The Mother Divine
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By Samuel T. Rappold

Question: The book ‘Who Am I?’ says: The mind has a unique power whereby thoughts are generated. What is that power and where are its roots and origin?

Answer: It is the mind itself. Kill the mind completely and thoughts cannot arise, for without the mind there are no questions, no arising of self, world and Ishwara.

Question: Then Ishwara too, is only in the mind?

Answer: There is no thought of ‘another’ without the thought ‘me’.

Question: Then, I am the beginning and the end? That there is nothing save what is seen of the mind itself?

Answer: Yes, I am the beginning and the end. He who sees his Self, sees the Self of all, and does not heed the differences, which is duality.

Question: Does the wise man, the fully enlightened Sage think thoughts and have thoughts of his own?

Answer: Yes, the ONLY difference between the wise man and the fool is that in doing the same things – the Sage KNOWS who he is and what is happening and the fool does not.

Question: Then the ONLY difference between the wise man and the fool is that the Sage KNOWS and the fool does not?

Answer: Yes

Question: As Ishwara, is Brahman, also a creation of the mind?

Answer: Jiva, Ishwara, Brahman are all creations of the mind, maya. When the mind is still, there is Brahman. There can be no creation without the mind. Realisation is complete cessation of the mind, effected by vichara. Brahman is repose in Itself (abidance). It is not realised at some future time but ever is NOW. When the process of vichara reaches its culmination, it is seen that one has never been the mind, but THAT. The seer is in the world but not of it. Of that state it cannot be written, for publication is by sadhana with commentary by mounam. Terms are but attempts to name and describe conditions, and most have no meaning in Reality. All things are resolved in the Pure Mind. Maharshi’s way is to realise NOW what is and has ever been, everpresent. Hold fast to THAT – which does not move, sattva, and becomes subtle as the other and Clear. This is the Self – It will not appear in front of you. In sadhana put aside all sense of “I” – for you are THAT – and you, otherness and motion. Eternal persistence in THAT state achieves the goal. Be still and know that I AM God. All things are in the mind, yoga nidra, OM sounds, lights, samadhi, etc. Bhagawan commenting on the “word” said, “When a jnani speaks, it is the word of God.”

Question: Yogis say the word is the Nada.

Answer: Nada, OM, Pranava – all are symbols of THAT which the jnani IS.”

Question: Then, I AM THAT? I am the beginning and the end?

Answer: Yes, for the jnani IS THAT!

Question: Bhagawan has said turiya, the 4th state is the abidance as the Heart and Turiyateeta, the 5th state follows. How is the turiyateeta brought about?

Answer: Turiya pertains only to the 3 states – of waking, dreaming and deep sleep – to the one who experiences them as successive states; as the changing pictures on the cinema screen. Turiyateeta is the screen which ever persists. You are THAT. BE it. It is the natural. Turiya and turiyateeta are the same, and there is really no 5th state. Terms are for explanation and philosophical convenience. Only for the ignorant are there the different states, for the jnani there is but his one, ever-present state, changeless, silent, Being, which cannot be divided. Jnani does not identify himself with the apparent changes.

Question: Is the intellect diminished or obliterated in THAT state?

Answer: No, being THAT does not mean being lunatic. The jnani, the Realised One, no longer HAS an intellect, but IS that and all things – which for HIM are merged in His Oneness, Being, and do not stand separately as his possessions or attributes. It is thought and individuality that keeps samsara going. Be still and know that I AM God; no, be still and know that I AM. I AM GOD is a thought. Kill the ever-arising ego, I-thought at its source and rise to more refined, higher spheres of consciousness.

Question: Is the love-experience of the mind?

Answer: Bhakti, jnana, are all the same in the Oneness. To the bhakta, THAT is love, to the jnani THAT is the Self, is bliss.

Question: What is the meaning of the word ‘kaivalya’?

Answer: Oneness. But even this term implies duality of some sort. THAT cannot be adequately described by all the words – mukti, etc. To say of It, unity, salvation, integration, etc. implies duality of some sort. It is beyond all duality.

Question: Does kaivalya mean the same as advaita?

Answer: Yes

Question: Bhagawan has said bliss and the self are identical. In Mandukyopanishad, it says – mind should not be allowed bliss of the samadhis.

Answer: Bliss is all the same. Samadhi which changes has 8 stages and is for the sadhaka, and is a necessary preliminary. Samadhi pertains to the mind. The Real Bliss is beyond these samadhis and perpetual.

Question: Will Bhagawan please tell us of the stages of samadhi?

Answer: Samadhi is one, but is said to have 6 stages. Two main divisions are savikalpa and nirvikalpa. Savikalpa is with effort, is with thought. Nirvikalpa is effortless, it is the boundless ocean, without thought. There are 4 stages of savikalpa and 2 of nirvikalpa.

Question: What is the place of prapatti (surrender) in the life of vichara?

Answer: Prapatti and vichara merge into Self-realisation. Vichara IS prapatti and vice-versa.

Question: Bhagawan has said ‘what is inside must come out’. Is what comes out to be allowed to fully rise and take hold of one?

Answer: The vasanas will come out in sadhana and are to be cut off by returning attention to the Source. There is no good in going down to their level. Hold fast to the Oneness.

Question: What is the relation of ego to prakrti (substance) and pralaya (dissolution)?

Answer: Ego arises from prakrti, all is dissolved in pralaya.

Question: What is the difference between one’s own individual nature and the vasanas that seem to arise?

Answer: They are the same. Without the vasanas there is no individuality, when they are obliterated there is nothing left but your Real nature. That is found by vichara.

Question: What is the most important thing to be gained from the spiritual life of meditation?

Answer: Why do you want to be spiritual and these other things and not just BE yourself as you are?

Question: Bhagawan has said: until realisation there must be 2 indispensible sadhanas – hold onto the self and reject the extraneous thoughts.

Answer: They are the same, abiding as the Pure Self.

Question: Is this subtle mind?

Answer: It is the collection of impressions from which the gross mind arises as a reflection. But there is no distinction, it is all mind and thus not really a reflection.

Question: Is the subtle mind feeling and the gross mind thought?

Answer: In a sense, yes. But they co-arise (exist) and function as mind and cannot exist separately. The cinema must have darkness and light projected in illusory forms for there to be cinema.

Question: Bhagawan has said that the mind has 2 aspects, Veiling and Projection, light or darkness. Is darkness Veiling and projection thought?

Answer: Yes, it is mind, it is not the Reality.

Question: How then to realise that Supreme reality?

Answer: Why do you call it Supreme? It is your Real Nature. There is really no realisation, there is only Being: that alone always persists by Itself when the mind ceases as in deep sleep or in samadhi; as Satchitananda, Existence, Consciousness, Bliss. That is the real ‘I’ and that is Bliss.

Question: Is that real ‘I’ what Bhagavan calls ‘I-I’?

Answer: Yes. Abide only AS yourself. Be not afraid of that state, you will not cease to exist, for it IS Existence. All existence means knowing, knowing is becoming, becoming is Being.

Question: How can this help one to love one’s neighbour?

Answer: There is no neighbour – ‘love your neighbour as yourself’. Self is Bliss, Love, God. One loves because one loves oneself.

Question: Answering the question ‘what is the effort to realise the Self?

Answer: The effort to realise the Self is the giving up of all other efforts.

Question: Bhagawan, what is Consciousness?

Answer: Awareness of what exists – of what IS.

Question: What is conscience?

Answer: It is mind, but pure mind, sattva. It is the purest state of mind bathed in purity. But still mind, an operation of mind. Without individuality, the ‘I’ thought, there is no mind. Conscience is the inner voice, the voice of Atman – an inner urge or idea, persisting when ego is annihilated. It is still of the relative plane, but is the purest form of relativity. But whatever is going on there, the Light remains unaffected.

Question: Is it dangerous to try to live the karma of another?

Answer: It is dangerous to try to live the karma of another. Just be yourself, as you are.

Question: What is fullness or perfection?

Answer: To remain without thought is fullness or perfection, Be still. Be not like the train passenger who, after getting on and being seated on the train (self) puts his luggage on his own lap, thus suffering discomfort. Put the luggage down on the train’s floor and sit at ease – the train carries the weight anyway. The wise man makes the sweetly sane adjustment to life and living. The teacher and teaching are only the beginning, each ultimately makes his own way and path.