Legacy YM

Chapter 51 - Watch Your Mind

168

Questioner: In one's search for the essential, one soon realises one's inadequacy and the need for a guide or a teacher. This implies a certain discipline for you are expected to trust your guide and follow implicitly his advice and instruction. Yet the social urgencies and pressures are so great, personal desires and fears so powerful, that the simplicity of mind and will, essential in obedience, are not forthcoming. How to strike a balance between the need for a Guru and the difficulty in obeying him implicitly?

Maharaj: What is done under pressure of society and circumstances does not matter much, for it is mostly mechanical, mere reacting to impacts. It is enough to watch oneself dispassionately to isolate oneself completely from what is going on. What has been done without minding, blindly, may add to one's karma (destiny), otherwise it hardly matters. The Guru demands one thing only; clarity and intensity of purpose, a sense of responsibility for oneself. The very reality of the world must be questioned. Who is the Guru, after all? He who knows the state in which there is neither the world nor the thought of it, he is the Supreme Teacher. To find him means to reach the state in which imagination is no longer taken for reality. Please, understand that the Guru stands for reality, for truth, for what is. He is a realist in the highest sense of the term. He cannot and shall not come to terms with the mind and its delusions. He comes to take you to the real; don't expect him to do anything else. The Guru you have in mind, one who gives you information and instructions, is not the real Guru. The real Guru is he who knows the real, beyond the glamour of appearances. To him your questions about obedience and discipline do not make sense, for in his eyes the person you take yourself to be does not exist, your questions are about a non-existing person. What exists for you does not exist for him. What you take for granted, he denies absolutely. He wants you to see yourself as he sees you. Then you will not need a Guru to obey and follow, for you will obey and follow your own reality. realise that whatever you think yourself to be is just a stream of events; that while all happens, comes and goes, you alone are, the changeless among the changeful, the self- evident among the inferred. Separate the observed from the observer and abandon false identifications.

Q: In order to find the reality, one should discard all that stands in the way. On the other hand, the need to survive within a given society compels one to do and endure many things. Does one need to abandon one's profession and one's social standing in order to find reality?

M:Do your work. When you have a moment free, look within. What is important is not to miss the opportunity when it presents itself. If you are earnest you will use your leisure fully. That is enough.

Q: In my search for the essential and discarding the unessential, is there any scope for creative living? For instance, I love painting. Will it help me if I give my leisure hours to painting?

M:Whatever you may have to do, watch your mind. Also you must have moments of complete inner peace and quiet, when your mind is absolutely still. If you miss it, you miss the entire thing. If you do not, the silence of the mind will dissolve and absorb all else.

Your difficulty lies in your wanting reality and being afraid of it at the same time. You are afraid of it because you do not know it. The familiar things are known, you feel secure with them. The unknown is uncertain and therefore dangerous. But to know reality is to be in harmony with it. And in harmony there is no place for fear.

An infant knows its body, but not the body-based distinctions. It is just conscious and happy. After all, that was the purpose for which it was born. The pleasure to be is the simplest form of self-love, which later grows into love of the self. Be like an infant with nothing standing between the body and the self. The constant noise of the psychic life is absent. In deep silence the self contemplates the body. It is like the white paper on which nothing is written yet. Be like that infant, instead of trying to be this or that, be happy to be. You will be a fully awakened witness of the field of consciousness. But there should be no feelings and ideas to stand between you and the field.

Q: To be content with mere being seems to be a most selfish way of passing time.

M:A most worthy way of being selfish! By all means be selfish by foregoing everything but the Self. When you love the Self and nothing else, you go beyond the selfish and the unselfish. All distinctions lose their meaning. Love of one and love of all merge together in love, pure and simple, addressed to none, denied to none. Stay in that love, go deeper and deeper into it, investigate yourself and love the investigation and you will solve not only your own problems but also the problems of humanity. You will know what to do. Do not ask superficial questions; apply yourself to fundamentals, to the very roots of your being.

169

Q: Is there a way for me to speed up my self-realisation?

M:Of course there is.

Q: Who will do this speeding up? Will you do it for me?

M:Neither you will do it, nor me. It will just happen.

Q: My very coming here has proved it. Is this speeding up due to holy company? When I left last time, I hoped to come back. And I did! Now I am desperate that so soon I have to leave for England.

M:You are like a newly born child. It was there before but not conscious of its being. At its birth a world arose in it, and with it the consciousness of being. Now you have just to grow in consciousness, that is all. The child is the king of the world -- when it grows up, it takes charge of its kingdom. Imagine that in its infancy it fell seriously ill and the physician cured it. Does it mean that the young king owes his kingdom to the physician? Only, perhaps as one of the contributing factors. There were so many others; all contributed. But the main factor, the most crucial, was the fact of being born the son of a king. Similarly, the Guru may help. But the main thing that helps is to have reality within. It will assert itself. Your coming here definitely helped you. It is not the only thing that is going to help you. The main thing is your own being. Your very earnestness testifies to it.

Q: Does my pursuing a vocation deny my earnestness?

M:I told you already. As long as you allow yourself an abundance of moments of peace, you can safely practice your most honourable profession. These moments of inner quiet will burn out all obstacles without fail. Don't doubt its efficacy. Try it.

Q: But, I did try!

M:Never faithfully, never steadily. Otherwise you would not be asking such questions. You are asking because you are not sure of yourself. And you are not sure of yourself because you never paid attention to yourself, only to your experiences. Be interested in yourself beyond all experience, be with yourself, love yourself; the ultimate security is found only in self-knowledge. The main thing is earnestness. Be honest with yourself and nothing will betray you. Virtues and powers are mere tokens for children to play with. They are useful in the world, but do not take you out of it. To go beyond, you need alert immobility, quiet attention.

Q: What then becomes of one's physical being?

M:As long as you are healthy, you live on.

Q: This life of inner immobility, will it not affect one's health?

M:Your body is food transformed. As your food, gross and subtle, so will be your health.

Q: And what happens to the sex instinct? How can it be controlled?

M:Sex is an acquired habit. Go beyond. As long as your focus is on the body, you will remain in the clutches of food and sex, fear and death. Find yourself and be free.



Chapter1 - Foreword
Chapter2 - Who is Nisargadatta Maharaj?
Chapter3 - Translators Note
Chapter4 - Editors Note
Chapter5 - The Sense of ‘I am’
Chapter6 - Obsession with the body
Chapter7 - The Living Present
Chapter8 - Real World is Beyond the Mind
Chapter9 - What is Born must Die
Chapter10 - Meditation
Chapter11 - The Mind
Chapter12 - The Self Stands Beyond Mind
Chapter13 - Responses of Memory
Chapter14 - Witnessing
Chapter15 - Awareness and Consciousness
Chapter16 - The Person is not Reality
Chapter17 - The Supreme, the Mind and the Body
Chapter18 - Appearances and the Reality
Chapter19 - The Jnani
Chapter20 - Desirelessness, the Highest Bliss
Chapter21 - The Ever-Present
Chapter22 - To Know What you Are, Find What you Are Not
Chapter23 - Reality lies in Objectivity
Chapter24 - The Supreme is Beyond All
Chapter25 - Who am I?
Chapter26 - Life is Love and Love is Life
Chapter27 - Discrimination leads to Detachment
Chapter28 - God is the All-doer, the Jnani a Non-doer
Chapter29 - Hold on to ‘I am’
Chapter30 - Personality, an Obstacle
Chapter31 - The Beginningless Begins Forever
Chapter32 - All Suffering is Born of Desire
Chapter33 - Living is Life’s only Purpose
Chapter34 - You are Free NOW
Chapter35 - Do not Undervalue Attention
Chapter36 - Life is the Supreme Guru
Chapter37 - Everything Happens by Itself
Chapter38 - Mind is restlessness Itself
Chapter39 - Greatest Guru is Your Inner Self
Chapter40 - Killing Hurts the Killer, not the Killed
Chapter41 - Beyond Pain and Pleasure there is Bliss
Chapter42 - Spiritual Practice is Will Asserted and Re-asserted
Chapter43 - By Itself Nothing has Existence
Chapter44 - Only the Self is Real
Chapter45 - Develop the Witness Attitude
Chapter46 - Reality can not be Expressed
Chapter47 - Ignorance can be Recognised, not Jnana
Chapter48 - &39;I am&39; is True, all else is Inference
Chapter49 - What Comes and Goes has no Being
Chapter50 - Awareness of Being is Bliss
Chapter51 - Watch Your Mind
Chapter52 - Awareness is Free
Chapter53 - Mind Causes Insecurity
Chapter54 - Self-awareness is the Witness
Chapter55 - Be Indifferent to Pain and Pleasure
Chapter56 - Being Happy, Making Happy is the Rhythm of Life
Chapter57 - Desires Fulfilled, Breed More Desires
Chapter58 - Body and Mind are Symptoms of Ignorance
Chapter59 - Give up All and You Gain All
Chapter60 - Consciousness Arising, World Arises
Chapter61 - Beyond Mind there is no Suffering
Chapter62 - Perfection, Destiny of All
Chapter63 - Desire and Fear: Self-centred States
Chapter64 - Live Facts, not Fancies
Chapter65 - Matter is Consciousness Itself
Chapter66 - In the Supreme the Witness Appears
Chapter67 - Notion of Doership is Bondage
Chapter68 - Whatever pleases you, Keeps you Back
Chapter69 - A Quiet Mind is All You Need
Chapter70 - All Search for Happiness is Misery
Chapter71 - Experience is not the Real Thing
Chapter72 - Seek the Source of Consciousness
Chapter73 - Transiency is Proof of Unreality
Chapter74 - God is the End of All Desire and Knowledge
Chapter75 - In Self-awareness you Learn about Yourself
Chapter76 - What is Pure, Unalloyed, Unattached is Real
Chapter77 - Death of the Mind is Birth of Wisdom
Chapter78 - Truth is Here and Now
Chapter79 - In Peace and Silence you Grow
Chapter80 - To Know that You do not Know, is True Knowledge
Chapter81 - &39;I&39; and &39;Mine&39; are False Ideas
Chapter82 - All Knowledge is Ignorance
Chapter83 - Person, Witness and the Supreme
Chapter84 - Awareness
Chapter85 - Root Cause of Fear
Chapter86 - Absolute Perfection is Here and Now
Chapter87 - The True Guru
Chapter88 - Your Goal is Your Guru
Chapter89 - ‘I am’: The Foundation of all Experience
Chapter90 - The Unknown is the Home of the Real
Chapter91 - Keep the Mind Silent and You shall Discover
Chapter92 - Knowledge by the Mind, is not True Knowledge
Chapter93 - Progress in Spiritual Life
Chapter94 - Surrender to Your Own Self
Chapter95 - Pleasure and Happiness
Chapter96 - Go Beyond the l-am-the-body Idea
Chapter97 - Man is not the Doer
Chapter98 - You are Beyond Space and Time
Chapter99 - Accept Life as it Comes
Chapter100 - Abandon Memories and Expectations
Chapter101 - Mind and the World are not Separate
Chapter102 - Freedom from Self-identification
Chapter103 - The Perceived can not be the Perceiver
Chapter104 - Understanding leads to Freedom
Chapter105 - Jnani does not Grasp, nor Hold
Chapter106 - Appendix-1: Nisarga Yoga
Chapter107 - Appendix-2: Navnath Sampradaya

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