Whatever is happening, from the Absolute standpoint, without the knowledge ‘I am’, is very profound, unlimited, and expansive .
174
Investigate that concept ‘I am.’ In the process of trying to find out your identity or this spiritual search, all will happen in the realm of this consciousness. You finally stumble on, or culminate into the Absolute ‘Parabrahman’ state, which is desire less.
175
Before the idea ‘I am’ sprouted, you are, but you don’t know you are. Subsequent to that there have been many happenings with which you have started decorating yourself. You try to derive the
meaning of yourself out of subsequent words, happenings, and the meaning of words…that is not you…give it up. You are prior to the idea ‘I am’. Camp yourself there, prior to the words ‘I am’.
176
From deep sleep to the waking state, what is it? It is the ‘I am’ state with no words, later the words start flowing and you get involved with the meaning of the words and carry out your worldly life with the meaning of those words – that is the mind. But before the ‘I am’ and waking state, that borderline, there you have to be.
177
At most I would say ‘you worship that ‘I am’ principle, be one with it and that would disclose all the knowledge’. That’s all I will say, but the subtlest part is this, from deep sleep to waking state. To abide in that you must have an intensely peaceful state. In that state witnessing of the waking state happens. You must go to that limit, but it is very difficult.
178
If you have regard for me remember my words. The knowledge ‘I am’ is the greatest God, the Guru, be one with that, be intimate with it. That itself will bless you with all the knowledge relevant for you in the proliferation of that knowledge, it will lead you to the state which is eternal.
179
What is this knowings? It is the stamp or registration of the booking ‘I am’. You are booking a flat, which is under construction but where is the flat? It is only the booking. Similarly this ‘I am’ is only booking, it represents your Absolute state.
180
Discrimination is very necessary to understand what I am saying. It is only after the arrival of consciousness that we try to understand ourselves. Consciousness is the so-called birth, birth means the three aspects: waking state, deep sleep and the knowledge ‘I am’. Once I understand what this birth is, then the whole mystery is solved. Since I have thoroughly known what this birth principle is,
I will know very well at that happening of so-called death. I shall observe the departure of the vital breath, the language and the ‘I am ness”, there is no question of death.
181
Who is going to give you eternal peace? It is only the sun, the ‘I am’. If you embrace that self-effulgent sun everything else will go, but you will prevail eternally.
182
All your experiences and visions depend on your knowledge ‘I am’ and this itself is going to dissolve. For this knowledge there are no customers, no devotees, because they want something concrete in their hand, but when your knowings itself is going to dissolve, is it possible to hold on to something?
183
You live in the house but the house is not yourself. Similarly the knowledge ‘I am’ is in the body, but it is not the body. When the knowledge ‘I am’ is not there do you perceive or observe anything? Knowings is knowledge and no-knowings is also knowledge, but it has no form. Call that knowledge ‘I am’ as your Self; don’t call the body as knowledge. The knowledge ‘I am’ is the primary God, meditate on that only.
184
All those praises sung by the ‘Vedas’ are only for that tiny little pinch ‘I am’. The moment you start making a design of that ‘I am ness’ you are getting into deep waters. This incense holder is silver; you have the knowledge that it is silver. What is the shape, color, or design of that knowledge? If all knowledge is formless, could there be a form, design or color to the knowledge ‘I am’? Could it be subject to sin or merit?
185
I never seek anything from anybody else. Whatever I want to get, I get it out of my own being, I worship that very principle ‘I am’ and demand what I want out of that; because of that all these things are coming.
186
In this process you, as an individual, are not left at all. Try to understand that ‘I am’ is a product of the ‘satwa guna’, food essence product. When you throw out all the concepts, including your primary concept (‘I am’), then whatever is, is. Stay put in quietude.
187
All this profound talk is nothing but mental entertainment. As you go further into spirituality you will realize that ‘I am’ is the very God or soul of an infinite number of universes, but the ‘I am’ is again entertainment. All my talks are conceptual entertainment.
188
In the first few years the primary concept ‘I am’ was there, but in a dormant condition. Later on it started knowing itself. The ‘jnani’ state is like the child, when the child did not know itself. The
apparatus through which that knowings expresses itself is now quite different, but the principle is the same.
189
The world of ‘Maya’ is built up of concepts only. I cannot charge the world with giving me the pain; the whole cause of the pain is the knowings ‘I am’. When this knowledge was not there was there any pain or pleasure?
190
All your moments of spirituality are based on the ‘I am the body’ idea. This knowledge ‘I am’ is going to remain for a short period. This will be very clear to you when you remain in your real
position. Until then accept whatever concepts of spirituality you like. Until you know your true state you will accept all the hear says because you don’t know the truth.
191
You must maintain this knowledge ‘I am’ in proper order. All the dirt, which is not the towel, should be removed. Similarly ‘I am’ is the tool through which you get all the knowledge. You worship that ‘I am’, remove all the adulteration, the dirt.
192
That knowings alone points out all the dirt which is imposed on it. Even the space is not as pure as the knowledge ‘I am’. Innately the world is very pure; it is rendered dirty because you identify with the body. Since you do not recognize your ‘I am’ in its purity, you refer to various books and saints to get an identity.
193
To know these senses, to understand these secrets, you surrender to that very principle ‘I am’, and that consciousness alone will lead you to this. Presently stabilize in the consciousness. If you don’t do that, your very concepts will be very dangerous to you – they will throttle you to death. The knowledge you are, is the very source of all energy, the source of all Gods, of all types of knowledge. This is the simplest method, you know you are, just be there.
194
You came here and I talk to you but I am not concerned whether you come or go. I am totally independent. I, as the Absolute, do not need the consciousness. Total independence is merely to apprehend and understand. My apparent dependence is on this consciousness which says ‘I am’. It is this sentience which enables me to perceive you. This concept I did not have but even then I existed. I was there before this consciousness appeared.
195
When did this process of observing start? It started with the arrival of the waking state, deep sleep state and the knowledge ‘I am’, all rolled into one ‘I am’. This is known as birth. With the so-called birth, this triad has come, and with its arrival observation started. Everyday it is going on. The moment the ‘I am ness’ comes it is being used for experiencing, observing etc. Prior to the happening of this birth, where was the ‘I amness’? It was not there.
196
You know you are. Because you know you are, everything is happening. Go to that knowledge‘I am’. When you understand what that ‘I am ness’ is, then the shell of mystery is broken.
197
Pose the question from the standpoint that you are only the knowledge ‘I am’. The primary ignorance is about our ‘I am ness’; we have taken it as the Ultimate, which is ignorance. We presume that this consciousness is the eternal, the Ultimate, which is the mistake. This ‘I am’ principle is there provided the waking state and deep sleep are there. I am not the waking state, I am not the deep sleep – therefore I, the Absolute, am not that ‘I am’. Leave aside this triad what are you? Understand clearly, when you keep aside the very instrument of questioning, where is the question? Which you? You have removed the ‘you’.
198
I repeatedly tell you that there is nothing save this consciousness, the knowledge ‘I am’ – if you feel like worshiping something, worship that,. I am giving blessings. Blessings mean what? I am giving confidence and courage.
199
Can any of your concepts grasp the total, the Ultimate? Have you understood that knowledge itself is ignorance? If it were real it would have been there eternally – it would not have had a beginning and an end. Now the experience ‘I am’ is felt, earlier that experience was not. When it was not, no proof was called for, but once it is, lots of proof is required.
200
One is the Absolute, two is consciousness, and three is space. Where there was no knowledge ‘I am’ that is number one, later on there is the sense ‘I am’ that is number two, and then there is space number three.
201
Increase the conviction that you are the formless consciousness. You develop your firm conviction that you are the total manifesting universal consciousness. There is nobody who can have the knowledge of the Truth, the Eternal. It is one’s eternal true state, but is not a knowledgeable state – you cannot know It. So-called knowledge is boundless and plenty in the state of attributes, ‘I am’. In this body is the knowledge ‘I am’. When the body drops down, the knowledge ‘I am’ will subside there only – what remains is the Absolute.
202
Be one with the knowledge ‘I am’, the source of sentience, the being ness itself. If you are seeking that peace which is priceless, it can only be in establishing yourself in the consciousness with steadfast conviction. By conviction I mean never doubted, firm, unshakable, never wavering – have that kind of conviction in your being ness. Think of nothing else; pray to nothing else, ‘Atma Prem’, because of it everything is.
203
In that body the ‘I am’ is ticking – that is the Guru. You worship that ‘I am’ principle and surrender to that Guru and that Guru will give all the grace. What you call ‘I am’ and birth, you are not that, it is material. The Ultimate knowledge does not have any knowledge. This knowledge ‘I am’ has appeared spontaneously, as a result of the body. See it as it is, understand it as it is.
204
This ‘I am’ is a concept also, is it not? And you want to hang on to this concept also. This ‘I am ness’ is not going to remain in your association, and when it goes, everything relating to that ‘I am ness’ goes. When this is the state of affairs, what is the use of trying to gain or assimilate knowledge? You are standing on a concept ‘I am’ and trying to paint that with another concept.
205
I have experienced all four kinds of speech and transcended them. Rarely will anybody follow this hierarchy to stabilize in the consciousness and transcend consciousness. Starting from ‘Vaikhari’ (word), normally we listen to words; from ‘Vaikhari’ we go to ‘Madhyama’ (mind-thought); in watching the mind we are in ‘Pashayanti’ where the concept formation takes place and from there to ‘Para’ (‘I am’ without words), and finally from ‘Para’ to prior to consciousness. This is the line to follow, but only a rare one follows it – receding, reversing.
206
You must possess that confirmation that you are formless, design less and not only rely on meditation. Always insist on that you are formless, free and not conditioned. You must hammer on this constantly; that is the practice. You must have a strong conviction that conviction means practicing. That conviction means not only ‘I am’ but it means I am free from the ‘I am’ also.
207
Normally in the name of spirituality, knowledge is expounded. Knowledge is in the realm of five elements and it is talked about as real or unreal so long as the knowledge ‘I am’ is there, it is a
product of the knowledge ‘I am’. A ‘jnani’ is that state from which the witnessing of the knowledge ‘I am’ takes place. In that ‘jnani’ state there is no touch of ‘I am ness’ (it is a quality-less state) and it is not knowledge – knowledge means ‘I am ness’.
208
‘I am’ is only a few letters. Has anyone been able to keep this ‘I am’ in his pocket for all time? If whoever feels that ‘I am’ had knowledge, would he have cared to become this ‘I am’? No, he
would have said ‘I don’t want this consciousness’. You are unreal – you know that you are – that is also unreal. This sense of presence is an untruth, it is like a dream.
209
The ‘Linga-deha’ is the seed, the chemical, the product of the five elemental essences which give rise to and sustain the consciousness ‘I am’. Just like the seedof a tree, that seed latently contains all future manifestationsand expressions of the tree that will sprout out of the seed. You take a fountain pen and on the paper you put a drop of ink, so that drop is the ‘Linga-deha’. That drop is the moment of conception; its expression is the thought free state, like space, in the knowings state. That ‘Linga-deha’, that little drop, and the knowledge ‘I am’ is the same.
210
It is not important where you are, once you are established in the ‘I am’. It is like space – it neither comes nor goes; just as when you demolish the walls of a building only space remains.
211
If you do not have the knowledge‘I am’ who is going to seek? You must be, only then the search can begin. Remember the knowledge ‘I am’ – that alone pervades everything – be only that and give up the rest.
212
At the moment of death it is the culmination or termination of the Self-experience, ‘I am’. After the termination of ‘I am ness’ there is no experience of knowings or not knowings, the knowing ness is a quality of the material stuff.
213
All this knowledge has dawned on me, I am not the knowledge. The knowledge ‘I am’, and all its manifestations, are understood. In understanding, I am not that.
214
To establish oneself firmly in the awareness ‘I am’, it is not necessary to think ‘I am’, ‘I am’. Is it necessary to think you are sitting here? You know that you are sitting here. Whatever name and form there is belongs to that material and that material is not you. Do you analyze the problem and with the firm conviction decide that you are not the material? When the material disintegrates what does the name refer to? Does it have any significance? Only one in ten million goes to the crux of the matter, analyzes what it is, comes to a conclusion, and gets liberated, all by himself. The one who gets liberated is the
consciousness, there is no entity.
215
As long as you are wearing this concept ‘I am’ you will be involved with all the concepts. When this concept ‘I am’ departs there will be no memory left that ‘I was’ and ‘I had’ those experiences; the very memory will be erased.
216
All this process of communication, expounding, etc., will go on so long as this conscious presence is available, and all this is to merely satisfy the concept ‘I am’, and you the Absolute, are not the primary concept ‘I am’.
217
That which you like most – is the ‘I am’, the conscious presence – but that is not going to last forever. When the body drops off and the consciousness is extinguished, you need to do nothing. With this understanding do what you like in the world.
218
The only spiritual way to understanding you true nature is to find out the source of this concept ‘I am’. Before the sense of presence arrived I was in that state in which the concept of time was never there. So what is born? It is the concept of time, and that event which is birth, living, and death together constitute nothing but time, duration.
219
When you are the space you are no more the body, but whatever is contained in that space you are. You are now manifest – whatever is known – the space. This space is known as ‘chidakash’. In ‘chidakash this knowings is ‘I am’. In the highest ‘Paramakash’ there is no is or is not, It transcends everything.
220
The Guru tells you ‘Get rid of concepts, just be yourself’. The seeker having understood what the Guru said gets rid of the concepts, and now, as the first step, the seeker dwells in the state ‘I am’, just being. First of all there is the knowingness ‘I am’, without words, with that knowing ness the world is. Now when the seeker goes into meditation, that knowingness goes into noknowingness. This is the highest state in the hierarchy when the body aspect is there because this knowing and no-knowing are aspects of the body, and body means consciousness, and in the realm of consciousness, knowingness and no-knowingness exist. The Absolute transcends knowingness and no-knowings. So, no-knowings is the highest in the hierarchy of spirituality, and the destination is the transcendence of knowings and no knowings.
221
You must know what this ‘I am’ principle is. It appears spontaneously and with its appearance begins the riddle of conceptual life.
222
In deep sleep, consciousness was in a dormant condition, there were no bodies, no concepts, and no encumbrances. Upon the arrival of this apparently wakeful state, with the arrival of the concept ‘I am’, the love of ‘I am’ woke up. That itself is ‘Maya’, illusion.
223
The emergence of this being ness itself constitutes time. Everything is being ness, but I, the Absolute, am not that. In meditation there was space, when suddenly two forms appeared out of no-form, ‘Prakriti’ and ‘Purusha’ and the quintessence of these forms was the knowledge ‘I am’.
224
There are no individuals; there are only food bodies with the knowledge ‘I am’. There is no difference between and ant, human being and ‘Iswara’ they are of the same quality. The body of an ant is small; an elephant’s is large. The strength is different, because of size, but the life-force is the same. For knowledge the body is necessary.
225
When this being ness goes, the Absolute will not know ‘I am’. Appearance and disappearance, birth and death, these are qualities of being ness; they are not your qualities.
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