B: Only awareness remains. Is complete awareness the whole?
P: Yes.
K: She says yes, but what is the question?
P: Is the awareness of a point of consciousness, of one thing such as jealousy, the
totality of consciousness?
K: When you use the word ‘aware’, what do you mean? If you mean aware of
the implications—a state where there is no choice, no will, no compulsion, no
resistance, obviously it is so.
P: So at any point this is possible.
K: Of course.
P: Yes, because that is the door—the door of dissolution.
K: No. Hold it a minute.
P: I used that word ‘door’ deliberately.
K: Hold on. Let us begin slowly, because I want to go step by step. My
consciousness is made up of all this. My consciousness is part of the whole, both
at the superficial and at the deeper level. You are asking: Is there any awareness
which is so penetrating that in that very awareness the whole is present? Or, is it
present bit by bit? Is there a search, is there a looking in, an analysing?
D: The yogic position is that nature is a flowing river. In that flow, man’s
organism comes into being. As soon as it comes into being, it has also the
capacity to choose. And the moment it chooses, it separates itself from the flow,
from the river. This is a process of separation from the flow, and the only thing
which brings this into being is choice. Therefore, they say that the dissolution of
choice may bring you to total emptiness and that in that emptiness you see.
K: Right sir, that is one point. P’s question was: Is this awareness a gradual
process of stripping bit by bit? Does this awareness, in which there is no choice,
empty the whole of consciousness? Does it go beyond consciousness?
F: Supposing I cease to choose, is that stripping?
P: Is there an end to stripping?
K: Or, is it a constant process?