Consciousness and the Absolute

[Guest guest]

June 22, 1981 A.M.

 

 

 

Maharaj: This consciousness and "I Amness" are due to what? What is the basic

material necessary for that to sprout? It is the five elements, three gunas,

and prakriti-purusha. All those result in this space "I Am". What do you have

except memory? The memory is the result of the five elements and three gunas,

the eight-aspects. So when that basic material is available, only then is

memory there-memory or anything, and finally, most important, the memory that

you are.

 

Presently, the feeling that you are is also a memory. To sustain that

memory of "I Am", all these raw materials are necessary. You are not that "I

Am" You are, as the Absolute, prior to this "I Am". This "I Amness" is the

product of these raw materials, but you, as Absolute, are not that. At the most

you might say "I Am" but what is this "I Am"? I is merely a word. In the first

instance, there are words and then there is merely a memory. Memory you are

not. Who has been able to retain his memory and "I Am"? Once all that raw

material has gone where is that memory "I Am"? Your most essential step is

to stand firmly on your identity as the dynamic, manifest consciousness

principle. You stabilize only here. This is you first step. There is nothing

else but the knowledge that you are, just be that nothing more, nothing less.

 

One cannot see rays of light, as such; they reflect only when they

encounter another object. Similarly, "I Amness" is the interruption because of

these five elements and three gunas. That is why the feeling "I Am" is felt;

but without the feeling of "I Am, still you are. Light itself emanates from the

sun. Everything is stored, the five element are there; therefore, it is

reflecting as the sun. Brightness is seen as the sun because something is

there; if something were not there, the rays of light would be spread all over

and become invisible as a source of light.

 

Mahakash is the infinite space. The infinite space is dark. It is as dark

as when you close you eyes. In that physical space the entire universe arises

and sets and is destroyed.

 

Finally, what is the result of all the experiences that are going on in the

play of consciousness? They are just gone, ending up in pure space.

 

The whole world is in an ever-changing state. No form will remain

permanently. Finally all the forms will vanish in space and become formless. I

am talking directly from my own experience, not from any books.

 

Millions of people, animals and other beings have come and gone. But the

sum total of the universe-has it become more of less? It remains unchanged.

 

With all these millions of forms in the world, can "my image be left

permanently? Presently you have only the felling of "I Amness" and because of

that feeling the whole world is manifested.

 

Once the millions of people have gone, what traces are left of them?" Let

us forget spirituality for the time being. Among all of my experiences, I had

occasions for joy, happiness and miseries. What part of the miseries or

happiness still remains? One who has transcended the consciousness, or one who

has seen the end of this, for such a one, where is there the question of any

gain of loss?

 

I know full well that this knowingness will not remain. I abide in that

no-knowing state. So, this being the case, where is the question of one's

engaging in activity? With such a spiritual orientation, can on be affected by

worldly or family life?

 

 

 

June 22 1981 P.M.

 

 

 

Maharaj: Both experience and experiences will disappear. I will not elaborate

further. Changes get expressed in the consciousness and so consciousness

becomes subtler and subtler. Form gets dissolved. The first step on the road

to spirituality is to develop that conviction that I am not the male or the

female.

 

Looking outside for light and sound, all disciples undergo some spiritual

experience and that itself is bondage. They compare their experiences with

others. Those disciples think they are very advanced. They are attracted to

the experiences of sound and light, because they identify themselves with the

body. They want shape and design; therefore, they revel in experiences, which

indicate shape and design.

 

You should be like space. If you pay attention to things external you, you

will be carried away. If you are the space and not the body then at that stage

the body does not remain as the body because there is nobody to evaluate the

body as body. In Chidakash you evaluate the world as name and form, but when

name and form are dissolved, dissolution takes place. All forms dissolve in

mahakash. You evaluate a form that it is like this or like that. When

evaluation is not there, the mind is not there, it is like space.

 

Chidakash is that raw material by which you evaluate whatever you

experience or what ever you observe. In the process of becoming subtler, the

external forms are dissolved into mahakash; no more names and forms.

Simultaneously, the process of evaluation and mind functioning stops, dissolves

itself into chidakash. When both mahakash and chidakash become still, it is

space only and you are the space. Because of the external body, the "I Amness'

is felt. However, in the absence of the body, the "I Amness" is still there

without feeling "I Am". I am ever pervading.