Nyaya, the lamp at the door, shining inside and outside – Maharishi Mahesh Yogi [updated Nov 10, 2012]

Nyaya, the lamp at the door, shining inside and outside – Maharishi Mahesh Yogi

1. Dr. Hagelin: Last week, Maharishi declared that, in truth, there is no difference between the unmanifest Unified Field and its manifest expressions in the universe: “Between the unmanifest and the manifest, there is nothing; it is the same thing.” Maharishi also said this unified reality of life is explained in the Nyaya Sutras of the Vedic literature: “Nyaya is the lamp at the door; the outside and the inside meet at the door.” My question for Maharishi is this: If there is no difference between the outside and the inside, ultimately, then what is the door that stands between them?

2. Nyaya, the lamp at the door, is the science of investigation about what makes light outside, what makes light inside: What makes silence behave like dynamism, what is the source of dynamism.

3. Investigation into that is called science: vigyan. The vi of vigyan comes from vishesha and vivrita.

4. The reality of the lamp at the door is that there is one light that is seen outside and inside. This is vivrita. It takes the vision round and round. This process does justice to the reality of light, revealing that it’s not two lights. The two appear, in the same way as a snake appears in the string.

5. The same is seen in the field of Vedanta with reference to the word and the gap. The structure of Veda itself is appearance and disappearance.

6. Veda is the supreme authenticity. 7. Science and technology both are the two aspects of self-referral consciousness.

8. For education to be preparation for successful life, affluent, fulfilled life, it has to be Vedic education. Children in this education will rule the world. Their territory will be Brahm–aham brahmasmi. The education of Vedic University will do justice to the total field of knowledge.

9. The total field of knowledge will create a civilization worthy of man. Human existence is purely divine.

10. German people want to create an education which will generate leadership. Our German Rajas are active on that.

11. Peace Government will purify the whole world consciousness.

Maharishi Mahesh Yogi is widely regarded as one of the foremost scientists in the field of consciousness.

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Pure Consciousness

The Reality of Consciousness

The word “consciousness” comes from the Latin root scio, which means “to know.” Consequently, consciousness can be defined as that abstract and mysterious something that has the potential to know.

Without consciousness there would be no knowledge at all—whether philosophical, religious, or scientific. In other words, knowledge is structured in consciousness. This is not a matter of debate. It is a matter of common experience.

However, there are two different perspectives about the reality of consciousness, which amount to fundamentally different paradigms, or ways of thinking, about the world.

The objective paradigm, which provides the basis for modern scientific thinking, suggests that everything that exists, including all forms of consciousness, arise from complex interactions among fundamental fields of force and matter.

From this perspective, consciousness is nothing fundamental to nature. It is a mere epiphenomenon produced in the brains and nervous systems of biological organisms.

The subjective paradigm, which provides the basis for ancient spiritual thinking, presents a very different view. It suggests that everything that exists, including all forms of force and matter, arise from complex interactions among fundamental fields of consciousness. In this case, the brain must be viewed as product of consciousness, and not the other way around.

The Field of Pure Consciousness

In the ancient wisdom traditions, the fundamental fields of consciousness were called the gods, and the unity of these fields was called God, the Supreme Being. Alternately, in some traditions, the fundamental fields of consciousness were called selves, and the unity of these fields was called the Supreme Self.

In both cases, the Supreme Being or the Supreme Self was viewed as the ultimate origin of creation—the one thing from which everything originates.
The Supreme Being or Supreme Self can thus be equated with an unbounded and all-pervading field of pure consciousness, which operates non-locally on the basis of self-conception and free will choice.

The field of pure consciousness can be understood as the subjective essence of the unified field, which acts as the ultimate origin of creation. It not only acts as the origin of all individual thoughts, but also all of the forms and phenomena in nature.

In Sanskrit the word for pure consciousness is chit. The ancient Vedic texts tell us that pure consciousness is capable of knowing itself, by itself, through itself alone. without any dependence upon the empirical world, and that all subject-object relations arise as mere vibrations of consciousness.

“This duality, which consists of subject and object, is a mere vibration of consciousness. Pure consciousness is ultimately objectless; hence, it is declared to be eternally without relations.” (Mandukya Karika IV.72)

In Greek pure consciousness is denoted by the term nous, a term that is often translated as “intellect” or “intelligence” or “mind.” However, Anaxagoras of Clazomenae, born about 500 BC, defined this term as follows:

“All other things partake in a portion of everything, while nous is infinite and self-ruled, and is mixed with nothing, but is alone, itself by itself. For if it were not by itself, but were mixed with anything else, it would partake in all things if it were mixed with any…For it is the thinnest of all things and the purest, and it has all knowledge about everything and the greatest strength; and nous has power over all things, both greater and smaller, that have soul.” (Anaxagoras, DK B 12, trans. by J. Burnet)

That which is infinite, self-ruled, and mixed with nothing but itself, is none other than the field of pure consciousness. That field, which is the one eternal Self of all beings, is also the omniscient, omnipotent, and omnipresent Ruler, the Supreme Being, who acts as the ultimate origin of all things by merely knowing itself—that is, by merely vibrating within itself.

This is the essential teaching of the perennial wisdom, which has been bestowed upon mankind by the divine messengers since time immemorial.

Empirical Consciousness and Pure Consciousness

To more fully understand this teaching a distinction must be drawn between two different types of consciousness and two distinct types of knowledge, which can be called empirical and pure.

Empirical consciousness refers to the type of consciousness whose knowledge is born of empirical experience. This can be called empirical knowledge. It pertains to the phenomenal forms of created existence that abide within the physical Cosmos.

Pure consciousness refers to the type of consciousness whose knowledge is born from pure intuition. This can be called pure knowledge. It pertains to the non-phenomenal forms of uncreated existence that abide within the metaphysical Logos.

Whereas empirical consciousness depends upon the created existence of the physical Cosmos, pure consciousness does not. The field of pure consciousness has the potential to know itself, by itself, through itself alone, whether the physical Cosmos exists or not.

When pure consciousness knows itself in the absence of the physical Cosmos, it conceives itself as the metaphysical Logos—the imperishable field of pure knowledge that underlies all things in creation.

Human Consciousness and Divine Consciousness

Human consciousness is a manifestation of the field of pure consciousness. It is but an expression of universal divine consciousness. Prior to enlightenment, human consciousness is restricted to empirical consciousness and the forms of empirical knowledge that are born from it.

To obtain the state of pure consciousness, one must transcend the process of thinking. One must transcend the activity of the mind, body, and senses and experience the underlying basis of the mind.

This can be compared to a wave settling down on the ocean. In this analogy, the wave corresponds to a thought. When a wave settles down in the ocean, it expands and becomes indistinguishable from the ocean.

Similarly, when a thought settles down in the mind, it expands and becomes indistinguishable from the unbounded field of pure consciousness, which lies at the basis of the mind, and is infinite and eternal.

By experiencing the field of pure consciousness, directly and intuitively, without any active involvement on the part of the individual mind and intellect, one comes to know the one eternal Self—which is the very essence of God, the Supreme Being. The Scriptures thus state:

“Be still and know that I am God.” (Psalms 46.10)

This type of Self-knowledge, rooted in pure consciousness, is called gnosis. Those who obtain it more closely resemble immortal gods than mortal men. In this regard, the Hermetic sages declared:

“These men got a share of gnosis; they received nous, and so became complete men…these, my son, in comparison with the others, are as immortal gods to mortal men. They embrace in their own mind all things that are, the things on earth and the things in heaven, and even what is above heaven, if there is aught above heaven, and raising themselves to that height, they see the Good….Such, my son, is the work that mind does; it throws open the way to knowledge of things divine, and enables us to apprehend God.” (Corpus Hermeticum, translated by Walter Scott, Shambala, 1993, p. 151-3)

This type of all-embracing knowledge (gnosis), rooted in the experience of pure consciousness (nous), is required to make the journey back Home. It is required to obtain the mystical visions of the starry heavens, and of what lies above the heavens, deep in the bosom of the infinite.

Before one can even begin the journey, one must come to know the Self—the universal field of pure consciousness that lies at the basis of the individual mind. The Self is the one thing by knowing which everything else becomes known, because it is the universal Knower.

Hence, we should seek to know the Self—by transcending thought and becoming one with the field of pure consciousness. That is the Portal to worlds unknown, horizons unseen, and possibilities undreamt.

BY Robert E. Cox

Pure Knowledge

The Definition of Pure Knowledge

Empirical knowledge is rooted in the vibrations of consciousness, which create a dichotomy between subject and object, or knower and known. Pure knowledge transcends this dichotomy.

Pure knowledge arises when the field of pure consciousness knows itself, by itself, through itself alone. It consists of the unity of knower, known, and process of knowing. Pure knowledge can thus be said to be a “three-in-one” reality.

It is one thing, which nevertheless has three aspects. Of these, the knower is of primary importance, while the known and the process of knowing are of secondary importance. This follows from the fact that without a knower, nothing whatsoever could be known.

The Definition of Veda

In the ancient Vedic tradition of India, the type of pure knowledge that arises when the field of pure consciousness knows itself, by itself, through itself alone, was called the Veda—a term that literally means “pure knowledge”. However, the traditional definition of Veda is given below:

“Veda is defined as Mantra and Brahmana.” (Apastamba Srauta Sutram 24.1.31)

Commenting on this traditional definition, Maharishi Mahesh Yogi, who is most widely known for teaching the practice of Transcendental Meditation around the world, but who was also a profound Vedic scholar and seer, explained:

“Mantras are the structures of pure knowledge,…Brahmanas are the internal dynamics of the structure of pure knowledge…Because Mantras and Brahmanas both together constitute the Veda, the word ‘Vedic’ is meaningful for both aspects of Veda—Mantra and Brahmana. (Maharishi Mahesh Yogi, Introduction to Maharishi Vedic University.)

In this traditional definition, the knower is implied. It corresponds to the field of pure consciousness, which conceives its own structures and dynamics.

The knower and process of knowing, on the other hand, are spelled out. The known corresponds to the structures of pure knowledge, while the process of knowing corresponds to the internal dynamics of those structures. Pure knowledge, or Veda, is the unity of the three.

The Self as the Knower

The Veda represents the transcendental field of pure knowledge that is cognized by the Self, in the Self, and through the Self alone. This cognition extends from point to infinity in all directions.

This is because there are two aspects of the Self, which can be called the point-value of consciousness and the infinite-value of consciousness. In Sanskrit these two aspects of the Self are called the jiva (point-value) and the atman (infinite-value) respectively.

The jiva represents the individual self, while the atman represents the universal Self. The one eternal Self, otherwise known as the jiva-atamn, is the non-dual union of the two. It represents the non-dual union of the individual self (jiva) with the universal self (atman). In effect, the individual self merely provides an individual point of view for the universal self.

Even though the individual self has the form of an infinitesimal point, it nevertheless has the potential for infinity. It has the potential to realize its identity with the universal self.

“The jiva is extremely subtle like the point of a hair divided and subdivided many times, yet it has the potential for infinity. He (the jiva) should be realized (as the atman).” (Shvetashvatara Upanishad V.9)

When the jiva (individual self) realizes its identity with the atman (universal self), then it becomes the jiva-atman, which can be described as both “smaller than the smallest and bigger than the biggest”—simultaneously.

The Self and God

In this realization, one finds the essence of God, the Supreme Being, who acts as the source of innumerable jiva-atmans—or innumerable Selves.

Just as a ray of the sun can be reflected in a tiny mirror to give an impression of the sun, so also, a ray of the Supreme Being can be reflected in a tiny point to give an impression of God. In this sense, each jiva-atman, or each Self, can be viewed as a ray of God, the Supreme Being, whose omniscient awareness embraces innumerable such rays.

The Supreme Being can thus be described as the Supreme Self—who acts as the source of innumerable Selves, each of which presents a reflection of the whole, as experienced from an individual point of view.

Whereas the Supreme Being is omniscient, omnipotent, and omnipresent, the Self is not. It is limited in its knowledge, power, and presence. Nevertheless, each Self shares in the essence of God in the sense that it is endowed with a portion of God’s knowledge, power, and presence. Like the rays of light emanating from the sun, the rays of light reflected from a mirror have the potential to burn.

But the power to burn possessed by a mirror is much less than the power to burn possessed by the sun. Nevertheless, each Self, each enlightened soul, aspires to become like God. Each Self aspires to “grow up” to become like its Father.

This means that each Self aspires to grow in knowledge, power, and presence, by expanding its comprehension to embrace a larger and larger portion of all things that exist.

The ancient sages thus held that to know God, the enlightened soul must become like God, for like is known by like alone.

“If then you do not make yourself equal to God, you cannot apprehend God; for like is known by like. Leap clear of all that is corporeal, and make yourself grow to a like expanse with that greatness which is beyond all measure; rise above all time, and become eternal; then you will apprehend God…make yourself higher than all heights, and lower than all depths;…grasp in your thought all this at once, all times and places, all substances and qualities and magnitudes together; then you can apprehend God.” (Corpus Hermeticum, translated by Walter Scott, Shambala, 1993, p. 221.)

However, this aspiration is never-ending. No matter how all-embracing the soul might become, it will never become “equal” to God. No matter how much knowledge, power, and presence the enlightened soul might obtain, the reality of God, the Supreme Being will always be greater than that.

The quest for God-realization is thus endless. Nevertheless, at a certain point in the evolution of the soul, the distinction between God and the Self becomes a matter of metaphysical hair-splitting.

This hypothetical union between God and the Self is achieved when the soul develops the ability to comprehend all that exists in the created universe, as well as that which lies far beyond the created universe, in the bosom of the infinite. That is the goal of the path of immortality, which can also be understood as the path of gnosis—the path of pure knowledge.

The Divine Messengers as Fully Realized Immortal Souls

Those great souls who have achieved that goal, and who thus manifest the glory of God in their presence, more closely resemble immortal gods than mortal men.

That is the status of the divine messengers. They are fully realized immortal souls, who have the ability to ascend and descend the divine ladder at will.

Although the divine messengers possess glorious spiritual bodies, which are invisible to our physical eyes, they also have the ability to incarnate into any physical body. Whether they remain in their spiritual bodies, or incarnate into a physical body, depends upon the nature of their mission, as well as the time and circumstances associated with it.

With respect to human beings like us, the essence of that mission is always the same—to reawaken in human consciousness the light of pure knowledge and lay out the path that leads back Home, to the abode of immortality deep in the bosom of the infinite.

The Crystalline Structure of Pure Knowledge

When one obtains gnosis, by realizing the Self, then one experiences the non-dual union of point and infinity—as well as the unity of knower, known, and process of knowing. It is only then that the “structures” of pure knowledge become cognized.

These structures are transparent crystalline forms of pure intelligence, which exist between point and infinity. The ancient sages thus declared:

“When mental activity disappears, then knower, knowing and known become merged one into another, (and display the form of) a transparent crystal, which assumes the appearance of that upon which it rests.” (Pantanjali Yoga Sutras I.41.)

The crystalline structure of pure knowledge rests upon and within the unbounded continuum of pure consciousness. Because both are transparent, the crystalline structure assumes the appearance of that upon which it rests—namely, the unbounded continuum.

This crystalline structure represents the “ideal form” of the Self, which serves as the “rational” basis of creation. It is the thing that is known, when the field of pure consciousness knows itself, by itself, through itself alone.

The crystalline structure of pure knowledge travels with the enlightened soul—the awakened point-value of consciousness—wherever it goes. It constitutes the “discrete” or “rational” form of the Self, which can be described as the immortal body of the Self.

In the Vedic tradition, this immortal crystalline body was called the vajra-deha—the diamond-body, because it resembles a flawless, transparent diamond. The immortal diamond-body is not a created form of existence. It eternally exists as the ideal and self-referral form of the Self, and all souls, no matter what their status, possess diamond-bodies, whether they are aware of it or not.

With respect to the category of space, all jivas (individual selves) possess crystalline forms of pure existence, which are but categorical appearances of the atman (the universal self). The sages thus declared:

“Since the atman appears in the form of jivas in the same way that space appears in the form of space-cells, which are composite things like jars, therefore with respect to categorical appearance this is the illustration (to be taught). (Mandukya Karika III.3.)

These “space-cells” are actually “crystallographic cells”. They play the same role with respect to the immortal diamond-body, as do biological cells with respect to the mortal physical body. Just as each biological cell contains the structure of DNA, which encodes the blueprint of the mortal physical body, so also, each crystallographic cell contains the structure of pure intelligence, which encodes the blueprint of the immortal diamond-body.

In the final analysis, this represents the unmanifest blueprint of creation, which is cognized by every enlightened soul as that which is “known” in the Self. With this cognition, mortality becomes clothed with immortality, and victory over death is achieved—all in accordance with the Scriptures:

“When our mortality has been clothed with immortality, then the saying of the Scripture will come true: “Death has been swallowed up; victory is won! O Death, where is your victory? O Death, where is your sting?” (First Corinthians, 54-56.)

Upon realizing the immortal diamond-body, the soul becomes equipped with the vehicle—the merkabah, or divine throne-chariot—which is capable of ascending and descending the divine ladder, while maintaining its ideal and archetypal form at each stage of ascent and descent.

The Spherical Dynamics of Pure Knowledge

In addition to the Self, which serves as the knower, and the crystalline structure of pure knowledge, which serves as the known, there are also the spherical dynamics of pure knowledge, which serve as the process of knowing.

These dynamics consist of ten spherically symmetric wave fields, centered on each and every point-value of consciousness. These wave fields constitute the ten life-breaths of the immortal soul. In the Vedic tradition these were called the ten pranas, each of which was assigned a name based upon its particular function.

“Prana, Apana, Vyana, Udana, Samana, Naga, Kurma, Krikara, Devadatta, and Dhananjaya are the ten pranas.” (Bhavana Upanishad 17.)

These are not physical wave fields. They are metaphysical wave fields—literally wave fields of pure consciousness.

The waves of consciousness do not travel locally at the speed of light. Rather, they travel non-locally at the speed of thought—which can exceed the speed of light by many orders of magnitude.

These waves, which collectively represent the process of knowing possessed by each enlightened soul, uphold the communion of souls throughout the vast realms of creation, and even beyond creation.

This communion is pure harmony—the music of the spheres. It makes manifest the essence of divine Love, and unites all things into a single harmonious whole.

All enlightened souls share in this harmony, for they are all but rays of the one Supreme Being, and are united one with the other, and with the Supreme Being, through the agency of Love—the agency of divine relationship. The Hermetic sages thus declared:

“Among those that dwell in that world above, there is no disagreement; all have one purpose; there is one mind, one feeling in them all; for the spell which binds them one to another is Love, the same in all, and by it all are wrought together into one harmonious whole.” (Hermetica, translated by Walter Scott, Shambala, 1985, p. 281.)

In effect, the waves of consciousness are what bring the field of pure consciousness to life. As vibrations of consciousness, they uphold the relations between subject and object, or knower and known. However, when these relations are cognized on the level of pure consciousness, they are subsumed in unity—such that the relations become virtual.

The virtual relations among the diverse souls in creation, which share in the experience of non-local unity, presents the very meaning of the term “uni-verse”—that is, unity in diversity.

The Two Types of Gnosis

There are actually two types of gnosis obtained by the enlightened soul. The first type, which reveals the transparent crystalline structure of pure knowledge, is devoid of all the qualities of the senses.

It represents an abstract form of pure intuition, which reveals the unity of all things directly and immediately, without any intermediate mental or sensory representation.

In the Vedic tradition this type of gnosis was called jnana (pronounced as “gyana”), which is derived from the verbal root jna = to know.

The second type of gnosis, which reveals the dynamics of pure knowledge, is filled with all the qualities of the senses.

This represents a visionary form of pure intuition, which reveals the diversity of all things, by means of mental and sensory representations.

In the Vedic tradition, this type of gnosis was called vidya, which is derived from the verbal root vid = to see.

Both words mean “pure knowledge”, corresponding to the Greek term gnosis, and both types of pure knowledge are obtained on the basis of pure consciousness. It is just that one is devoid of the qualities of sense, while the other is filled with the qualities of sense.

Mystical Visions of the Cosmos

Both types of pure knowledge are involved in the mystical visions of the Cosmos, which are obtained as the soul ascends and descends the divine ladder.

By means of jnana, the soul apprehends the underlying unity of all things, along with the abstract and transparent crystalline structures of pure knowledge, and by means of vidya, the soul apprehends the virtual diversity of all things, endowed with all the qualities of the senses.

However, the “qualities of the senses” cognized in this manner do not inhere in the physical organs of sense. Rather, they inhere in the Self—the field of pure consciousness.

Because the Self is all-pervading, that is, because it extends from point to infinity, it can be said to have heads, eyes, ears, etc. everywhere. But these are not physical organs of knowledge and perception. They are simply the modes of knowing, seeing, hearing, etc. that are inherent within the Self—that is, within the field of pure consciousness.

Regarding this extraordinary type of knowledge and perception there is the following Vedic passage:

“Its hands and feet are everywhere, its eyes and head are everywhere, its ears are everywhere, it stands encompassing all in the world. Separate from all the senses, yet reflecting the qualities of all the senses, it is the Lord and ruler of all, it is the great refuge of all….Grasping without hands, moving without feet, (the Self) sees without eyes, hears without ears. He knows what can be known, but no one knows him.” (Svetashvatara Upanishad II.16-19.)

By virtue of such extraordinary means of knowledge and perception the enlightened soul has the potential to “know” and “see” what is there at a far distance in the heavens, while remaining here on earth.

Contrary to what many might believe, the enlightened soul has the potential to mount the divine ladder and ascend into the heavens, while its physical body remains here on earth.

In other words, it is not necessary to physical die in order to ascend the divine ladder. It can be done here, even while alive on earth. The Hermetic sages thus explained:

“Man ascends even to heaven, and measures it; and what is more than all beside, he mounts to heaven without quitting the earth; to so vast a distance can he put forth his power. We must not shrink then from saying that a man on earth is a mortal god, and that a god in heaven is an immortal man.” (Hermetica, translated by Walter Scott, Shambala. 1985, p.205)

This is the mystical journey that every human soul is destined to take—either in this life or another. Even if the journey is not completed in the short span of a human life on earth, nothing is lost. When the physical body drops away, the soul retains whatever stage has been achieved, and continues on its way.
Although the journey has a well-defined end, far beyond the boundaries of the finite universe, in truth it is never-ending—for no matter how much knowledge, power, and presence the soul might obtain, the omniscient, omnipotent, and omnipresent reality of God will always be greater than that.

by Robert E. Cox

Consciousness and the Absolute, The Final Talks ~ Nisargadatta Maharaj

Consciousness and the Absolute,The Final Talks

were written shortly before Nisargadatta’s death in 1981 and translated directly to English with no changes. In a question and answer format the visitors and devotees accompanied this great master during his final teachings. His message uncompromisingly remained the same to the end, to dwell only on our beingness, giving it no attributes, dwelling prior to our thoughts.

Q: Why did this consciousness arise?

M: You are both the question and the answer. All your questions come from your identification with the body. How can any question relation to that which was prior to the body and consciousness be answered? There are yogis who have sat in meditation for many, many years seeking answers to this question, but even they haven’t understood it. And yet you are complaining.

Q: It is a great mystery.

M: It’s a mystery only to the ignorant. To the one not identified with the body, it is no longer a mystery.

Q: Maharaj cannot convey it to us?

M: I keep telling you but you don’t listen.

Q: Does Maharaj see us as individuals?

M: There are no individuals; there are only food bodies with the knowledge `I am’. There is no difference between an ant, a human
being, and Isvara; they are of the same quality. The body of an ant is small, an elephant’s is large. The strength is different, because of size, but the life-force is the same. For knowledge the body is necessary.

Q: How did Maharaj get the name Nisargadatta?

M: At one time I was composing poems. It flow out continuously until my guru cautioned me, ” you are enjoying composing these poems too much; give them up!”

What was he driving at? His objective was for me to merge in the Absolute state instead of reveling in my being-ness.

This was the way I realized knowledge, not through mental manipulation. My guru said: “this is so, and for me, it was finished! If you continue in the realm of intellect you will become entangle and lost in more and more concepts.

Consciousness is time flowing continuously. But I, the Absolute, will not have its company eternally, because consciousness is time bound.
When this being-ness goes, the Absolute will not know `I Am”. Appearance and disappearance, birth and death, these are the qualities of being-ness; they are not your qualities. You have urinated and odor is coming from that-are you that odor?

Q: No, I am not.

M: This being-ness is like that urine. Can you be that being-ness?

Q: Absolutely not!

M: You required no more sadhana. For you, the words of the Guru are final.

M; People come here and stay for days, weeks, even months. The first few days what they have heard takes root, and that is when they should leave, so that what has taken root will have time to grow and blossom. As soon as the seed takes root, they must go. What has taken root must bloom, must express itself within each heart.

Q: Maharaj has said, in this respect, that the teachings were his Gurus, but the understanding was his.

M: My Guru told me that consciousness alone is the Guru, all other developments sprouted within me. The fruit should grow on your own plant. I should not sow my understandings in you. I have no use for traditions or traditional knowledge. If you do the slightest research on tradition you will see that it is all a concept. I am concerned with only one fact. Here I was in my wholeness, not even aware of my awareness, then suddenly this consciousness sprang up. How did it come about? That is the question which needs investigating.

When your individuality is dissolved, you will not see individuals anywhere, it is just a functioning in consciousness. If it clicks in you, it is very easy to understand. If it does not, it is most difficult. It is very profound and very simple, if understood right. What I am saying is not the general run of common spiritual knowledge.

When you reach a state when the body is transcended, mind is transcended and consciousness is also transcended; from then on all is merely happening out of consciousness, which is the outcome of the body, and there is no authority or doership. When a sounce is emanating from the body, it is not that somebody is talking, it is just words emanating, just happening, not doing. If you understand the basis thoroughly, it will lead you very far, deep into spirituality. The Absolute alone prevails. There is nothing but the Absolute.

*Questioner: Why is it that we naturally seem to think of ourselves as separate individuals?

Maharaj: Your thoughts about individuality are really not you own thoughts; they are all collective thoughts; they are all collective thoughts. You think that you are the one who has the thoughts; in fact thoughts arise in consciousness. As our spiritual knowledge grows, our identification with an individual body-mind diminishes, and our consciousness expands into universal consciousness. The life force continues to act, but its thought and actions are no longer limited to an individual. They become the total manifestation. It is like the action of the wind — the wind doesn’t blow for any particular individual, but for the total manifestation.

“Consciousness and the Absolute”
The Final Talks of Sri Nisargadatta Maharaj
Edited by Jean Dunn
Acorn Press

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