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Questioner:
We were discussing one day the person -- the witness -- the absolute (vyakti-vyakta-avyakta).
As far as I remember, you said that the absolute alone is real and the witness
is absolute only at a given point of space and time. The person is the
organism, gross and subtle, illumined by the presence of the witness. I do not
seem to grasp the matter clearly; could we discuss it again? You also use the
terms mahadakash, chidakash and paramakash. How are they
related to person, witness, and the absolute?
Maharaj:
Mahadakash is nature, the ocean of existences, the physical space with
all that can be contacted through the senses. Chidakash is the expanse
of awareness, the mental space of time, perception and cognition. Paramakash
is the timeless and spaceless reality, mindless, undifferentiated, the infinite
potentiality, the source and origin, the substance and the essence, both matter
and consciousness -- yet beyond both. It cannot be perceived, but can be
experienced as ever witnessing the witness, perceiving the perceiver, the
origin and the end of all manifestation, the root of time and space, the prime
cause in every chain of causation.
Q: What is the difference between vyakta
and avyakta?
M: There is no difference. It is like light and
daylight. The universe is full of light which you do not see; but the same
light you see as daylight. And what the daylight reveals is the vyakti,
The person is always the object, the witness is the subject and their relation
of mutual dependence is the reflection of their absolute identity. You imagine
that they are distinct and separate states. They are not. They are the same
consciousness at rest and in movement, each state conscious of the other. In chit
man knows God and God knows man. In chit the man shapes the world and
the world shapes man. Chit is the link, the bridge between extremes, the
balancing and uniting factor in every experience. The totality of the perceived
is what you call matter. The totality of all perceivers is what you call the
universal mind. The identity of the two, manifesting itself as perceptibility
and perceiving, harmony and intelligence, loveliness and loving, reasserts
itself eternally.
Q: The three gunas, sattva--rajas--tamas,
are they only in matter, or also in the mind?
M: In both, of course, because the two are not
separate. It is only the absolute that is beyond gunas. In fact, these
are but points of view, ways of looking. They exist only in the mind. Beyond
the mind all distinctions cease.
Q: Is the universe a product of the senses?
M: Just as you recreate your world on waking up,
so is the universe unrolled. The mind with its five organs of perception, five
organs of action, and five vehicles of consciousness appears as memory,
thought, reason and selfhood.
Q: The sciences have made much progress. We
know the body and the mind much better than our ancestors. Your traditional
way, describing and analysing mind and matter, is no longer valid.
M: But where are your scientists with their
sciences? Are they not again images in your own mind?
Q: Here lies the basic difference! To me they
are not my own projections. They were before I was born and shall be there when
I am dead.
M: Of course. Once you accept time and space as
real, you will consider yourself minute and short-lived. But are they real? Do
they depend on you, or you on them? As body, you are in space. As mind, you are
in time. But are you mere body with a mind in it? Have you ever investigated?
Q: I had neither the motive nor the method.
M: I am suggesting both. But the actual work of
insight and detachment (viveka-vairagya) is yours.
Q: The only motive I can perceive is my own
causeless and timeless happiness. And what is the method?
M: Happiness is incidental. The true and
effective motive is love. You see people suffer and you seek the best way of
helping them. The answer is obvious -- first put yourself beyond the need of
help. Be sure your attitude is of pure goodwill, free of expectation of any
kind.
Those who seek mere happiness may end up
in sublime indifference, while love will never rest.
As to method, there is only one -- you
must come to know yourself -- both what you appear to be and what you are.
Clarity and charity go together -- each needs and strengthens the other.
Q: Compassion implies the existence of an
objective world, full of avoidable sorrow.
M: The world is not objective and the sorrow of
it is not avoidable. Compassion is but another word for the refusal to suffer
for imaginary reasons.
Q: If the reasons are imaginary, why should the
suffering be inevitable?
M: It is always the false that makes you suffer,
the false desires and fears, the false values and ideas, the false
relationships between people. Abandon the false and you are free of pain; truth
makes happy -- truth liberates.
Q: The truth is that I am a mind imprisoned in
a body and this is a very unhappy truth.
M: You are neither the body nor in the body --
there is no such thing as body. You have grievously misunderstood yourself; to
understand rightly -- investigate.
Q: But I was born as a body, in a body and
shall die with the body, as a body.
M: This is your misconception. Enquire,
investigate, doubt yourself and others. To find truth, you must not cling to
your convictions; if you are sure of the immediate, you will never reach the ultimate.
Your idea that you were born and that you will die is absurd: both logic and
experience contradict it.
Q: All right, I shall not insist that I am the
body. You have a point here. But here and now, as I talk to you, I am in my
body -- obviously. The body may not be me, but it is mine.
M: The entire universe contributes incessantly
to your existence. Hence the entire universe is your body. In that sense -- I
agree.
Q: My body influences me deeply. In more than
one way my body is my destiny. My character, my moods, the nature of my
reactions, my desires and fears -- inborn or acquired -- they are all based on
the body. A little alcohol, some drug or other and all changes. Until the drug
wears off I become another man.
M: All this happens because you think yourself
to be the body. Realize your real self and even drugs will have no power over
you.
Q: You smoke?
M: My body kept a few habits which may as well
continue till it dies. There is no harm in them.
Q: You eat meat?
M: I was born among meat-eating people and my
children are eating meat. I eat very little -- and make no fuss.
Q: Meat-eating implies killing.
M: Obviously. I make no claims of consistency.
You think absolute consistency is possible; prove it by example. Don't preach
what you do not practise.
Coming back to the idea of having been
born. You are stuck with what your parents told you: all about conception,
pregnancy and birth, infant, child, youngster, teenager, and so on. Now, divest
yourself of the idea that you are the body with the help of the contrary idea
that you are not the body. It is also an idea, no doubt; treat it like
something to be abandoned when its work is done. The idea that I am not the
body gives reality to the body, when in fact, there is no such thing as body,
it is but a state of mind. You can have as many bodies and as diverse as you
like; just remember steadily what you want and reject the incompatibles.
Q: I am like a box within box, within box, the
outer box acting as the body and the one next to it -- as the indwelling soul.
Abstract the outer box and the next becomes the body and the one next to it the
soul. It is an infinite series, an endless opening of boxes, is the last one
the ultimate soul?
M: If you have a body, you must have a soul;
here your simile of a nest of boxes applies. But here and now, through all your
bodies and souls shines awareness, the pure light of chit. Hold on to it
unswervingly. Without awareness, the body would not last a second. There is in
the body a current of energy, affection and intelligence, which guides,
maintains and energizes the body. Discover that current and stay with it.
Of course, all these are manners of
speaking. Words are as much a barrier, as a bridge. Find the spark of life that
weaves the tissues of your body and be with it. It is the only reality the body
has.
Q: What happens to that spark of life after
death?
M: It is beyond time. Birth and death are but
points in time. Life weaves eternally its many webs. The weaving is in time,
but life itself is timeless. Whatever name and shape you give to its
expressions, it is like the ocean -- never changing, ever changing.
Q: All you say sounds beautifully convincing.
yet my feeling of being just a person in a world strange and alien, often
inimical and dangerous, does not cease. Being a person, limited in space and
time, how can I possibly realize myself as the opposite; a de-personalized,
universalised awareness of nothing in particular?
M: You assert yourself to be what you are not
and deny yourself to be what you are. You omit the element of pure cognition,
of awareness free from all personal distortions. Unless you admit the reality
of chit, you will never know yourself.
Q: What am I to do? I do not see myself as you
see me. Maybe you are right and I am wrong, but how can I cease to be what I
feel I am?
M: A prince who believes himself to be a beggar
can be convinced conclusively in one way only: he must behave as a prince and
see what happens. Behave as if what I say is true and judge by what actually
happens. All I ask is the little faith needed for making the first step. With
experience will come confidence and you will not need me any more. I know what
you are and I am telling you. Trust me for a while.
Q: To be here and now, I need my body and its
senses. To understand, I need a mind.
M: The body and the mind are only symptoms of
ignorance, of misapprehension. Behave as if you were pure awareness, bodiless
and mindless, spaceless and timeless, beyond 'where' and 'when' and 'how'.
Dwell on it, think of it, learn to accept its reality. Don't oppose it and deny
it all the time. Keep an open mind at least. Yoga is bending the outer
to the inner. Make your mind and body express the real which is all and beyond
all. By doing you succeed, not by arguing.
Q: Kindly allow me to come back to my first
question. How does the error of being a person originate?
M: The absolute precedes time. Awareness comes
first. A bundle of memories and mental habits attracts attention, awareness
gets focalised and a person suddenly appears. Remove the light of awareness, go
to sleep or swoon away -- and the person disappears. The person (vyakti)
flickers, awareness (vyakta) contains all space and time, the absolute (avyakta)
is.
