I Am That Session 56- Chapter 20 - Supreme Is Beyond All - 1

Chapter 20 The Supreme is Beyond All Questioner,

You say Reality is One,

Oneness,

Unity is the attribute of the person.

Is then Reality a person with the universe as its body?

You say Reality is One,

Oneness,

Unity is the attribute of the person.

Is then Reality a person with the universe as its body?

Whatever you may say will be both true and false.

Words do not reach beyond the mind.

Is this very clear?

There is the body.

Then there is the mind,

Which is the thought and the feeling.

And the witness is beyond.

Do you recognize this?

And beyond the witness is that ocean of infinite awareness,

The pure consciousness.

Can the mind go there?

Can a thought look at the witness and say,

Hi witness.

A thought is not alive,

Conscious enough to comprehend the witness consciousness or the pure consciousness.

Mind takes a dip in the ocean of consciousness and comes out with words.

But whatever words it says,

You've seen it is limited.

That is why pure consciousness is indescribable.

So the mind cannot go there.

This is clear?

Therefore,

Whatever the mind describes in words is limited or false,

Not true.

Means it cannot cover the complete truth.

That is the meaning of whatever you may say will be both true and false.

Now,

Is it clear why he said both true and false?

Because,

Yes,

The mind did dip into the truth,

But the truth is inarticulable.

Means it is indescribable.

It cannot be put in words.

And the tool of the mind is words.

Now,

What is the mind?

When the witness drops its position of I am and takes the position of the mind.

That is the mind.

There is generation of thought,

Generation of feeling.

But the projection of that mind is a limited role.

Like Ekta,

The body-mind has a limited role.

Like that,

The mind has a limited role.

When the witness lets go of its position and takes the stand of the mind,

It is limited.

And that is its role.

Like in a movie,

A hero has a particular role.

A heroine has her particular role.

It's not interchangeable.

Similarly,

The mind has its limitedness,

Finiteness.

Pure consciousness is infinite,

Unlimited.

So can finite describe infinite?

Even if it gets a taste of it,

It can put it in some words,

But the words do not do justice to it.

Therefore,

It is both true and false.

That's clear?

Words do not reach beyond the mind.

So the questioner says,

Okay,

I'm just trying to understand.

You are telling us of the person,

The self and the supreme.

And in bracket,

He's given the Sanskrit terms.

The person is the vyakti.

The self is the vyakta.

Is the vyakta.

Vyakta means that which is manifest.

And the supreme,

Which is avyakta,

That which is the unmanifest.

So the person,

The self and the supreme.

Vyakti,

Vyakta,

Avyakta.

The word vyakta in the middle is just the beginning of the manifestation.

And vyakti is also manifestation.

Vyakti falls under vyakta,

Under that which is manifested.

So the person who translated it into English,

Translated vyakti as the person.

Vyakta as the self,

Which is the witness consciousness or the sense of I am,

Or the I thought.

Ramana Maharshi's path,

I thought.

Maharaja's path,

Sense of I am.

Yeah,

Generally in the Upanishads,

The self.

All this is the witness consciousness.

Very clear?

That which is manifest,

The trigger,

The first trigger of manifestation.

Vyakta manifested,

That which is manifested.

And the supreme,

Which is unmanifest.

Yes,

So what is the meaning of unmanifest?

It cannot be seen.

It cannot be heard.

It cannot be tasted.

It cannot be touched.

It cannot be smelled.

It's in fact not even possible to articulate it in a logical thought,

A complete description.

Nor can it be felt or sensed.

So do not get into any wrong understanding that in deep sleep,

I am going to know the unmanifest.

Who's going to know the unmanifest?

Is that even possible?

Can the manifest know the unmanifest from which it has come?

Can the wave know the ocean?

No,

Wave can only dissolve and disappear into the ocean.

It can never know the ocean.

That is why this is a wrong understanding of many people who come into Swapna Nidra Nyan Sadhana.

They are attempting to stay awake in the deep sleep state.

Is that even a possibility?

No,

Then you are in the waking state.

Do you get it?

You cannot know the deep sleep state.

You can only know the final collapse of the self into the supreme.

Of the vyakta into the avyakta.

Collapse of the I thought into no things.

That's all.

You recognize the collapse of yourself.

And then you recognize the arising of yourself at the end of the deep sleep.

Very clear?

Yes?

That little gap where there was no I,

That is the unmanifest.

You know about it only when you arise out of it.

You do,

You cannot time it.

You cannot say,

Okay,

I was in deep sleep for two hours.

Is that possible to time it?

You cannot record deep sleep.

It is the unmanifest state.

Vyakti is equivalent to the waking state.

Vyakta is equivalent to the sense of I am that arises out of the deep sleep state.

And avyakta is equivalent to the deep sleep state.

You are telling us of the person,

The self and the supreme.

Vyakti,

Vyakta,

Avyakta.

The light of pure awareness.

Pragya.

Focused as I am in the self.

Jivatma.

As consciousness,

Chetana,

Illumines the mind,

Antahkarna.

And as life,

Which is prana,

Vitalizes the body,

Deha.

Pure consciousness is reflecting or illumining or reflecting itself.

Like you go and stand in front of the mirror and you see your own reflection.

What happens when you see your own reflection?

Oh,

This is who I am.

You start doing this,

This.

You forget that this is who I am.

Your focus is there.

You think this is who I am.

Exactly the same error happens at pure consciousness level.

Pure consciousness sees itself in the mirror and the sense of I am arises in it.

That itself,

That sense of I am is the witness consciousness.

It's a reflection of pure consciousness.

So I'll read that line again.

The light of pure awareness or pure consciousness,

Which is pragya,

Focused as I am in the self.

So in the self,

In the witness consciousness,

It focuses or it comes up as the sense of I am.

Is the first arrow very clear?

Yeah,

In the same light of pure consciousness focused on the mind.

Mind is also called antahkarana in Sanskrit.

So in the mind,

That is called chetana.

The light is called chetana.

The light is called chetana.

And in the body,

The light is called prana.

Those who got a mirror,

Let's do the mirror experiment.

Did you get your hand mirror?

Put it in front of you.

This is pure consciousness.

Yeah,

The reflection in the mirror.

Is the witness consciousness.

And there is this invisible light between pure consciousness and witness consciousness that is causing the reflection.

What is that?

Pragya.

Clear?

It's invisible.

That's why you get confused.

Yeah,

Now it's very clear.

Now the next reflection.

Now it's a hall of mirrors.

Okay,

It's not just one mirror.

It's a hall of mirrors.

In that hall of mirrors,

It is one mirror reflecting into the other and that reflecting into the other,

That reflecting into the other.

So you've seen that infinity of images.

It's like that.

It's not just this one image in front of you.

So the first one,

Pure consciousness reflected as the witness consciousness.

The light that is in between them,

The invisible light.

That is the pragya.

Yes,

And that I am,

That witness consciousness is again reflecting into another mirror.

Imagine the hall of mirrors.

That is reflecting into another mirror,

Which is the mind.

And that invisible light between the self and the mind is called chetanam.

Did it become clear?

That which is causing this reflection to happen is an invisible light.

That is the chetanam.

Now again,

This is reflecting into another mirror,

Which is diagonally opposite here.

Yeah,

This is the body.

And the light,

The invisible light that is coming,

That is the prana.

Make it clear?

This is very hard to even draw in a diagram.

You have to have a hall of mirrors to actually get this.

So this questioner gets it because Maharaj has described the infinity of images before.

I have done it in the videos before this.

So Maharaj has described.

So he is repeating what Maharaj has said.

Okay,

He says all this is fine as far as the words go.

But when it comes to distinguishing in myself,

The person from the self and the self from the supreme,

I get mixed up.

So he gets mixed up between what?

This body-mind called ekta,

The witness of the body-mind called ekta and the supreme consciousness,

Pure consciousness.

Question is very clear?

He gets confused between the three.

Vyakti,

Vyakta,

Avyakta.

He gets confused between the three.

So Maharaj says the person is never the subject.

Please highlight this.

Have you become very clear with your experimentation since yesterday that the person is drishya?

Drishya means that which is seen.

Means it is the object,

Not the subject.

So the person is never the subject.

You can see a person but you are not the person.

You are always the supreme which appears at a given point of time and space as the witness.

A bridge between the pure awareness of the supreme and the manifold consciousness of the person.

This is the person.

There is the witness.

You can easily take this stand.

And now those who've started practicing svapna,

Nidra,

Jnana,

Sadhana,

You have started recognizing the collapse of the witness also.

And that absolute nothingness and then the arising out of that.

So that nothingness,

That is the supreme.

So you recognize that the witness consciousness,

The I,

Is a bridge between the supreme and the person.

Is this very clear in your recognition?

The sense of I collapses and then there is the deep sleep state.

And then at the end of the deep sleep state,

The sense of I comes out.

That sense of I stands alone for a very tiny window without thought,

Without feeling,

Without sensation,

Without perception.

Very tiny window is there where it's standing alone.

That's your recognition of what Maharaj is saying,

That it is the bridge.

Then you see thoughts,

Feelings,

Sensations,

Perception.

That is the vyakti,

That is the person.

Dream as well as waking person.

Very clear?

And read that line again.

You are always the supreme,

Which appears at a given point of time and space as the witness.

A bridge between the pure awareness of the supreme and the manifold consciousness of the person.

Questioner says,

When I look at myself,

I find I am several persons fighting amongst themselves for the use of the body.

Isn't it like that?

Yeah,

You also feel like that?

Like there's so many personalities,

There's so many thoughts.

Yeah,

So he's put it very beautifully.

Maharaj says they correspond to the various tendencies of the mind,

Which is called samskara in Sanskrit.

Sometimes the tendency of being evil comes up.

Sometimes the tendency of being holy comes up.

What are you supposed to do?

Yes,

Ignore,

Reject.

This is not me,

Not me,

Not me.

Neeti,

Neeti,

Yeah.

Then you jump in and you claim ownership of the tendency.

That's when you say,

Oh,

I am these persons.

I am the evil person also.

I am the holy person also.

That's when you claim ownership and you get lost in that suffering.

Again,

Take the correct stand.

I am not the vyakti.

Let me at least come to the bridge,

Which is the witness,

The sakshi,

The vyakta.

And soon the avyakta will be experienced.

Very clear.

So Maharaj says,

I'll repeat that again.

They correspond to the various tendencies or samskaras of the mind.

Questioner says,

Can I make peace between them?

The evil samskara and the holy samskara.

Can I make peace between them?

Maharaj says,

How can you?

They are so contradictory.

See them as they are.

Please highlight.

As mere habits of thoughts and feelings,

Bundles of memories and urges.

This is your key.

Just see them as they are.

Simply be a witness to them.

Do not jump in.

Do not claim ownership.

Simply see them.

So questioner says,

Yet they all say I am.

Thought says,

I am holy.

And the next thought says,

I am evil.

Well,

This thought is also I am.

That is also I am.

That's what he's saying.

Yet they all say I am.

Maharaj says,

It is only because you identify yourself with them.

Is that very clear?

He's claiming ownership of the evil thought.

And that's when it says,

I am even.

I am even.

He's claiming ownership of the holy thought.

Then he's saying,

I am holy.

So Maharaj is saying,

It is only because you identify yourself with them.

Tadatma is the Sanskrit word.

You identify yourself with them.

Once you realize that whatever appears before you cannot be yourself.

And cannot say I am.

You are free of all the persons and their demands.

This is so beautiful.

When you recognize thought as drishya,

Not as me.

Because it is that thought that I claimed ownership of.

And I said,

I am even.

Then I started beating myself up.

And I tried to suppress my emotion.

And that person,

That path said,

Do this.

That path said,

Do this.

And I'm suppressing,

Suppressing.

But those samskaras are going to,

They are mere habits.

They are going to come up.

So there was a constant conflict.

And I was suffering in this conflict.

Now Maharaj shows you,

They cannot change.

They are mere habits.

You see them as they are.

You are that bridge,

The witness.

You are not the vyakti.

So vyakti also comprises of the evil thought and the holy thought.

Both.

Don't jump in and claim ownership.

If you don't claim ownership,

If you just stay as the bridge,

As the witness,

Then what happens?

Then what happens to this?

It collapses.

It has only a particular shelf life.

Like in your pantry,

Every grocery item has a shelf life.

Like that only,

A thought has a shelf life.

A feeling has a shelf life.

If you stand back without jumping in and claiming ownership,

It will just last how much its shelf life is.

And then collapse.

Very clear?

So stop identifying with the thought.

This is the key.

Stop identifying with the thought.

So start with basics.

Even thinking,

I am this body-mind has many,

Many facets to it.

You think I am a woman.

You think I am a man.

Isn't that identification with the body?

I am supposed to behave like this.

I am supposed to behave like that.

Identification with the body.

I'm supposed to speak like this.

I'm supposed to not walk like that.

Identification with the body.

Are you seeing these different,

Different things?

Start recognizing where do I box myself up?

These are mere thoughts.

Thoughts are drishya.

I am not the drishya.

This is what Maharaj is saying.

Once you realize that whatever that says I am and you say it,

That cannot be me.

That is drishya.

Drishya means that which is seen.

S-E-E-N.

So once you realize that whatever appears before you cannot be yourself and cannot say I am,

You are free of all your persons and their demands.

The sense I am is your own.

You cannot part with it.

But you can impart it to anything as in saying I am young,

I am rich.

Do you get what he's saying?

I am or me ahe is my own.

This is my only territory.

Me ahe.

I am.

This jumps in and says I am this or I am that.

That moment you have identified.

You have the power to identify.

But then you will have to suffer the consequences of identification.

Very clear?

That is what he's saying.

The sense I am is your own.

You cannot part with it.

But you can impart it to anything as in saying I am young,

I am rich etc.

But such self-identifications are patently false and the cause of bondage.

Very very clear?

Crystal clear now this is?

Yeah.

Homework for you.

Can I recognize the cause of my personal bondage?

What are my identifications?

Where do I get trapped?

Can I move ahead to the next question?

So the questioner says I can now understand that I am not the person.

But that which when reflected in the person gives it a sense of being.

I'll read that again.

I can now understand that I'm not the person.

But that which when reflected the light which is reflected in the person gives it a sense of being.

The reflection in the mirror seems to be moving and as if it is alive.

Is the reflection in the mirror alive?

No.

You are moving your hand and the reflection seems to be moving its hand.

It gets a sense of being because of me.

Do you see that?

I moved my hand so the reflection in the mirror moved its hand.

That is apparent.

That is illusion.

That is not real.

This is real.

Correct?

Yeah.

But yet that seems like it is alive,

Conscious.

It is moving.

So it got a sense of being because of this.

Very clear?

Now I'll read it again.

I can now understand that I am not the person.

But that which when reflected in the person gives it a sense of being.

Now about the supreme.

In what way do I know myself as the supreme?

It's hard,

No?

To see myself as unmanifest.

Okay,

I get it.

I am the witness consciousness.

I understand it totally now.

But I'm still unsure about the unmanifest.

And so are you.

Yeah.

So this chapter is right where you want it.

About the supreme.

In what way do I know myself as the supreme?

Maharaj says,

The source of consciousness cannot be an object in consciousness.

To know the source is to be the source.

When you realize that you are not the person,

But the pure and calm witness.

And that fearless awareness is your very being.

You are the being.

It is the source.

The inexhaustible possibility.

Yes,

This should make it very clear.

Can I witness deep sleep?

No.

The consciousness cannot be an object in consciousness.

Did you understand the difference between subject and object?

An object is known.

The subject cannot know the subject.

The subject always knows the object.

That is why he says consciousness cannot be an object in consciousness.

Why?

Because it is the subject.

Yeah.

Yeah,

A wave cannot know the ocean.

It dissolves into the ocean.

Very clear.

So please highlight that first sentence.

The sense,

The source of consciousness cannot be an object in consciousness.

To know the source is to be the source.

Very clear.

When you realize that you are not the person,

But the pure and calm witness.

And that fearless awareness is your very being.

You are the being.

He's telling you to be it,

Not try to see it.

Are you seeing the difference?

You are that which is when these lights are off.

Yes,

And you know when the lights come on.

You know when the lights go off.

And you know when the lights are on.

There are people here.

There's activity here.

All the people leave.

The waking state is over.

Still the lights are on.

Yes,

Dream state.

The memory of the people in this room is still there.

Then a point comes where even the light goes off.

Memory is gone.

There's nothingness,

Darkness.

So darkness knows darkness before the light,

Darkness after the light.

It's just an analogy.

It's not darkness.

And then you'll say,

Oh,

Pure consciousness is darkness.

No,

It's not.

Just an analogy to explain.

Just be it.

You cannot see it.

It cannot be an object.

How many of the lights I turn on,

Can I see the darkness?

No,

It's not something to be seen.

You can just be.

You can just be the consciousness.

He said,

Let's use space.

Can you see the space?

But the space is.

How many of the lights I turn on,

I cannot see the space.

The space is.

Whether the lights are on or whether they are off.

The space is.

So he said,

Just be.

And how do you just be?

He said,

When you recognize you are not the person,

You are the calm witness.

And when that witness collapses,

You recognize that fearless awareness that you are.

You are the being at that moment.

Questioner says,

Are there many sources or one source for all?

Maharaj says,

It depends how you look at it,

From which end.

The objects in the world are many,

But the eye that sees them is one.

The higher always appears as one to the lower.

And the lower as many to the higher.

He's talking about the source.

What is he saying?

Are there many separate consciousnesses or is there one consciousness?

Maharaj is saying,

It depends on from where you are looking at it.

From a lower point,

When you look up,

You see only one.

But from above,

When you look down,

You see only one.

But from above,

When you look down,

You see many.

It depends on from where you are looking at it.

You got it,

Right?

Questioner says,

Shapes and names are all of one and the same God.

Shapes and names,

Nama Rupa.

Nama Rupa are all of one and the same God.

Maharaj says,

Again,

It all depends on how you look at it.

On the verbal level,

Everything is relative.

Absolutes should be experienced,

Not discussed.

He's very clear about it that you cannot discuss pure consciousness.

Other than calling it pure consciousness,

There's not much you can talk about.

You can only be that.

Be that.

You cannot describe it in words.

So,

Questioner says,

Okay,

How is the absolute experienced?

Maharaj repeats,

It is not an object to be recognized and stored up in memory.

Again,

Highlight.

Very important.

There's a reason why he keeps repeating this.

It is in the present and in feeling,

Rather.

It has more to do with the how than with the what.

It is in the quality,

In the value,

Being the source of everything.

It is in everything.

It is not an object to be recognized,

Is clear?

Not an object to be recognized.

Not an object to be stored up in memory,

Is clear?

It is in the present means it is the now.

It is the now.

There is nothing like past,

Present and future.

The entire idea of time and space is in it.

It is the now.

It is the how.

It is not even feeling the way you feel happy or sad.

It's the sense of being.

That is what has been translated as Bhava.

I would translate this as it is the now.

It is the sense of being.

That would be a better translation.

It has more to do with the how than with the what.

Don't bother about what it is because you will never be able to describe the what.

Just focus on how to get there.

How to get there?

Without reading ahead.

Just being the witness.

Just being the witness.

Automatically the witness will collapse and take you to the absolute.

You don't have to do any work after that.

The only thing I have to do is to remove this wrong assumption that I am Ekta,

This body-mind complex.

That's it.

This is the wrong assumption.

The moment this shifts to the correct stand,

Stand,

Oh,

I am the witness of Ekta.

I am the witness of the person.

Your work is done.

Now you stay there.

Stay.

Stay.

Abide.

Abide.

Abide.

The rest will happen on its own.

The I will collapse and the absolute will be revealed.

It is in the quality,

In the value.

Being the source of everything,

It is in everything.

Yeah.

Means like the ocean or the H2O is the source of all the waves.

So the H2O is in every wave.

That the H2O is there in every single wave.

So it is in,

It is the source of everything.

Okay.

So questioner says,

If it is the source,

Why and how does it manifest itself?

Maharaj says it gives birth to consciousness and all else is in consciousness.

Very clear.

Consciousness here means witness consciousness.

Yeah.

Maharaj always uses the shorter word consciousness.

So it's translated as just consciousness.

So the source,

Which is the primordial awareness,

Gives birth to witness consciousness.

Yeah.

And everything else is in that witness consciousness.

Why are there so many centers of consciousness?

What is he asking about?

This center,

That center,

That center,

That center,

That,

That.

Why are there so many centers of consciousness?

So let's see.

Why are there so many centers of consciousness?

So let's see what Maharaj says.

The objective universe,

Mahadakash,

Is in constant movement,

Projecting and dissolving innumerable forms.

Whenever a form is infused with life or prana,

Consciousness or chetana appears by reflection of awareness in matter.

For example,

When you stand in front of the mirror,

You move your hand,

The reflection moves its hand.

It's not that it is really alive.

It just seems to be alive.

So consciousness is infused in matter.

That's what he is saying.

Here,

I'll read it again.

Whenever a form is infused with life or prana,

Consciousness or chetana appears by reflection of awareness in the matter.

So you see the pure awareness,

Its pragya,

Comes to the witness consciousness.

That's how it's reflected into the first mirror.

The first mirror reflects into the next mirror,

Into the next mirror.

Reflects into the next mirror,

Into matter through chetana or consciousness.

Remember,

Mind is also matter,

Body is also matter.

Mind is subtle matter,

Body is gross matter.

How is the supreme affected?

Maharaj says,

What can affect it and how?

The source is not affected by the vagaries of the river,

Nor is the metal by the shape of the jewelry.

Is the light affected by the picture on the screen?

The supreme makes everything possible.

That is all.

Yeah,

It's very nicely explained.

We look at a movie,

There is tragedy,

Comedy,

Everything is going on in the movie.

How is that projected?

There's a light,

You've noticed,

Yeah?

The light is projecting on the screen and you see the hero,

Heroine,

Action,

Comedy,

Drama.

Is the light affected by it?

Like that only,

The consciousness,

The supreme,

The pure consciousness or primordial awareness remains unaffected.

How is it that some things do happen and some don't?

Maharaj says,

Seeking out causes is a pastime of the mind.

Please highlight.

There is no duality of cause and effect.

Everything is its own cause.

This is very important.

Yeah,

You try to see,

No,

This happened because of this.

I came to the retreat because I got a leave.

No,

Everything is its own cause.

Everything is its own cause.

Now attempt to see it in your own personal examples.

I look for cause and effect everywhere.

Many times I do not find cause and effect and I make up a story.

I want to make up a story.

This happened because of this.

No,

Either there are a zillion things,

Zillion causes leading to the effect or there is nothing.

Yes,

Everything is simply random.

It is its own happening.

It is its own cause.

So attempt to see this in your own dream.

Was there any sensible cause and effect between two scenes,

Three scenes of the dream?

I don't know how long your dream lasts and how much you remember of it,

But really there will be no sensible cause and effect.

Yeah,

So that itself is a clear reflection of the waking dream.

You learn more from the sleeping dream than you learn from the waking dream.

Now you start seeing that in the waking dream.

Is there really a logic to what is happening here?

Or am I creating a story?

Creating a story.

You have to drop the fake,

The pretence,

The lies that this body-mind was used to and just be with the truth.

Really everything is random.

It's randomly arising,

Randomly dissolving.

There is no cause and effect.

Not even a thought arose and then the corresponding action arose.

You create a cause.

Oh,

The thought was the cause of the effect.

No,

There are many actions that happen without the preceding thought.

The action happens and then you know I did this,

I picked up this.

Right?

Where is your cause and effect there?

So wasn't that cause and effect simply a coincidence?

But you wanted to create a story.

Yes,

The stories are created by our assumptions.

Yeah,

When in the dream and you are in the dream body-mind,

The thought body,

That time dream appears very logical,

Isn't it?

It seems like making real sense.

It's utter rubbish.

You wake up and you're like,

What rubbish was I really dreaming of?

I don't even want to talk about it.

Yeah,

You're so ashamed to even come and tell me the content of the dream.

Why?

Because it didn't make sense to you.

But when you were in the dream,

It made sense.

That's exactly what is happening here.

This is making sense because I am this body-mind.

I've taken the stand.

The moment I take the stand of the witness,

I recognize,

No,

The time and space,

The concept of time and space is in me,

The consciousness.

The now is in me,

The consciousness.

When time-space-now is in me,

The consciousness,

Where is cause and effect?

Cause and effect is nothing but past and present,

No?

If now is in me,

The consciousness,

Time is in me,

The consciousness,

Past and present is in me,

The consciousness.

Cause and effect is in me,

The consciousness.

I am the cause itself.

I am my own cause.

Are you getting it?

And moment to moment is the now.

I am the now.

Again,

It is the next now that I am.

And again,

It's the next now.

And again,

It's the next now.

You're getting it,

No?

We've done cause and effect in detail also before when Maharaj had covered it in another chapter.

This is just a little repetition of the same.

So again,

Recognize,

Oh,

I am the now.

And this now consists of the past,

The present,

And the future.

Cause and effect is nothing but the previous moment and this moment.

Both are in me,

The now.

In the now,

I am the pure consciousness in which there is the idea of a cause and the idea of an effect.

Simply an idea,

Not true.

That's simply the now.

Simply the now.

And it's random.

What happens in this now is random.

Now,

There is a thought.

Suddenly,

There is a perception.

Suddenly,

There's a sensation.

Suddenly,

There is a feeling.

It's all random.

I connect them and create a story.

Oh,

This thought led to this feeling,

Led to this sensation,

Led to this perception,

This,

This,

This.

I connect them.

So,

Wake up to this truth that Maharaj is pointing towards.

So,

Highlight that little point.

Seeking out causes is a pastime of the mind.

There is no duality of cause and effect.

Everything is its own cause.

This is very important.

Everything is its own cause.

So,

A little homework for you there.

Can I see this moment to moment to moment without jumping into cause and effect?

Can I just be and recognize everything that is happening is its own cause?

There is no cause and effect.

There is no real link between this first thought that arose and the next,

Whatever,

Feeling.

This first thought that arose and the next,

Whatever,

Feeling or next sensation or next perception.

It's all random.

Or it is its own cause.

There is no connection between the two.

So,

The questioner says,

No purposeful action is then possible?

Maharaj says,

All I say is that consciousness contains all.

In consciousness,

All is possible.

You can have causes if you want them in your world.

You remember the personal world that we have created?

You remember a few chapters ago?

That's what he's talking about.

In your own personal world,

In your own mind,

If you create cause and effect,

It's there.

If you want it,

It's there.

Another may be content with a single cause,

Which is God's will.

The root cause is one.

The sense I am.

What is the root cause of I am also?

Jijiviksha.

Jijiviksha in Sanskrit is the craving to be.

I am.

That is the root cause of all.

Because of that craving to be,

To become,

To exist,

Everything is projected and manifested.

All names and forms are projected and manifested.

So,

The cause of everything is only one.

Really.

Or you can say there is no cause.

Everything is its own cause.