Chapter 81 - &39;I&39; and &39;Mine&39; are False Ideas
Questioner: I am very much attached to my family and possessions. How can I conquer this attachment?
Maharaj: This attachment is born along with the sense of 'me' and 'mine'. Find the true meaning of these words and you will be free of all bondage. You have a mind which is spread in time. One after another all things happen to you and the memory remains. There is nothing wrong in it. The problem arises only when the memory of past pains and pleasures -- which are essential to all organic life -- remains as a reflex, dominating behaviour. This reflex takes the shape of 'I' and uses the body and the mind for its purposes, which are invariably in search for pleasure or flight from pain. When you recognise the 'I' as it is, a bundle of desires and fears, and the sense of 'mine', as embracing all things and people needed for the purpose of avoiding pain and securing pleasure, you will see that the 'I' and the 'mine' are false ideas, having no foundation in reality. Created by the mind, they rule their creator as long as it takes them to be true; when questioned, they dissolve.
The 'I' and 'mine', having no existence in themselves, need a support which they find in the body. The body becomes their point of reference. When you talk of 'my' husband and 'my' children, you mean the body's husband and the body's children. Give up the idea of being the body and face the question: Who am l? At once a process will be set in motion which will bring back reality, or, rather, will take the mind to reality. Only, you must not be afraid.
Q: What am I to be afraid of?
M:For reality to be, the ideas of 'me' and 'mine' must go. They will go if you let them. Then your normal natural state reappears, in which you are neither the body nor the mind, neither the 'me’ nor the 'mine', but in a different state of being altogether. It is pure awareness of being, without being this or that, without any self-identification with anything in particular, or in general. In that pure light of consciousness there is nothing, not even the idea of nothing. There is only light.
Q: There are people whom I love. Must I give them up?
M:You only let go your hold on them. The rest is up to them. They may lose interest in you, or may not.
Q: How could they? Are they not my own?
M:They are your body's, not your own. Or, better, there is none who is not your own.
Q: And what about my possessions?
M:When the 'mine' is no more, where are your possessions?
Q: Please tell me, must I lose all by losing the 'I'?
M:You may or you may not. It will be all the same to you. Your loss will be somebody's gain. You will not mind.
Q: If I do not mind, I shall lose all!
M:Once you have nothing you have no problems.
Q: I am left with the problem of survival.
M:It is the body's problem and it will solve it by eating, drinking and sleeping. There is enough for all, provided all share.
Q: Our society is based on grabbing, not on sharing.
M:By sharing you will change it.
Q: I do not feel like sharing. Anyhow, I am being taxed out of my possessions.
M:This is not the same as voluntary sharing. Society will not change by compulsion. It requires a change of heart. Understand that nothing is your own, that all belongs to all. Then only society will change.
Q: One man's understanding will not take the world far.
M:The world in which you live will be affected deeply. it will be a healthy and happy world, which will radiate and communicate, increase and spread. The power of a true heart is immense.
Q: Please tell us more.
M:Talking is not my hobby. Sometimes I talk, sometimes I do not. My talking, or not talking, is a part of a given situation and does not depend on me. When there is a situation in which I have to talk, I hear myself talking. In some other situation I may not hear myself talking. It is all the same to me. Whether I talk or not, the light and love of being what I am are not affected, nor are they under my control. They are, and I know they are. There is a glad awareness, but nobody who is glad. Of course, there is a sense of identity, but it is the identity of a memory track, like the identity of a sequence of pictures on the ever-present screen. Without the light and the screen there can be no picture. To know the picture as the play of light on the screen, gives freedom from the idea that the picture is real. All you have to do is to understand that you love the self and the self loves you and that the sense 'I am' is the link between you both, a token of identity in spite of apparent diversity. Look at the 'I am' as a sign of love between the inner and the outer, the real and the appearance. Just like in a dream all is different, except the sense of 'I', which enables you to say 'I dreamt', so does the sense of 'I am' enable you to say 'I am my real Self again’. I do nothing, nor is anything done to me. I am what I am and nothing can affect me. I appear to depend on everything, but in fact all depends on me.
Q: How can you say you do nothing? Are you not talking to me?
M:I do not have the feeling that I am talking. There is talking going on, that is all.
Q: I talk.
M:Do you? You hear yourself talking and you say: I talk.
Q: Everybody says: 'I work, I come, I go'.
M:I have no objection to the conventions of your language, but they distort and destroy reality. A more accurate way of saying would have been: 'There is talking, working, coming, going'. For anything to happen, the entire universe must coincide. It is wrong to believe that anything in particular can cause an event. Every cause is universal. Your very body would not exist without the entire universe contributing to its creation and survival. I am fully aware that things happen as they happen because the world is as it is. To affect the course of events I must bring a new factor into the world and such factor can only be myself, the power of love and understanding focussed in me.
When the body is born, all kinds of things happen to it and you take part in them, because you take yourself to be the body. You are like the man in the cinema house, laughing and crying with the picture, though knowing fully well that he is all the time in his seat and the picture is but the play of light. It is enough to shift attention from the screen to oneself to break the spell. When the body dies, the kind of life you live now -- succession of physical and mental events -- comes to an end. It can end even now -- without waiting for the death of the body -- it is enough to shift attention to the Self and keep it there. All happens as if there is a mysterious power that creates and moves everything. realise that you are not the mover, only the observer, and you will be at peace.
Q: Is that power separate from me?
M:Of course not. But you must begin by being the dispassionate observer. Then only will you realise your full being as the universal lover and actor. As long as you are enmeshed in the tribulations of a particular personality, you can see nothing beyond it. But ultimately you will come to see that you are neither the particular nor the universal, you are beyond both. As the tiny point of a pencil can draw innumerable pictures, so does the dimensionless point of awareness draw the contents of the vast universe. Find that point and be free.
Q: Out of what do I create this world?
M:Out of your own memories. As long as you are ignorant of yourself as the creator, your world is limited and repetitive. Once you go beyond your self-identification with your past, you are free to create a new world of harmony and beauty. Or you just remain -- beyond being and non-being.
Q: What will remain with me if I let go my memories?
M:Nothing will remain.
Q: I am afraid.
M:You will be afraid until you experience freedom and its blessings. Of course, some memories are needed to identify and guide the body and such memories do remain, but there is no attachment left to the body as such; it is no longer the ground for desire or fear. All this is not very difficult to understand and practice, but you must be interested. Without interest nothing can be done.
Having seen that you are a bundle of memories held together by attachment, step out and look from the outside. You may perceive for the first time something which is not memory. You cease to be a Mr-so-and-so, busy about his own affairs. You are at last at peace. You realise that nothing was ever wrong with the world -- you alone were wrong and now it is all over. Never again will you be caught in the meshes of desire born of ignorance.
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