Monday, March 2, 2015

Reality is self-evident and yet beyond description - chapter 42 “I AmThat”

Reality is self-evident and yet beyond description.
 extract from chapter 42 from the book “I AmThat”  of  Sri Nisargadatta Maharaj

Questioner: At what point does one experience reality?
M: Experience is of change, it comes and goes. Reality is not an event, it cannot be experienced. It is not perceivable in the same way as an event is perceivable. If you wait for an event to take place, for the coming of reality, you will wait for ever, for reality neither comes nor goes. It is to be perceived, not expected. It is not to be prepared for and anticipated. But the very longing and search for reality is the movement, operation, action of reality. All you can do is to grasp the central point, that reality is not an event and does not happen and whatever happens, whatever comes and goes, is not reality. See the event as event only, the transient as transient, experience as mere experience and you have done all you can. Then you are vulnerable to reality, no longer armoured against it, as you were when you gave reality to events and experiences. But as soon as there is some like or dislike, you have drawn a screen.

Q: Why then live at all? Why all this unnecessary coming and going, waking and sleeping, eating and digesting?
M: Nothing is done by me, everything just happens I do not expect, I do not plan, I just watch events happening, knowing them to be unreal.

Q: Were you always like this from the first moment of enlightenment?
M: The three states rotate as usual -- there is waking and sleeping and waking again, but they do not happen to me. They just happen. To me nothing ever happens. There is something changeless, motionless, immovable, rocklike, unassailable; a solid mass of pure being-consciousness-bliss. I am never out of it. Nothing can take me out of it, no torture, no calamity.
Q: Yet, you are conscious!
M: Yes and no. There is peace -- deep, immense, unshakeable. Events are registered in memory, but are of no importance. I am hardly aware of them.
Q: If I understand you rightly, this state did not come by cultivation.
M: There was no coming. It was so -- always. There was discovery and it was sudden. Just as at birth you discover the world suddenly, as suddenly I discovered my real being.
Q: Was it clouded over and your sadhana dissolved the mist? When your true state became clear to you, did it remain clear, or did it get obscured again? Is your condition permanent or intermittent?
M: Absolutely steady. Whatever I may do, it stays like a rock -- motionless. Once you have awakened into reality, you stay in it. A child does not return to the womb! It is a simple state, smaller than the smallest, bigger than the biggest. It is self-evident and yet beyond description.
Q: Is there a way to it?
M: Everything can become a way, provided you are interested. Just puzzling over my words and trying to grasp their full meaning is a sadhana quite sufficient for breaking down the wall. Nothing troubles me. I offer no resistance to trouble -- therefore it does not stay with me. On your side there is so much trouble. On mine there is no trouble at all. Come to my side. You are trouble-prone. I am immune. Anything may happen -- what is needed is sincere interest. Earnestness does it.
Q: Can I do it?
M: Of course. You are quite capable of crossing over. Only be sincere.