Chapter 73 - Transiency is Proof of Unreality
Questioner: My friend is a German and I was born in England from French parents. I am in India since over a year wandering from Ashram to Ashram.
Maharaj: Any spiritual practices (sadhanas)?
Q: Studies and meditation.
M:What did you meditate on?
Q: On what I read.
Q: What are you doing, sir?
Q: And what else?
Q: What are you talking about?
M:Do you want a lecture? Better ask something that really touches you, so that you feel strongly about it. Unless you are emotionally involved, you may argue with me, but there will be no real understanding between us. If you say: 'nothing worries me, I have no problems', it is all right with me, we can keep quiet. But if something really touches you, then there is purpose in talking.
Shall I ask you? What is the purpose of your moving from place to place?
Q: To meet people, to try to understand them.
M:What people are you trying to understand? What exactly are you after?
M:If you want integration, you must know whom you want to integrate.
Q: By meeting people and watching them, one comes to know oneself also. It goes together.
M:It does not necessarily go together.
Q: One improves the other.
M:It does not work that way. The mirror reflects the image, but the image does not improve the mirror. You are neither the mirror nor the image in the mirror. Having perfected the mirror so that it reflects correctly, truly, you can turn the mirror round and see in it a true reflection of yourself -- true as far as the mirror can reflect. But the reflection is not yourself -- you are the seer of the reflection. Do understand it clearly -- whatever you may perceive you are not what you perceive.
Q: I am the mirror and the world is the image?
M:You can see both the image and the mirror. You are neither. Who are you? Don't go by formulas. The answer is not in words. The nearest you can say in words is: I am what makes perception possible, the life beyond the experiencer and his experience.
Now, Can you separate yourself both from the mirror and the image in the mirror and stand completely alone, all by yourself?
Q: No, I cannot.
M:How do you know that you cannot? There are so many things you are doing without knowing how to do it. You digest, you circulate your blood and lymph, you move your muscles -- all without knowing how. In the same way, you perceive, you feel, you think without knowing the why and how of it. Similarly you are yourself without knowing it. There is nothing wrong with you as the Self. It is what it is to perfection. It is the mirror that is not clear and true and, therefore, gives you false images. You need not correct yourself -- only set right your idea of yourself. Learn to separate yourself from the image and the mirror, keep on remembering: I am neither the mind nor its ideas: do it patiently and with convictions and you will surely come to the direct vision of yourself as the source of being -- knowing -- loving, eternal, all-embracing all-pervading. You are the infinite focussed in a body. Now you see the body only. Try earnestly and you will come to see the infinite only.
Q: The experience of reality, when it Comes, does it last?
M:All experience is necessarily transient. But the ground of all experience is immovable. Nothing that may be called an event will last. But some events purify the mind and some stain it. Moments of deep insight and all-embracing love purify the mind, while desires and fears, envies and anger, blind beliefs and intellectual arrogance pollute and dull the psyche.
Q: Is self-realisation so important?
M:Without it you will be consumed by desires and fears, repeating themselves meaninglessly in endless suffering. Most of the people do not know that there can be an end to pain. But once they have heard the good news, obviously going beyond all strife and struggle is the most urgent task that can be. You know that you can be free and now it is up to you. Either you remain forever hungry and thirsty, longing, searching, grabbing, holding, ever losing and sorrowing, or go out whole-heartedly in search of the state of timeless perfection to which nothing can be added, from which nothing -- taken away. In it all desires and fears are absent, not because they were given up, but because they have lost their meaning.
Q: So far I have been following you. Now, what am I expected to do?
M:There is nothing to do. Just be. Do nothing. Be. No climbing mountains and sitting in caves. I do not even say: 'be yourself', since you do not know yourself. Just be. Having seen that you are neither the 'outer' world of perceivables, nor the 'inner' world of thinkables, that you are neither body nor mind -- just be.
Q: Surely, there are degrees of realisation.
M:There are no steps to self-realisation. There is nothing gradual about it. It happens suddenly and is irreversible. You rotate into a new dimension, seen from which the previous ones are mere abstractions. Just like on sunrise you see things as they are, so on self-realisation you see everything as it is. The world of illusions is left behind.
Q: In the state of realisation do things change? They become colourful and full of meaning?
M:The experience is quite right, but it is not the experience of reality (sadanubhav), but of harmony (satvanubhav) of the universe.
Q: Nevertheless, there is progress.
M:There can be progress only in the preparation (sadhana). realisation is sudden. The fruit ripens slowly, but falls suddenly and without return.
Q: I am physically and mentally at peace. What more do I need?
M:Yours may not be the ultimate state. You will recognise that you have returned to your natural state by a complete absence of all desire and fear. After all, at the root of all desire and fear is the feeling of not being what you are. Just as a dislocated joint pains only as long as it is out of shape, and is forgotten as soon as it is set right, so is all self-concern a symptom of mental distortion which disappears as soon as one is in the normal state.
Q: Yes, but what is the sadhana for achieving the natural state?
M:Hold on to the sense 'I am' to the exclusion of everything else. When thus the mind becomes completely silent, it shines with a new light and vibrates with new knowledge. It all comes spontaneously, you need only hold on to the 'I am'. Just like emerging from sleep or a state of rapture you feel rested and yet you cannot explain why and how you come to feel so well, in the same way on realisation you feel complete, fulfilled, free from the pleasure-pain complex, and yet not always able to explain what happened, why and how. You can put it only in negative terms: 'Nothing is wrong with me any longer.' It is only by comparison with the past that you know that you are out of it. Otherwise -- you are just yourself. Don't try to convey it to others. If you can, it is not the real thing. Be silent and watch it expressing itself in action.
Q: If you could tell me what I shall become, it may help me to watch over my development.
M:How can anybody tell you what you shall become when there is no becoming? You merely discover what you are. All moulding oneself to a pattern is a grievous waste of time. Think neither of the past nor of the future, just be.
Q: How can I just be? Changes are inevitable.
M:Changes are inevitable in the changeful, but you are not subject to them. You are the changeless background, against which changes are perceived.
Q: Everything changes, the background also changes. There is no need of a changeless background to notice changes. The self is momentary -- it is merely the point where the past meets the future.
M:Of course the self based on memory is momentary. But such self demands unbroken continuity behind it. You know from experience that there are gaps when your self is forgotten. What brings it back to life? What wakes you up in the morning? There must be some constant factor bridging the gaps in consciousness. If you watch carefully you will find that even your daily consciousness is in flashes, with gaps intervening all the time. What is in the gaps? What can there be but your real being, that is timeless; mind and mindlessness are one to it.
Q: Is there any particular place you would advise me to go to for spiritual attainment?
M:The only proper place is within. The outer world neither can help nor hinder. No system, no pattern of action will take you to your goal. Give up all working for a future, concentrate totally on the now, be concerned only with your response to every movement of life as it happens.
Q: What is the cause of the urge to roam about?
M:There is no cause. You merely dream that you roam about. In a few years your stay in India will appear as a dream to you. You will dream some other dream at that time. Do realise that it is not you who moves from dream to dream, but the dreams flow before you and you are the immutable witness. No happening affects your real being -- this is the absolute truth.
Q: Cannot I move about physically and keep steady inwardly?
M:You can, but what purpose does it serve? If you are earnest, you will find that in the end you will get fed up with roaming and regret the waste of energy and time. To find your self you need not take a single step.
Q: Is there any difference between the experience of the Self (atman) and of the Absolute (brahman)?
M:There can be no experience of the Absolute as it is beyond all experience. On the other hand, the self is the experiencing factor in every experience and thus, in a way, validates the multiplicity of experiences. The world may be full of things of great value, but if there is nobody to buy them, they have no price. The Absolute contains everything experienceable, but without the experience they are as nothing. That which makes the experience possible is the Absolute. That which makes it actual is the Self.
Q: Don't we reach the Absolute through a gradation of experiences? Beginning with the grossest, we end with the most sublime.
M:There can be no experience without desire for it. There can be gradation between desires, but between the most sublime desire and the freedom from all desire there is an abyss which must be crossed. The unreal may look real, but it is transient. The real is not afraid of time.
Q: Is not the unreal the expression of the real?
M:How can it be? It is like saying that truth expresses itself in dreams. To the real the unreal is not. It appears to be real only because you believe in it. Doubt it, and it ceases. When you are in love with somebody, you give it reality -- you imagine your love to be all-powerful and everlasting. When it comes to an end, you say: 'I thought it was real, but it wasn't'. Transiency is the best proof of unreality. What is limited in time and space, and applicable to one person only, is not real. The real is for all and forever.
Above everything else you cherish yourself. You would accept nothing in exchange for your existence. The desire to be is the strongest of all desires and will go only on the realisation of your true nature.
Q: Even in the unreal there is a touch of reality.
M:Yes, the reality you impart to it by taking it to be real. Having convinced yourself, you are bound by your conviction. When the sun shines, colours appear. When it sets, they disappear. Where are the colours without the light?
Q: This is thinking in terms of duality.
M:All thinking is in duality. In identity no thought survives.
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