Personal love, however intense and genuine, invariably binds; love in freedom is love of all

Q: I am not concerned with the totality. My personal consciousness and your personal consciousness -- what is the link between the two?
M: Between two dreamers what can be the link?
Q: They may dream of each other.
M: That is what people are doing. Everyone imagines 'others' and seeks a link with them. The seeker is the link, there is none other.
Q: Surely there must be something in common between the many points of consciousness we are.
M: Where are the many points? In your mind. You insist that your world is independent of your mind. How can it be? Your desire to know other people's minds is due to your not knowing your own mind. First know your own mind and you will find that the question of other minds does not arise at all, for there are no other people. You are the common factor, the only link between the minds.
Being is consciousness; 'I am' applies to all.
Q: The Supreme Reality (Parabrahman) may be present in all of us. But of what use is it to us?
M: You are like a man who says: 'I need a place where to keep my things, but of what use is space to me?' or 'I need milk, tea, coffee or soda, but for water I have no use'. Don't you see that the Supreme Reality is what makes everything possible? But if you ask of what use is it to you, I must answer: 'None'. In matters of daily life the knower of the real has no advantage: he may be at a
disadvantage rather: being free from greed and fear, he does not protect himself. The very idea of profit is foreign to him; he abhors accretions; his life is constant divesting oneself, sharing, giving.
Q: If there is no advantage in gaining the Supreme, then why take the trouble?
M: There is trouble only when you cling to something. When you hold on to nothing, no trouble arises. The relinquishing of the lesser is the gaining of the greater. Give up all and you gain all. Then life becomes what it was meant to be: pure radiation from an inexhaustible source. In that light the world appears dimly like a dream.
Q: If my world is merely a dream and you are a part of it, what can you do for me? If the dream is not real, having no being, how can reality affect it?
M: While it lasts, the dream has temporary being. It is your desire to hold on to it, that creates the problem. Let go. Stop imagining that the dream is yours.
Q: You seem to take for granted that there can be a dream without a dreamer and that I identify myself with the dream of my own sweet will. But I am the dreamer and the dream too. Who is to stop dreaming?
M: Let the dream unroll itself to its very end. You cannot help it. But you can look at the dream as a dream, refuse it the stamp of reality.
Q: Here am I, sitting before you. I am dreaming and you are watching me talking in my dream. What is the link between us?
M: My intention to wake you up is the link. My heart wants you awake. I see you suffer in your dream and I know that you must wake up to end your woes. When you see your dream as dream, you wake up. But in your dream itself I am not interested. Enough for me to know that you must wake up. You need not bring your dream to a definite conclusion, or make it noble, or happy, or beautiful; all you need is to realise that you are dreaming. Stop imagining, stop believing. See the contradictions, the incongruities, the falsehood and the sorrow of the human state, the need to go beyond. Within the immensity of space floats a tiny atom of consciousness and in it the entire universe is contained.
Q: There are affections in the dream which seem real and everlasting. Do they disappear on waking up?
M: In dream you love some and not others. On waking up you find you are love itself, embracing all. Personal love, however intense and genuine, invariably binds; love in freedom is love of all.
Q: People come and go. One loves whom one meets, one cannot love all.
M: When you are love itself, you are beyond time and numbers. In loving one you love all, in loving all, you love each. One and all are not exclusive.