Questioner: What you say sounds convincing, but of what use is it to the private person, who knows itself to be in the world, and of the world?
Maharaj: Millions eat bread, but few know all about wheat. And only those who know can improve the bread.
Similarly, only those who know the Self, who have seen beyond the world, can improve the world. Their value to private persons is immense, for they are their only hope of salvation.
What is in the world cannot save the world; if you really care to help the world, you must step out of it.
Q: But can one step out of the world?
M: Who was born first, you or the world?
As long as you give first place to the world, you are bound by it; once you realize, beyond all trace of doubt that the world is in you, and not you in the world, you are out of it. Of course, your body remains in the world and of the world, but you are not deluded by it.
All scriptures say that before the world was, the Creator was. Who knows the Creator? He alone who was before the Creator, your own Real Being, the Source of all the worlds with their creators.
Q: All you say is held together by your assumption that the world is your own projection. You admit that you mean your personal, subjective world, the world given you through your senses and your mind. In that sense, each one of us lives in a world of his own projection. These private worlds hardly touch each other and they arise from and merge into the ‘I am’ at their centre. But surely behind these private worlds there must be a common objective world, of which the private worlds are mere shadows. Do you deny the existence of such objective world, common to all?
M: Reality is neither subjective nor objective, neither mind nor matter, neither time nor space. These divisions need somebody to whom to happen, a conscious separate centre. But Reality is all and nothing, the totality and the exclusion, the fullness and the emptiness, fully consistent, absolutely paradoxical. You cannot speak about it, you can only lose yourself in it. When you deny reality to anything, you come to a residue which cannot be denied.
All talk of jnana is a sign of ignorance. It is the mind that imagines that it does not know and then comes to know. Reality knows nothing of these contortions. Even the idea of God as the Creator is false.
Do I owe my being to any other being? Because l am, all is.
Q: How can it be? A child is born into the world, not the world into the child. The world is old and the child is new.
M: The child is born into your world. Now, were you born into your world, or did your world appear to you?
To be born means to create a world around yourself as the centre. But do you ever create yourself? Or did anyone create you?
Everyone creates a world for himself and lives in it, imprisoned by one’s ignorance.
All we have to do is to deny reality to our prison.
Q: Just as the waking state exists in seed form during sleep, so does the world the child creates on being born exist before its birth. With whom does the seed lie?
M: With him who is the witness of birth and death, but is neither born nor dies. He alone is the seed of creation as well as its residue. Don’t ask the mind to confirm what is beyond the mind.
Direct experience is the only valid confirmation.
- Sri Nisargadatta Maharaj.
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