After realizing that there is no doer, a question is often asked - what should I do now? How to live this life? What is an ideal action? etc. It is paradoxical, how can you act when you are not the actor? The answer is surprisingly simple. That is what we discuss here.
Knowledge is just refined ignorance. A seeker gains knowledge, only to destroy it. Those who are bound to knowledge, do not progress much. Not knowing is of essence on the path of knowledge. This can be confusing and shocking, can seem paradoxical. Let us explore the truth, bliss and freedom that is not-knowing.
Letting go of the concept of a separate individual, who is the doer of all actions, can be very challenging. And it seems difficult, because there is often misunderstanding, or probably one is easily lost in the jungle of techniques, traditions etc. When it happens, it is actually very natural, spontaneous, and is extremely blissful. One can conduct one's whole life in pure bliss of egolessness.
In this concluding part of the series, we see the problem of spiritual progress and get a detailed summary of all of his teachings. Nisargadatta's philosophy is seen as a distilled form of Advaita or Nondualism. He presents this timeless knowledge in as pure form as possible and in a very direct way.
There is no perceiver and no perceived, but only perceiving. This immediately leads us to unity, oneness. This destroys the doer. Intellect is an obstruction when used to find the absolute. There can be no re-birth. Nisargadatta discusses all these matters.
This life is a practical joke happening in no space and no time. How did I get so involved in it? Was I born in some place at some time in the past? Or is it that a perception appeared in illusory space and time, which I mistook as myself?
Nisargadatta answers many interesting questions here, such as, the utility of spiritual knowledge in worldly life, origin of duality and illusory world, the root of ignorance, the meaning of awakening and how to achieve liberation instantly.
What was I before I was born? Nisargadatta reached the absolute by enquiring about this seemingly strange question. Here we see his train of thoughts. Absolute is, and everything else is a concept. What meaning remains, then, of this life? What should an individual do, when he knows that there is no individual?
What is unmanifest and manifest? Where does the world come from? What is the difference between awareness and consciousness? How to be the awareness? Balsekar explains the answers to these questions as given by Nisargadatta.
Reading the book - "Pointers from Nisargadatta Maharaj", with commentary and discussion. The author, Ramesh Balsekar, narrates the story of how the writing happened. We are introduced to the Absolute Awareness, consciousness and the illusion of the individual or I.
Is enlightenment instantaneous, or is it gradual? Which practice will lead to enlightenment? How to be the witness and remain as non-doer? Is there a supreme doer? What happens when I let go of doership and ownership? Lets discuss these questions.
If the consciousness is only one, if it is universal, why is my experience limited to this mind and body? Why can't everything become an objective experience at once? Why the experience is necessarily limited, although the experiencer is not? Let's introspect and find out.
The essence of I cannot be seen as an object. This puts the mind in a difficult position, which can know only objects. We see limitations of the mind or intellect immediately. We take the next step, and see the experience and the experiencer as two sides of the same coin, inseparable and an appearance in that which is not-two.
Who am I or what is my essence is the most important question one can ask. This is the Self Enquiry. This talk is an introduction to the enquiry and is meant for beginners. We define the essence as that which remains unchanged, and progressively eliminate all that is non-essential, changing and unnecessary. In this way we arrive at the real I.
To be established as the Being-Knowledge-Bliss, the mind needs to be killed. The Master reveals that the mind is only an illusion, movements, thoughts. It is a concept that points to ceaseless activity. To kill the mind, one needs to completely forget it. This statement needs some careful interpretation.
The knowledge of the unity resides in the mind. But its tendencies are still operative, it still sees itself as separate from the whole. I, the ego, cannot be the oneness. The oneness is the dissolution of the ego. An awakened mind is no mind, or a pure mind, a completely still mind. The Master now imparts the teachings about liberation and how a liberated person is, how he acts, and what is his state of mind, or of no mind.
The Self is seen as the empty, conscious, blissful background of all experience. This is a solid realization. All that is being experienced seems less real now. Thus begins a new and transformed life, which is in light not in the darkness. Now the student is encouraged to cultivate the mind and erase the remaining latent tendencies in it. The fruit of which is the oneness, union or liberation while being in the world.