Legacy YM

Chapter 53 - Mind Causes Insecurity

177

Questioner: People come to you for advice. How do you know what to answer?

Maharaj: As I hear the question, so do I hear the answer.

Q: And how do you know that your answer is right?

M:Once I know the true source of the answers, I need not doubt them. From a pure source only pure water will flow. I am not concerned with people's desires and fears. I am in tune with facts, not with opinions. Man takes his name and shape to be himself, while I take nothing to be myself. Were I to think myself to be a body known by its name, I would not have been able to answer your questions. Were I to take you to be a mere body, there would be no benefit to you from my answers. No true teacher indulges in opinions. He sees things as they are and shows them as they are. If you take people to be what they think themselves to be, you will only hurt them, as they hurt themselves so grievously all the time. But if you see them as they are in reality, it will do them enormous good. If they ask you what to do, what practices to adopt, which way of life to follow, answer: 'Do nothing, just be. In being all happens naturally.'

Q: It seems to me that in your talks you use the words 'naturally' and 'accidentally' indiscriminately. I feel there is a deep difference in the meaning of the two words. The natural is orderly, subject to law; one can trust nature; the accidental is chaotic, unexpected, unpredictable. One could plead that everything is natural, subject to nature's laws; to maintain that everything is accidental, without any cause, is surely an exaggeration.

M:Would you like it better if I use the word 'spontaneous'instead of 'accidental'?

Q: You may use the word 'spontaneous' or 'natural' as opposed to 'accidental'. In the accidental there is the element of disorder, of chaos. An accident is always a breach of rules, an exception, a surprise.

M:Is not life itself a stream of surprises?

Q: There is harmony in nature. The accidental is a disturbance.

M:You speak as a person, limited in time and space, reduced to the contents of a body and a mind. What you like, you call 'natural' and what you dislike, you call 'accidental'.

Q: I like the natural, and the law-abiding, the expected and I fear the law-breaking, the disorderly, the unexpected, the meaningless. The accidental is always monstrous. There may be so-called 'lucky accidents', but they only prove the rule that in an accident-prone universe life would be impossible.

M:I feel there is a misunderstanding. By 'accidental' I mean something to which no known law applies. When I say everything is accidental, uncaused, I only mean that the causes and the laws according to which they operate are beyond our knowing, or even imagining. If you call what you take to be orderly, harmonious, predictable, to be natural, then what obeys higher laws and is moved by higher powers may be called spontaneous. Thus, we shall have two natural orders: the personal and predictable and the impersonal, or super-personal, and unpredictable. Call it lower nature and higher nature and drop the word accidental. As you grow in knowledge and insight, the borderline between lower and higher nature keeps on receding, but the two remain until they are seen as one. For, in fact, everything is most wonderfully inexplicable!

Q: Science explains a lot.

M:Science deals with names and shapes, quantities and qualities, patterns and laws; it is all right in its own place. But life is to be lived; there is no time for analysis. The response must be instantaneous -- hence the importance of the spontaneous, the timeless. It is in the unknown that we live and move. the known is the past.

178

Q: I can take my stand on what I feel I am. I am an individual, a person among persons. Some people are integrated and harmonised, and some are not. Some live effortlessly, respond spontaneously to every situation correctly, doing full justice to the need of the moment, while others fumble, err and generally make a nuisance of themselves. The harmonised people may be called natural, ruled by law, while the disintegrated are chaotic and subject to accidents.

M:The very idea of chaos presupposes the sense of the orderly, the organic, the inter-related. Chaos and cosmos: are they not two aspects of the same state?

Q: But you seem to say that all is chaos, accidental, unpredictable.

M:Yes, in the sense that not all the laws of being are known and not all events are predictable. The more you are able to understand, the more the universe becomes satisfactory, emotionally and mentally. Reality is good and beautiful; we create the chaos.

Q: If you mean to say that it is the free will of man that causes accidents, I would agree. But we have not yet discussed free will.

M:Your order is what gives you pleasure and disorder is what gives you pain.

Q: You may put it that way, but do not tell me that the two are one. Talk to me in my own language -- the language of an individual in search of happiness. I do not want to be misled by non-dualistic talks.

M:What makes you believe that you are a separate individual?

Q: I behave as an individual. I function on my own. I consider myself primarily, and others only in relation to myself. In short, I am busy with myself.

M:Well, go on being busy with yourself. On what business have you come here?

Q: On my old business of making myself safe and happy. I confess I have not been too successful. I am neither safe nor happy. Therefore, you find me here. This place is new to me, but my reason for coming here is old: the search for safe happiness, happy safety. So far I did not find it. Can you help me?

M:What was never lost can never be found. Your very search for safety and joy keeps you away from them. Stop searching, cease losing. The disease is simple and the remedy equally simple. It is your mind only that makes you insecure and unhappy. Anticipation makes you insecure, memory -- unhappy. Stop misusing your mind and all will be well with you. You need not set it right -- it will set itself right, as soon as you give up all concern with the past and the future and live entirely in the now.

Q: But the now has no dimension. I shall become a nobody, a nothing !

M:Exactly. As nothing and nobody you are safe and happy. You can have the experience for the asking. Just try.

But let us go back to what is accidental and what is spontaneous, or natural. You said nature is orderly while accident is a sign of chaos. I denied the difference and said that we call an event accidental when its causes are untraceable. There is no place for chaos in nature. Only in the mind of man there is chaos. The mind does not grasp the whole -- its focus is very narrow. It sees fragments only and fails to perceive the picture. Just as a man who hears sounds, but does not understand the language, may accuse the speaker of meaningless jabbering, and be altogether wrong. What to one is a chaotic stream of sounds is a beautiful poem to another.

King Janaka once dreamt that he was a beggar. On waking up he asked his Guru -- Vasishta: Am I a king dreaming of being a beggar, or a beggar dreaming of being a king? The Guru answered: You are neither, you are both. You are, and yet you are not what you think yourself to be. You are because you behave accordingly; you are not because it does not last. Can you be a king or a beggar for ever? All must change. You are what does not change. What are you? Janaka said: Yes, I am neither king nor beggar, I am the dispassionate witness. The Guru said. This is your last illusion that you are a jnani , that you are different from, and superior to, the common man. Again you identify yourself with your mind, in this case a well-behaved and in every way an exemplary mind. As long as you see the least difference, you are a stranger to reality. You are on the level of the mind. When the 'I am myself' goes, the 'I am all' comes. When the 'I am all' goes, 'I am' comes. When even 'I am' goes, reality alone is and in it every 'I am' is preserved and glorified. Diversity without separateness is the Ultimate that the mind can touch. Beyond that all activity ceases, because in it all goals are reached and all purposes fulfilled.

Q: Once the Supreme State is reached, can it be shared with others?

M:The Supreme State is universal, here and now; everybody already shares in it. It is the state of being -- knowing and liking. Who does not like to be, or does not know his own existence? But we take no advantage of this joy of being conscious, we do not go into it and purify it of all that is foreign to it. This work of mental self-purification, the cleansing of the psyche, is essential. Just as a speck in the eye, by causing inflammation, may wipe out the world, so the mistaken idea: 'I am the body-mind' causes the self-concern, which obscures the universe. It is useless to fight the sense of being a limited and separate person unless the roots of it are laid bare. Selfishness is rooted in the mistaken ideas of oneself. Clarification of the mind is Yoga.



Chapter1 - Foreword
Chapter2 - Who is Nisargadatta Maharaj?
Chapter3 - Translators Note
Chapter4 - Editors Note
Chapter5 - The Sense of ‘I am’
Chapter6 - Obsession with the body
Chapter7 - The Living Present
Chapter8 - Real World is Beyond the Mind
Chapter9 - What is Born must Die
Chapter10 - Meditation
Chapter11 - The Mind
Chapter12 - The Self Stands Beyond Mind
Chapter13 - Responses of Memory
Chapter14 - Witnessing
Chapter15 - Awareness and Consciousness
Chapter16 - The Person is not Reality
Chapter17 - The Supreme, the Mind and the Body
Chapter18 - Appearances and the Reality
Chapter19 - The Jnani
Chapter20 - Desirelessness, the Highest Bliss
Chapter21 - The Ever-Present
Chapter22 - To Know What you Are, Find What you Are Not
Chapter23 - Reality lies in Objectivity
Chapter24 - The Supreme is Beyond All
Chapter25 - Who am I?
Chapter26 - Life is Love and Love is Life
Chapter27 - Discrimination leads to Detachment
Chapter28 - God is the All-doer, the Jnani a Non-doer
Chapter29 - Hold on to ‘I am’
Chapter30 - Personality, an Obstacle
Chapter31 - The Beginningless Begins Forever
Chapter32 - All Suffering is Born of Desire
Chapter33 - Living is Life’s only Purpose
Chapter34 - You are Free NOW
Chapter35 - Do not Undervalue Attention
Chapter36 - Life is the Supreme Guru
Chapter37 - Everything Happens by Itself
Chapter38 - Mind is restlessness Itself
Chapter39 - Greatest Guru is Your Inner Self
Chapter40 - Killing Hurts the Killer, not the Killed
Chapter41 - Beyond Pain and Pleasure there is Bliss
Chapter42 - Spiritual Practice is Will Asserted and Re-asserted
Chapter43 - By Itself Nothing has Existence
Chapter44 - Only the Self is Real
Chapter45 - Develop the Witness Attitude
Chapter46 - Reality can not be Expressed
Chapter47 - Ignorance can be Recognised, not Jnana
Chapter48 - &39;I am&39; is True, all else is Inference
Chapter49 - What Comes and Goes has no Being
Chapter50 - Awareness of Being is Bliss
Chapter51 - Watch Your Mind
Chapter52 - Awareness is Free
Chapter53 - Mind Causes Insecurity
Chapter54 - Self-awareness is the Witness
Chapter55 - Be Indifferent to Pain and Pleasure
Chapter56 - Being Happy, Making Happy is the Rhythm of Life
Chapter57 - Desires Fulfilled, Breed More Desires
Chapter58 - Body and Mind are Symptoms of Ignorance
Chapter59 - Give up All and You Gain All
Chapter60 - Consciousness Arising, World Arises
Chapter61 - Beyond Mind there is no Suffering
Chapter62 - Perfection, Destiny of All
Chapter63 - Desire and Fear: Self-centred States
Chapter64 - Live Facts, not Fancies
Chapter65 - Matter is Consciousness Itself
Chapter66 - In the Supreme the Witness Appears
Chapter67 - Notion of Doership is Bondage
Chapter68 - Whatever pleases you, Keeps you Back
Chapter69 - A Quiet Mind is All You Need
Chapter70 - All Search for Happiness is Misery
Chapter71 - Experience is not the Real Thing
Chapter72 - Seek the Source of Consciousness
Chapter73 - Transiency is Proof of Unreality
Chapter74 - God is the End of All Desire and Knowledge
Chapter75 - In Self-awareness you Learn about Yourself
Chapter76 - What is Pure, Unalloyed, Unattached is Real
Chapter77 - Death of the Mind is Birth of Wisdom
Chapter78 - Truth is Here and Now
Chapter79 - In Peace and Silence you Grow
Chapter80 - To Know that You do not Know, is True Knowledge
Chapter81 - &39;I&39; and &39;Mine&39; are False Ideas
Chapter82 - All Knowledge is Ignorance
Chapter83 - Person, Witness and the Supreme
Chapter84 - Awareness
Chapter85 - Root Cause of Fear
Chapter86 - Absolute Perfection is Here and Now
Chapter87 - The True Guru
Chapter88 - Your Goal is Your Guru
Chapter89 - ‘I am’: The Foundation of all Experience
Chapter90 - The Unknown is the Home of the Real
Chapter91 - Keep the Mind Silent and You shall Discover
Chapter92 - Knowledge by the Mind, is not True Knowledge
Chapter93 - Progress in Spiritual Life
Chapter94 - Surrender to Your Own Self
Chapter95 - Pleasure and Happiness
Chapter96 - Go Beyond the l-am-the-body Idea
Chapter97 - Man is not the Doer
Chapter98 - You are Beyond Space and Time
Chapter99 - Accept Life as it Comes
Chapter100 - Abandon Memories and Expectations
Chapter101 - Mind and the World are not Separate
Chapter102 - Freedom from Self-identification
Chapter103 - The Perceived can not be the Perceiver
Chapter104 - Understanding leads to Freedom
Chapter105 - Jnani does not Grasp, nor Hold
Chapter106 - Appendix-1: Nisarga Yoga
Chapter107 - Appendix-2: Navnath Sampradaya

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