Sri Nisargadatta Maharaj
Q: Surely, we are not talking of the same thing. I am not some abstract being. I am a person, limited and aware of its limitations. I am a fact, but a most unsubstantial fact I am. There is nothing I can build on my momentary existence as a person.
M: Your words are wiser than you are! As a person, your existence is momentary. But are you a person only? Are you a person at all?
Q: How am I to answer? My sense of being proves only that I am; it does not prove anything which is independent of me. I am relative, both creature and creator of the relative. The absolute proof of the absolute truth -- what is it, where is it? Can the mere feeling 'I am' be the proof of reality?
M: Of course not. I AM and the world are related and conditional. They are due to the tendency of the mind to project names and shapes.
Q: Names and shapes and ideas and convictions, but not truth. But for you, I would have accepted the relativity of everything, including truth, and learnt to live by assumptions. But then I meet you and hear you talking of the Absolute as within my reach and also as supremely desirable. Words like peace, bliss, eternity, immortality, catch my attention, as offering freedom from pain and fear. My inborn instincts: pleasure seeking and curiosity are roused and I begin to explore the realm you have opened. All seems most attractive and naturally I ask. Is it attainable? Is it real?
M: You are like a child that says: Prove that the sugar is sweet then only I shall have it. The proof of the sweetness is in the mouth not in the sugar. To know it is sweet, you must taste it, there is no other way. Of course, you begin by asking: Is it sugar? Is it sweet? and you accept my assurance until you taste it. Then only all doubts dissolve and your knowledge becomes first hand and unshakable. I do not ask you to believe me. Just trust me enough to begin with. Every step proves of disproves itself. You seem to want the proof of truth to precede truth. And what will be the proof of the proof? You see, you are falling into a regress. To cut it you must put a stop to asking for proofs and accept, for a moment only, something as true. It does not really matter what it is. It may be God, or me, or your own self. In each case you accept something, or somebody, unknown as true. Now, if you act on the truth you have accepted, even for a moment, very soon you will be brought to the next step. It is like climbing a tree in the dark -you can get hold of the next branch only when you are perched on the previous one. In science it is called the experimental approach. To prove a theory you carry out an experiment according to the operational instructions, left by those who have made the experiment before you. In spiritual search the chain of experiments one has to make is called Yoga.
Q: There are so many Yogas, which to choose?
M: Of course every jnani will suggest the path of his own attainment as the one he knows most intimately. But most of them are very liberal and adapt their advice to the needs of the enquirer. All the paths take you to the purification of the mind. The impure mind is opaque to truth; the pure mind is transparent. Truth can be seen through it easily and clearly.
Q: Surely, we are not talking of the same thing. I am not some abstract being. I am a person, limited and aware of its limitations. I am a fact, but a most unsubstantial fact I am. There is nothing I can build on my momentary existence as a person.
M: Your words are wiser than you are! As a person, your existence is momentary. But are you a person only? Are you a person at all?
Q: How am I to answer? My sense of being proves only that I am; it does not prove anything which is independent of me. I am relative, both creature and creator of the relative. The absolute proof of the absolute truth -- what is it, where is it? Can the mere feeling 'I am' be the proof of reality?
M: Of course not. I AM and the world are related and conditional. They are due to the tendency of the mind to project names and shapes.
Q: Names and shapes and ideas and convictions, but not truth. But for you, I would have accepted the relativity of everything, including truth, and learnt to live by assumptions. But then I meet you and hear you talking of the Absolute as within my reach and also as supremely desirable. Words like peace, bliss, eternity, immortality, catch my attention, as offering freedom from pain and fear. My inborn instincts: pleasure seeking and curiosity are roused and I begin to explore the realm you have opened. All seems most attractive and naturally I ask. Is it attainable? Is it real?
M: You are like a child that says: Prove that the sugar is sweet then only I shall have it. The proof of the sweetness is in the mouth not in the sugar. To know it is sweet, you must taste it, there is no other way. Of course, you begin by asking: Is it sugar? Is it sweet? and you accept my assurance until you taste it. Then only all doubts dissolve and your knowledge becomes first hand and unshakable. I do not ask you to believe me. Just trust me enough to begin with. Every step proves of disproves itself. You seem to want the proof of truth to precede truth. And what will be the proof of the proof? You see, you are falling into a regress. To cut it you must put a stop to asking for proofs and accept, for a moment only, something as true. It does not really matter what it is. It may be God, or me, or your own self. In each case you accept something, or somebody, unknown as true. Now, if you act on the truth you have accepted, even for a moment, very soon you will be brought to the next step. It is like climbing a tree in the dark -you can get hold of the next branch only when you are perched on the previous one. In science it is called the experimental approach. To prove a theory you carry out an experiment according to the operational instructions, left by those who have made the experiment before you. In spiritual search the chain of experiments one has to make is called Yoga.
Q: There are so many Yogas, which to choose?
M: Of course every jnani will suggest the path of his own attainment as the one he knows most intimately. But most of them are very liberal and adapt their advice to the needs of the enquirer. All the paths take you to the purification of the mind. The impure mind is opaque to truth; the pure mind is transparent. Truth can be seen through it easily and clearly.
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