Lineamientos de política para la promoción de inversiones y exportaciones

M: Keep in mind what I tell you: desire nothing, for you lack nothing. The very seeking prevents you from finding.

Q: You seem to be so very indifferent to everything!

M: I am not indifferent, I am impartial. I give no preference to the me and the mine. A basket of earth and a basket of jewels are both unwanted. Life and death are all the same to me.

Q: Impartiality makes you indifferent.

M: On the contrary, compassion and love are my very core. Void of all predilections, I am free to love.

Q: If you would talk like this in the West, people would take you for mad.

M: Of course, they would! To the ignorant all that they can not understand is madness. What of it? Let them be as they are. I am as I am, for no merit of mine and they are as they are, for no fault of theirs. The Supreme Reality manifests itself in innumerable ways. Infinite in number are its names and shapes. All arise, all merge in the same ocean, the source of all is one. Looking for causes and results is but the pastime of the mind. What is, is lovable. Love is not a result, it is the very ground of being. Wherever you go, you will find being, consciousness and love. Why and what for make preferences?

Q: Nature is mindless, hence irresponsible. But man has a mind. Why is it so perverse?

M: The causes of perversity are also natural -- heredity, environment and so on. You are too quick to condemn. Do not worry about others. Deal with your own mind first. When you realise that your mind too is a part of nature, the duality will cease.

M: Develop the witness attitude and you will find in your own experience that detachment brings control. The state of witnessing is full of power, there is nothing passive about it.

42. Reality can not be Expressed

M: Anything that implies a continuity, a sequence, a passing from stage to stage cannot be the real. There is no progress in reality, it is final, perfect, unrelated.

(…) Reality is not the result of a process; it is an explosion. It is definitely beyond the mind, but all you can do is to know your mind well. Not that the mind will help you, but by knowing your mind you may avoid your mind disabling you. You have to be very alert, or else your mind will play false with you. It is like watching a thief -- not that you expect anything from a thief, but you do not want to

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be robbed. In the same way you give a lot of attention to the mind without expecting anything from it.

(…) We dream that we are awake, we dream that we are asleep. The three states are only varieties of the dream state. Treating everything as a dream liberates. As long as you give reality to dreams, you are their slave. By imagining that you are born as so-and-so, you become a slave to the so-and-so. The essence of slavery is to imagine yourself to be a process, to have past and future, to have history. In fact, we have no history, we are not a process, we do not develop, nor decay; also see all as a dream and stay out of it.

M: You live, you feel, you think. By giving attention to your living, feeling and thinking, you free yourself from them and go beyond them. Your personality dissolves and only the witness remains. Then you go beyond the witness. Do not ask how it happens. Just search within yourself.

Q: What makes the difference between the person and the witness?

M: Both are modes of consciousness. In one you desire and fear, in the other you are unaffected by pleasure and pain and are not ruffled by events. You let them come and go.

Q: How does one get established in the higher state, the state of pure witnessing?

M: Consciousness does not shine by itself. It shines by a light beyond it. Having seen the dreamlike quality of consciousness, look for the light in which it appears, which gives it being. There is the content of consciousness as well as the awareness of it.

M: Forget the known, but remember that you are the knower. Don't be all the time immersed in your experiences. Remember that you are beyond the experience, ever unborn and deathless. In remembering it, the quality of pure knowledge will emerge, the light of unconditional awareness.

M: But the very longing and search for reality is the movement, operation, action of reality. All you can do is to grasp the central point, that reality is not an event and does not happen and whatever happens, whatever comes and goes, is not reality. See the event as event only, the transient as transient, experience as mere experience and you have done all you can. Then you are vulnerable to reality, no longer armoured against it, as you were when you gave reality to events and experiences. But as soon as there is some like or dislike, you have drawn a screen.

M: All happens as it needs, yet nothing happens. I do what seems to be necessary, but at the same time I know that nothing is necessary, that life itself is only a make-belief.