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shayantreylon2

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nisargadatta

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All is within my consciousness; all is my own. It is madness to split oneself through likes and dislikes. I am beyond both. I am not alienated

Not even the ugly and the criminal?

It may look and feel so in the beginning. Persevere in such indifference and it will blossom into an all-pervading and all-embracing love

To be free from like and dislike is a state of indifference.

Discontinuity is the law, when you deal with the concrete: The continuous cannot be experienced, for it has no borders. Consciousness implies alterations, change followings change, when one thing or state comes to an end and another begins; that which has no borderline cannot be experienced in the common meaning of the word. One can only be it, without knowing, but one can know what it is not. It is definitely not the entire content of consciousness which is always on the move

One has such moments when the mind becomes a flower and a flame, but they do not last and the life reverts to its daily greyness.

To realise the immovable means to become immovable. And the purpose is the good of all that lives

If the immovable cannot be known, what is the meaning and purpose of its realisation?

I am talking of immovability, not of immobility. You become immovable in reticence. You become a power which gets all things right. It may or may not imply intense outward activity, but the mind remains deep and quiet

Life is movement. Immobility is death. Of what use is death to life?

Moods are in the mind and do not matter. Go within, go beyond. Cease being fascinated by the content of your consciousness. When you reach the deep layers of your true being, you will find that the mind's surface-play affects you very little

As I watch my mind I find it changing all the time, mood succeeding mood in infinite variety, while you seem to be perpetually in the same mood of cheerful benevolence.

A quiet mind is not a dead mind

There will be play all the same?

We must remember that words are used in many ways, according to the context. The fact is that there is little difference between the conscious and the unconscious —- they are essentially the same. The waking state differs from deep sleep in the presence of the witness. A ray of awareness illumines a part of our mind and that part becomes our dream or waking consciousness, while awareness appears as the witness. The witness usually knows only consciousness. Sadhana consists in the witness turning back first on his conscious, then upon himself in his own awareness. Self-awareness is Yoga

Consciousness is always in movement — it is an observable fact. Immovable consciousness is a contradiction. When you talk of a quiet mind, what is it? Is not mind the same as consciousness?

You are mixing sensation with awareness. The jnani knows himself as he is. He is also aware of his body being crippled and his mind being deprived of a range of sensory perceptions. But he is not affected by the availability of eyesight, nor by its absence

If awareness is all-pervading, then a blind man, once realised, can see?

Unless his eyes and brain undergo a renovation, how can he see?

My question is more specific; when a blind man becomes a jnani will his eyesight be restored to him or not?

They may or may not. It all depends on destiny and grace. But a jnani commands a mode of spontaneous, non-sensory perception, which makes him know things directly, without the intermediary of the senses. He is beyond the perceptual and the conceptual, beyond the categories of time and space, name and shape. He is neither the perceived nor the perceiver, but the simple and the universal factor that makes perceiving possible. Reality is within consciousness, but it is not consciousness nor any of its contents

But will they undergo a renovation?

Is there a world outside your knowledge? Can you go beyond what you know? You may postulate a world beyond th. mind, but it will remain a concept, unproved and unprovable. Your experience is your proof, and it is valid for you only. Who else can have your experience, when the other person is only as real as he appears in your experience?

What is false, the world, or my knowledge of it?

You are. as a person. In your real being vow are the whole

Am I so hopelessly lonely?

What you see is yours and what I see is mine. The two have little in common

Are you a part of the world which I have in consciousness, or are you independent?

To find the common factor you must abandon all distinctions. Only the universal is in common

There must be some common factor which unites us.

Yet, it is a fact — the small projects the whole, but it cannot contain the whole. However great and complete is your world it is self-contradictory and transitory and altogether illusory

What strikes me as exceedingly strange is that while you say that I am merely a product of my memories and woefully limited, I create a vast and rich world in which. everything is contained, including you and your teaching. How this vastness is created and contained in my smallness is what I find hard to understand. May be you are giving me the whole truth, but I am grasping only a small part of it.

You are God, but you do not know it

It may be illusory yet it is marvellous. When I look and listen, touch, smell and taste, think and feel, remember and imagine, I cannot but be astonished at my miraculous creativity. I look through a microscope or telescope and see wonders, I follow the track of an atom and hear the whisper of the stars. If I am the sole creator of all this, then I am God indeed! But if I am God, why do I appear so small and helpless to myself?

It is true in essence, but not in appearance. Be free of desires and fears and at once your vision will clear and you shall see all things as they are. Or, you may say that the satoguna creates the world, the tamoguna obscures it and the rajoguna distorts

If I am God, then the world I create must be true.

Well, wonder is the dawn of wisdom. To be steadily and consistently wondering is sadhana

This does not tell me much, because if I ask what are the gunas, the answer will be: what creates — what obscures — what distorts. The fact remains — something unbelievable happened to me, and I do not understand what has happened, how and why.

You have separated yourself from the world, therefore it pains and frightens you. Discover your mistake and be free of fear

I am in a world which I do not understand and therefore, I am afraid of it. This is everybody's experience.

If you ask for the impossible, who can help you? The limited is bound to be painful and pleasant in turns. If you seek real happiness, unassailable and unchangeable, you must leave the world with its pains and pleasures behind you

You are asking me to give up the world, while I want to be happy in the world.

Mere physical renunciation is only a token of earnestness, but earnestness alone does not liberate. There must be understanding which comes with alert perceptivity, eager enquiry and deep investigation. You must work relentlessly for your salvation from sin and sorrow

How is it done?

All that binds you

What is sin?