A quiet mind……

„M: …..Anyhow, begin by realizing that the world is in you, not you in
the world.
Q: How can it be? I am only a part of the world. How can the
whole world be contained in the part, except by reflection, mir-
ror like?
M: What you say is true. Your personal body is a part in which
the whole is wonderfully reflected. But you have also a universal
body. You cannot even say that you do not know it, because you
see and experience it all the time. Only you call it ‘the world’ and
are afraid of it.
Q: I feel I know my little body, while the other I do not know, ex-
cept through science.
M: Your little body is full of mysteries and wonders which you
do not know. There also science is your only guide. Both
anatomy and astronomy describe you.
Q: Even if I accept your doctrine of the universal body as a
working theory, in what way can I test it and of what use is it to
M: Knowing yourself as the dweller in both the bodies you will
disown nothing. All the universe will be your concern; every liv-
ing thing you will love and help most tenderly and wisely. There
will be no clash of interests between you and others. All exploi-
tation will cease absolutely. Your every action will be beneficial,
every movement will be a blessing.
Q: It is all very tempting, but how am I to proceed to realize my
universal being?
M: You have two ways: you can give your heart and mind to
self-discovery, or you accept my words on trust and act accordingly.In other words, either you become totally self-concerned,
or totally un-self-concerned. It is the word ‘totally’ that is impor-
tant. You must be extreme to reach the Supreme.
Q: How can I aspire to such heights, small and limited as I am?
M: Realize yourself as the ocean of consciousness in which all
happens. This is not difficult. A little of attentiveness, of close
observation of oneself, and you will see that no event is outside
your consciousness.
Q: The world is full of events which do not appear in my con-
M: Even your body is full of events which do not appear in your
consciousness. This does not prevent you from claiming your
body to be your own. You know the world exactly as you know
your body — through your senses. It is your mind that has sepa-
rated the world outside your skin from the world inside and put
them in opposition. This created fear and hatred and all the
miseries of living.
Q: What I do not follow is what you say about going beyond
consciousness. I understand the words, but I cannot visualize
the experience. After all, you yourself have said that all experi-
ence is in consciousness.
M: You are right, there can be no experience beyond con-
sciousness. Yet there is the experience, of just being. There is a
state beyond consciousness, which is not unconscious. Some
call it super-consciousness, or pure consciousness, or supreme
consciousness. It is pure awareness free from the subject-
object nexus.
Q: I have studied Theosophy and I find nothing familiar in what
you say. I admit Theosophy deals with manifestation only. It des-
cribes the universe and its inhabitants in great details. It admits
many levels of matter and corresponding levels of experience,
but it does not seem to go beyond. What you say goes beyond
all experience. If it is not experienceable, why at all talk about it?
M: Consciousness is intermittent, full of gaps. Yet there is the
continuity of identity. What is this sense of identity due to, if not
to something beyond consciousness?
Q: If I am beyond the mind, how can I change myself?
M: Where is the need of changing anything? The mind is
changing anyhow all the time. Look at your mind dispassion-
ately; this is enough to calm it. When it is quiet, you can go
beyond it. Do not keep it busy all the time. Stop it — and just be.
If you give it rest, it will settle down and recover its purity and
strength. Constant thinking makes it decay.
Q: If my true being is always with me, how is it that I am ignorant
of it?
M: Because it is very subtle and your mind is gross, full of gross
thoughts and feelings. Calm and clarify your mind and you will
know yourself as you are.
Q: Do I need the mind to know myself?
M: You are beyond the mind, but you know with your mind. It is
obvious that the extent, depth and character of knowledge de-
pend on what instrument you use. Improve your instrument and
your knowledge will improve.
Q: To know perfectly I need a perfect mind.
M: A quiet mind is all you need. All else will happen rightly,
once your mind is quiet. As the sun on rising makes the world
active, so does self-awareness affect changes in the mind. In
the light of calm and steady self-awareness inner energies wake
up and work miracles without any effort on your part.
Q: You mean to say that the greatest work is done by not work-
M: Exactly. Do understand that you are destined for enlighten-
ment. Co-operate with your destiny, don’t go against it, don’t
thwart it. Allow it to fulfil itself. All you have to do is to give aten-
tion to the obstacles created by the foolish mind.“

Source: Nisargadatta Maharaj, I am That, Ch. 65

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