The same consciousness (chit) appears as being (sat) and as bliss (ananda): Chit in movement is Ananda; Chit motionless is being.
- Nisargadatta Maharaj
The 'I am' in movement creates the world. The 'I am' at peace becomes the Absolute.
Let each act according to his nature. The ultimate purpose will be served in any case.
What comes and goes is experience with its duality of pain and pleasure. Bliss is not to be known. One is always bliss, but never blissful.
Beyond the mind there is no such thing as experience. Experience is a dual state. You cannot talk of reality as an experience
There is nothing wrong with duality as long as it does not create conflict. Multiplicity and variety without strife is joy.
What you can seek and find is not the real thing. Find what you have never lost, find the inalienable.
The world has no existence apart from you. At every moment it is but a reflection of yourself. You create it, you destroy it.
This must be well grasped: the world hangs on the thread of consciousness; no consciousness, no world.
A man who claims to know what is good for others, is dangerous.
Q: Do I exist in your world, as you exist in mine?
M: Of course, you are and I am. But only as points in consciousness; we are nothing apart from consciousness. This must be well grasped: the world hangs on the thread of consciousness; no consciousness, no world.
Q: There are many points in consciousness; are there as many worlds?
M: Take dream for an example. In a hospital there may be many patients, all sleeping, all dreaming, each dreaming his own private, personal dreams unrelated, unaffected, having one single factor in common—illness. Similarly, we have divorced ourselves in our imagination from the real world of common experience and enclosed ourselves in a cloud of personal desire and fears, images and thoughts, ideas and concepts.
Q: This I can understand. But what could be the cause of the tremendous variety of the personal worlds?
M: The variety is not so great. All the dreams are superimposed over a common world. To some extent they shape and influence each other. The basic unity operates in spite of all. At the root of it all lies self-forgetfulness; not knowing who I am.
Q: To forget, one must know. Did I know who I am, before I forgot it?
M: Of course. Self-forgetting is inherent in self-knowing. Consciousness and unconsciousness are two aspects of one life. They co-exist. To know the world you forget the self—to know the self you forget the world. What is world after all? A collection of memories. Cling to one thing, that matters, hold on to 'I am' and let go all else. This is sadhana. In realization there is nothing to hold on to and nothing to forget. Everything is known, nothing is remembered.