I found this on a Facebook page devoted to Nisargadatta Maharaj. It isn’t easy to understand, and I am not claiming that I understand it all, either, but I wanted to keep it for my own reading and understanding.
Questioner: I have come frown England and I am on my way to Madras. There I shall meet my father and we shall go by car overland to London. I am to study psychology, but I do not yet know what I shall do when I get my degree. I may try industrial psychology, or psychotherapy. My father is a general physician, I may follow the same line.
But this does not exhaust my interests. There are certain questions which do not change with time. I understand you have some answers to such questions and this made me come to see you.
Maharaj: I wonder whether I am the right man to answer your questions. I know little about things and people. I know only that I am, and that much you also know. We are equals.
Q: Of course I know that I am. But I do not know what it means.
M: What you take to be the ‘I’ in the ‘I am’ is not you. To know that you are is natural, to know what you are is the result of much investigation. You will have to explore the entire field of consciousness and go beyond it. For this you must find the right teacher and create the conditions needed for discovery. Generally speaking, there are two ways: external and internal. Either you live with somebody who knows the Truth and submit yourself entirely to his guiding and moulding influence, or you seek the inner guide and follow the inner light wherever it takes you. In both cases your personal desires and fears must be disregarded. You learn either by proximity or by investigation, the passive or the active way. You either let yourself be carried by the river of life and love represented by your Guru, or you make your own efforts, guided by your inner star. In both cases you must move on, you must be earnest. Rare are the people who are lucky to find somebody worthy of trust and love. Most of them must take the hard way, the way of intelligence and understanding, of discrimination and detachment (viveka-vairagya). This is the way open to all.
Q: I am lucky to have come here: though I am leaving tomorrow, one talk with you may affect my entire life.
M: Yes, once you say ‘I want to find Truth’, all your life will be deeply affected by it. All your mental and physical habits, feelings and emotions, desires and fears, plans and decisions will undergo a most radical transformation.
Q: Once I have made up my mind to find The Reality, what do I do next?
M: It depends on your temperament. If you are earnest, whatever way you choose will take you to your goal. It is the earnestness that is the decisive factor.
Q: What is the source of earnestness?
M: It is the homing instinct, which makes the bird return to its nest and the fish to the mountain stream where it was born. The seed returns to the earth, when the fruit is ripe. Ripeness is all.
Q: And what will ripen me? Do I need experience?
M: You already have all the experience you need, otherwise you would not have come here. You need not gather any more, rather you must go beyond experience. Whatever effort you make, whatever method (sadhana) you follow, will merely generate more experience, but will not take you beyond. Nor will reading books help you. They will enrich your mind, but the person you are will remain intact. If you expect any benefits from your search, material, mental or spiritual, you have missed the point. Truth gives no advantage. It gives you no higher status, no power over others; all you get is truth and the freedom from the false.
Q: Surely truth gives you the power to help others.
M: This is mere imagination, however noble! In truth you do not help others, because there are no others. You divide people into noble and ignoble and you ask the noble to help the ignoble. You separate, you evaluate, you judge and condemn — in the name of truth you destroy it. Your very desire to formulate truth denies it, because it cannot be contained in words. Truth can be expressed only by the denial of the false — in action. For this you must see the false as false (viveka) and reject it (vairagya). Renunciation of the false is liberating and energizing. It lays open the road to perfection.
Q: When do I know that I have discovered truth?
M: When the idea ‘this is true’, ‘that is true’ does not arise. Truth does not assert itself, it is in the seeing of the false as false and rejecting it. It is useless to search for truth, when the mind is blind to the false. It must be purged of the false completely before truth can dawn on It.
Q: But what is false?
M: Surely, what has no being is false.
Q: What do you mean by having no being? The false is there, hard as a nail.
M: What contradicts itself, has no being. Or it has only momentary being, which comes to the same. For, what has a beginning and an end has no middle. It is hollow. It has only the name and shape given to it by the mind, but it has neither substance nor essence.
Q: If all that passes has no being, then the universe has no being either.
M: Who ever denies it? Of course the universe has no being.
Q: What has?
M: That which does not depend for its existence, which does not arise with the universe arising, nor set with the universe setting, which does not need any proof, but imparts reality to all it touches. It is the nature of the false that it appears real for a moment. One could say that the true becomes the father of the false. But the false is limited in time and space and is produced by circumstances.
Q: How am I to get rid of the false and secure the real?
M: To what purpose?
Q: In order to live a better, a more satisfactory life, integrated and happy.
M: Whatever is conceived by the mind must be false, for it is bound to be relative and limited. The real is inconceivable and cannot be harnessed to a purpose. It must be wanted for its own sake.
Q: How can I want the inconceivable?
M: What else is there worth wanting? Granted, the real cannot be wanted, as a thing is wanted. But you can see the unreal as unreal and discard it. It is the discarding the false that opens the way to the true.
Q: I understand, but how does it look in actual daily life?
M: Self-interest and self-concern are the focal points of the false. Your daily life vibrates between desire and fear. Watch it intently and you will see how the mind assumes innumerable names and shapes, like a river foaming between the boulders. Trace every action to its selfish motive and look at the motive intently till it dissolves.
Q: To live, one must look after oneself, one must earn money for oneself.
M: You need not earn for yourself, but you may have to — for a woman and a child. You may have to keep on working for the sake of others. Even just to keep alive can be a sacrifice. There is no need whatsoever to be selfish. Discard every self-seeking motive as soon as it is seen and you need not search for truth; truth will find you.
Q: There is a minimum of needs.
M: Were they not supplied since you were conceived? Give up the bondage of self-concern and be what you are — intelligence and love in action.
Q: But one must survive!
M: You can’t help surviving! The real you is timeless and beyond birth and death. And the body will survive as long as it is needed. It is not important that it should live long. A full life is better than a long life.
Q: Who is to say what is a full life? It depends on my cultural background.
M: If you seek reality you must set yourself free of all backgrounds, of all cultures, of all patterns of thinking and feeling. Even the idea of being man or woman, or even human, should be discarded. The ocean of life contains all, not only humans. So, first of all abandon all self-identification, stop thinking of yourself as such-and-such, so-and-so, this or that. Abandon all self-concern, worry not about your welfare, material or spiritual, abandon every desire, gross or subtle, stop thinking of achievement of any kind. You are complete here and now, you need absolutely nothing.
It does not mean that you must be brainless and foolhardy, improvident or indifferent; only the basic anxiety for oneself must go. You need some food, clothing and shelter for you and yours, but this will not create problems as long as greed is not taken for a need. Live in tune with things as they are and not as they are imagined.
Q: What am I if not human?
M: That which makes you think that you are a human is not human. It is but a dimensionless point of consciousness, a conscious nothing; all you can say about yourself is: ‘I am.’ You are pure being — awareness — bliss. To realise that is the end of all seeking. You come to it when you see all you think yourself to be as mere imagination and stand aloof in pure awareness of the transient as transient, imaginary as imaginary, unreal as unreal. It is not at all difficult, but detachment is needed. It is the clinging to the false that makes the true so difficult to see. Once you understand that the false needs time and what needs time is false, you are nearer the Reality, which is timeless, ever in the now. Eternity in time is mere repetitiveness, like the movement of a clock. It flows from the past into the future endlessly, an empty perpetuity. Reality is what makes the present so vital, so different from the past and future, which are merely mental. If you need time to achieve something, it must be false. The real is always with you; you need not wait to be what you are. Only you must not allow your mind to go out of yourself in search. When you want something, ask yourself: do I really need it? and if the answer is no, then just drop it.