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trying to learn all the history of Rama, Krishna,
Christ, etc. you will not attain it either; you
will never get satisfied. You will have that peace
and quietude only when you know yourself, when you
have that intimate knowledge "you are." You know
you are. How did it happen to be with what you are?
Because of what are you? What is the cause of it?
Find out all that.
Your
present capital is what you have read — whatever
you have heard and read. But that type of investment
is of no use in the spiritual field.
As
I tell you, abide in yourself, be your own being,
then only you will you get that peace and quietude.
V:
So I should not ask any questions?
M:
Correct, no questions. Just be what you are. As
I tell you, when you abide in your own self, all
your questions will be dissolved by the knowledge
"you are."
The
manifested extends beyond any limits; it is spread
all over, ample. If that knowledge "you are" is
not there, where is the world? And where are the
gods?
By
reading various books and listening to everything
else, you cannot become a mahatma, but
only through that knowledge "I am." Don't concentrate
on the body. Because of the body, you call yourself
a male or a female. Just hold on to that knowledge
"I am" only, without body sense — beyond
name and form or design. But you have to employ
name, form and design for the sake of worldly
activities.
You
are lucky, I am not expounding this in great detail
to other people. To them, I simply say: You are
"you," that knowledge "you are." Accept that only,
and be on your way.
Don't
meditate on anyone, any God or sage. And that
knowledge "you are," don't embellish it with the
body. I do not tell people more than they need
and may not go into great detail. Because your
parents have come to fruition, you are here at
this moment. The knowledge that you are has no
form and no name; it is purely knowledge "you
are." A name and form is good only for the purposes
of the world. Presently you are adjustable by
the name; name means "myself." And to that name,
you have given the disguise of the body. After
relinquishing the name that is imposed on you,
tell me your name. By hearing nobody, what can
be your name?
V:
No name!
M:
Similarly, you accept the body as your identity.
Right here and now, drop your identity with the
body and sit still. Just drop this body like a
discarded garment; drop also the identity with
the name. And now you tell me about yourself.
Whatever you are is most appropriate — that
greatest principle that you are, about which you
cannot give any information. But you are.
So
long as you show that you are becoming more intimate
with yourself, and getting to know that self,
your comments are all right. The love for that
knowledge "I am," the most lovable principle,
is the knowledge "I am" itself. Is it not correct?
That self, that knowledge "I am," has immense
love for the self alone. But when that self or
that love of the self becomes mixed up or associated
with the body, the miseries begin.
V:
One should have that realization of "I-ness,"
right?
M:
Yes, but how can that happen unless you have full
confirmation that "I am" is purely "I am"? You
must have a firm conviction that "I am" is only
that "I am," without body-mind form — the
knowledge "I am" purely.
V:
I am trying to do it, practice it.
M:
When you say you are practicing that, it means
you are developing your conviction. You are confirming
your conviction about it. That is all. What other
practice do you need?
V:
What else is needed? Is there a technique for
it?
M:
That itself is the technique, because of which
the world is. Male or female is the title of the
body form, not of the atman, not of the
Self.
V:
I understand all this. It has been explained beautifully
every day, we have read it in the books, we understand
it, and that is why I have come here.
M:
All these things are said by you, but has the
knowledge come within the purview of the knowledge
"I am"?
V:
No.
M:
You must have that full conviction, whatever you
may have said. That is the truth and that is "I
am." There are no techniques, except the technique
that I am -- the firm conviction that "I am" means
"I am" only, abidance in "I".
V:
I am trying to do that, and I think everyone here
present is trying to do the same.
M:
When a guru is really a jnani — that
is, one who has realized himself — you should
abide in him. When such a guru guides or directs
a disciple, no spiritual technique is necessary.
There was a time when Arjuna also was not doing
any spiritual practice. All the amies were in
the battle area, and the horses were ready to
rush at the enemy. What time was available for
Arjuna to practice? He just listened and accepted
whatever Krishna told him, and that was all he
needed to get realization. Arjuna reached the
goal through his right attitude and because his
guru, Krishna, was realized.
Don't
practice this thing, only develop your conviction.
How
long do you do this type of meditation? Until
you stabilize in the conviction: I am the knowledge
"I am." At that stage your individuality is completely
extinguished; you no longer have a personality.
And "you" denotes the manifested. In place of
the lost individuality has come the manifest totality.
For
a realized sage, there is no question of going
into samadhi and descending from samadhi.
So long as the so-called sage does not abide in
that stage, in that selfhood, until then he has
to practice going into samadhi and coming
down from samadhi.
V:
By sage, you mean the individual?
M:
A seeker. Nomally the word sadhaka is used
here, and also mumukshi. Mumukshi
is a lower stage and means "inclined to spirituality."
Sadhaka means one who thinks he is not
"body-mind" but the manifest only.
July
6/7, 1980
Copyright
1994 Robert Powell. All rights reserved.
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