I Am That...Observation alters the observer

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Nisargadatta; Perfection, Destiny of All.. snip.

Q: When asked about the means for self-realization, you invariably stress the

importance of the mind dwelling on the sense of 'I Am". Where is the causal

factor? Why should this particular thought result in self-realization? How

does the contemplation of 'I am' affect me?

M: The very fact of observation alters the observer and the observed. After

all, what prevents the insight into one's true nature is the weakness and

obtuseness of the mind and its tendency to skip the subtle and focus the gross

only. When you follow my advice and try to keep you mind on the notion of 'I am'

only, you become fully aware of you mind and its vagaries. Awareness, being

lucid harmony {satva} in action, dissolves dullness and quietens the

restlessness of the mind and gently, but steadily changes its very substance.

This change need not be spectacular; it may be hardly noticeable,; yet it is a

deep and fundamental shift from darkness to light, from inadvertence to

awareness.

Q: Must it be the 'I am' formula? Will not any other sentence do? If I

concentrate on 'there is a table' will it not serve the same purpose?

M: As an exercise in concentration - yes.

but it will not take you beyond the idea of the table. You are not interested in

tables, you want to know yourself. For this keep steadily in the focus of

consciousness the only clue you have: your certainly of being. Be with it ,

play with it, ponder over it, delve deeply into it, till the shell of ignorance

breaks open and you emerge into the realm of reality.

Q: It there any causal link between my focusing the 'I am' and the breaking of

the shell?

M: The urge to find oneself is a sign that you are getting ready. The impulse

always comes from within. Unless your time has come, you will have neither the

desire nor the strength to go for self-enquiry whole-heartedly.

Q: Is not the grace of the Guru responsible for the desire and its fulfillment?

Is not the Guru's radiant face the bait on which we are caught and pulled out of

this mire of sorrow?

M: It is the inner Guru {sadguru} who takes you to the Outer Guru, as a mother

takes her child to a teacher. Trust and obey your Guru, for he is the messenger

of you Real Self.

Q: How do I find a Guru whom I can trust?

Q: Your own heart will tell you. There is no difficulty in finding a Guru,

because the Guru is in search of you. The guru is always ready; you are not

ready. You have to be ready to learn; or you may meet your Guru and waste you

chance by sheer inattentiveness and obstinacy.

Take my example; there was nothing in me of much promise, but when I met my

Guru, I listened, trusted and obeyed.

Q: Must I not examine the teacher before I put myself entirely into his hands?

M: By all means examine But what can you find out? Only as he appears to you

on you own level.

Q: I shall watch whether he is consistent, whether there is harmony between his

life and his teaching.

M: You may find plenty of disharmony - so what? It proves nothing. Only

motives matter. How will you know his motives?

Q: I should at least expect him to be a man of self-control who lives a

righteous life.

M: Such you will find many - and of no use to you. A Guru can show the way back

home, to your real self. What has this to do with the character, or temperament

of the person he appears to be? Does he not clearly tell you that he is not the

person? The only way you can judge is by the change in yourself when you are in

his company. If you feel more at peace and happy, if you are in his company. If

you feel more at peace and happy, if you understand yourself more with usual

clarity and depth, it means you have met the right man. Take your time but once

you have made up your mind to trust him, trust him absolutely and follow every

instruction fully and faithfully. It does not matter much if you do not accept

him as your Guru and are satisfied with his company only. Satsang alone can also

take you to your goal, provided it is unmixed and undisturbed. But once you

accept somebody as you Guru, listen, remember and obey. Half-heartedness is a

serious drawback and the cause of much self-created sorrow. The mistake is

never the Guru;'s it is always the obtuseness and cursedness of the discipline

that is at fault.

Q: Does the Guru then dismiss, or disqualify a disciple?

M: He would not be a Guru if he did. He bides his time and waits till the

disciple, chastened and sobered, comes back to him in a more receptive mood.

Q: What is the motive? Why does the Guru take so much trouble?

M: Sorrow and the ending of sorrow. He sees people suffering in their dream he

want them to wake up. Love is intolerant of pain ad suffering. The patience of a

Guru has no limits and, therefore, it cannot be defeated. The Guru never fails.

 

Note, The other half alread posted.