Talks mar 21

 336

Talk 348.

 D.: There are times when persons and things take on a vague, almost transparent form, as in a dream. One ceases to observe them as from outside, but is passively conscious of their existence, while not actively conscious of any kind of self hood.       There is a deep quietness in the mind. Is it, at such times, ready to dive into the Self? Or is this condition unhealthy, the result of self-hypnotism? Should it be encouraged as a means of getting temporary peace? 

M.: There is consciousness along with quietness in the mind; this is exactly the state to be aimed at. 

The fact that the question has been framed on this point, without realising that it is the Self, shows that the state is not steady but casual. 

The word ‘diving’ is appropriate to the state of outgoing tendencies 

when the mind is to be diverted and turned within so as to dive below the surface of externalities. 

But when deep quietness prevails without obstructing the consciousness, where is the need to dive? 

If the state be not realised as the Self, the effort to do so may be called ‘diving’. 

The state may in that way be said to be suitable for realisation or ‘diving’. 

Thus the last two questions in the paragraph are unnecessary.

Sri Bhagavan observed: How does one know the world to be transitory? Unless something permanent is held, the transitory nature of the world cannot be understood. Because the man is already the Self, and the Self is the Eternal Reality, his attention is drawn to it; and he is instructed to rivet his attention on the Eternal Reality, the Self.

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Talk 352. 

The different creeds

The thought rises up as the subject and object. ‘I’ alone being held, all else disappears. 

It is enough, but only to the competent few. 

...

The others argue, “Quite so. The world that exists in my sleep has existed before my birth and will exist after my death. Do not others see it? How can the world cease to be if my ego appears not?” 

The genesis of the world and the different schools of thought are meant to satisfy such people.

D.: Nevertheless, being only products of intellect they cannot turn the mind inward. 

M.: Just for this reason the scriptures speak of “in-turned look”, “one pointed look” and so on. 

The Self being always the Self, why should only a dhira be illumined? 

Does it mean a man of courage? 

No; dhih = intellect; rah = watch; protection. 

So dhira is the one who always keeps the mind inward bent without letting it loose. 

........

D?: Grace is necessary for the removal of ignorance. 

M.: Certainly. But Grace is all along there. 

Grace is the Self. 

It is not something to be acquired. All that is necessary is to know its existence. 

For example, the sun is brightness only. He does not see darkness. Whereas others speak of darkness fleeing away on the sun approaching. 

Similarly, ignorance also is a phantom and not real. Because of its unreality, its unreal nature being found, it is said to be removed. Again, the sun is there and also bright. You are surrounded by sunlight. Still if you would know the sun you must turn your eyes in his direction and look at him. So also Grace is found by practice alone although it is here and now. 

D.: By the desire to surrender constantly, increasing Grace is experienced, I hope. 

M.: Surrender once for all and be done with the desire. 

So long as the sense of doership is retained there is the desire. 

That is also personality.

 If this goes the Self is found to shine forth pure. 

The sense of doership is the bondage and not the actions themselves. 

“Be still and know that I am God.” 

Here stillness is total surrender without a vestige of individuality. 

Stillness will prevail and there will be no agitation of mind. 

Agitation of mind is the cause of desire, the sense of doership and personality.

 If that is stopped there is quiet. 

There ‘Knowing’ means ‘Being’. 

It is not the relative knowledge involving the triads, knowledge, subject and object.

Removal of ignorance is the aim of practice, and not acquisition of Realisation. 

Realisation is ever present, here and now. 

Were it to be acquired anew, Realisation must be understood to be absent at one time and present at another time. 

In that case, it is not permanent, and therefore not worth the attempt. 

But Realisation is permanent and eternal and is here and now.

......

D.: Is the thought “I am God” or “I am the Supreme Being” helpful? 

M.: “I am that I am.” “I am” is God - not thinking, “I am God”.

 Realise “I am” and do not think I am. 

“Know I am God” - it is said, 

and not “Think I am God.

Later Sri Bhagavan continued: 

It is said “I am that I am”. 

That means a person must abide as the ‘I’. 

He is always the ‘I’ alone. 

He is nothing else. 

Yet he asks “Who am I?” 

A victim of illusion would ask “Who am I?” and not a man fully aware of himself.

 The wrong identity of the Self with the non-self makes you ask, “Who am I?” 

Later still: 

There are different routes to Tiruvannamalai, but Tiruvannamalai is the same by whichever route it is gained. Similarly the approach to the subject varies according to the personality. Yet the Self is the same. But still, being in Tiruvannamalai, if one asks for the route it is ridiculous. So also, being the Self, if one asks how to realise the Self it looks absurd. 

You are the Self. Remain as the Self. That is all. 

The questions arise because of the present wrong identification of the Self with the body. That is ignorance. This must go. 

On its removal the Self alone is.

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D.: Self Realisation is so illusory. How can it be made permanent? 

M.: The Self can never be illusory. It is the only Reality. That which appears will also disappear and is therefore impermanent. The Self never appears and disappears and is therefore permanent. 

D.: Yes - true. You know that, in the Theosophical Society, they meditate to seek the masters to guide them. 

M.: The Master is within. 

Meditation is meant for the removal of ignorance, of the wrong idea that he is without. 

If he be a stranger whose advent you await he is bound to disappear also. 

Where is the use of transient being like that? 

However, as long as you think that you are an individual or that you are the body, so long the master also is necessary and he will appear with a body. 

When this wrong identification ceases the master will be found to be the Self. 

There is a stanza in Kaivalya: 

“My Lord! You had remained as my Self within, protecting me in all my past incarnations. Now, by your Grace, you have manifested yourself as my master and revealed yourself as the Self “. 

Just see what happens in sleep. There is no ego, no India, no seekers, no master, etc.; and yet you are - and happy too. 

The ego, India, seekers, etc., appear now; but they are not apart from nor independent of you.

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D.: How is one to know the Self? 

M.: “Knowing the Self” means “Being the Self”. 

Can you say that you do not know the Self? Though you cannot see your own eyes and though not provided with a mirror to look in, do you deny the existence of your eyes? 

Similarly, you are aware of the Self even though the Self is not objectified. 

Or, do you deny your Self because it is not objectified? 

When you say “I cannot know the Self” it means absence in terms of relative knowledge, 

because you have been so accustomed to relative knowledge that you identify yourself with it. 

Such wrong identity has forged the difficulty of not knowing the obvious Self because it cannot be objectified; 

and you ask. “How is one to know the Self?” 

Your difficulty is centred in “How”? 

Who is to know the Self? 

Can the body know it? 

Let the body answer. Who says that the body is perceived now? 

In order to meet this kind of ignorance the sastras formulate the theory of God’s leela or krida (i.e., play). God is said to emanate as the mind, the senses and the body and to play. Who are you to say that this play is a trouble to you? Who are you to question the doings of God?

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Your duty is to 'Be'. And not to be this or that. 

“I Am that I Am” sums up the whole truth. 

The method is summed up in “Be Still”. 

What does “stillness” mean? It means “destroy yourself”. 

Because any form or shape is the cause of trouble. 

Give up the notion that “I am so and so”. 

Our sastras say: aham iti sphurati. 

It shines as ‘I’.

 D.: What is sphurana (shining)? 

M.: (Aham, aham) ‘I-I’ is the Self; 

(Aham idam) “I am this” or “I and that” is the ego. 

Shining is there always. The ego is transitory; 

When the ‘I’ is kept up as ‘I’ alone it is the Self. When it flies at a tangent and says “this” it is the ego. 

D.: Is God apart from the Self? 

M.: The Self is God. 

“I Am” is God. 

“I am the Self, O Gudakesa!” (Ahamatma Gudakesa). 

This question arises because you are holding the ego self. 

This will not arise if you hold the True Self. 

For the Real Self will not and cannot ask anything. 

If God be apart from the Self He must be a Self-less God, which is absurd.

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