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Balsekar : Basics of Nisargadatta’s Teaching


samedi 24 mars 2018

(1) Noumenon — pure subjectivity — is not aware of its existence?. Such awareness of its existence comes about only with the arising of consciousness — I am?. This spontaneous arising of consciousness (because that is its nature?, as Maharaj said), brings about the sense of presence, of existence. Simultaneously, it causes the arising of the phenomenal manifestation in consciousness, together with a sense of duality. The Wholeness gets split into the duality of a (pseudo) subject and observed object? — each phenomenal object assumes subjectivity as a "me" concerning all other [X] objects as "others". The objectivization of this duality requires the creation of the twin concepts of "space" and "time" : "space" in which the volume of objects could be extended, and "time" in which the phenomenal images extended in space could be perceived, cognized and measured in terms of the duration of existence.

(2) The human? beings and all other sentient beings are as much an integral part of the total phenomenal manifestation as any other phenomena?. They arise with the arising of the phenomenal universe. As objective phenomena, there is no apparent difference between animate and inanimate objects. But subjectively, it is sentience which is responsible for enabling the sentient beings to perceive. Sentience, as such, is an aspect of consciousness in which the manifestation occurs, but it has nothing to do with the arising of the manifestation. Thus, although sentience enables human beings to perceive other objects, and intellect enables them to discriminate, they are in no way different from all the other phenomena.

(3) The conceptual bondage arises only because each human phenomenon assumes himself to be an independent entity As such he considers himself subject to the bonds of space-time as something tangible and extraneous to his own existence.

(4) Noumenality and phenomenality are identical in the sense that noumenality is immanent in phenomenality Phenomenality has no nature of its own other than noumenality. Noumenality must, at the same time, transcend phenomenality because noumenality is all there is. Phenomenality is merely the objective aspect of noumenality

It is the identification of noumenality with each separate phenomenon, thus producing a pseudo-subject out of what is merely the operational element in a phenomenal object that produces the phantom of an autonomous individual, the ego, which considers itself to be in conceptual bondage.

[xi] The phenomenal functioning as such is quite impersonal, and the illusory entity is wholly unnecessary therein, its place being merely that of an apparatus or mechanism. The impersonal functioning comports impersonal experiencing of both pain and pleasure, and it is only when this experience is interpreted by the pseudo-subject as the ex-periencer experiencing the experience in duration, that the experiencing loses its intemporal, impersonal element of functioning and assumes the duality of objectivization as subject/object.

(5) What-we-are, as noumenon, is intemporal, infinite, imperceptible being. What-we-appear-to-be as phenomena, is temporal, finite, sensorially perceptible separate objects. Truly, we are illusory figments in consciousness. The fact that we, as separate, illusory entities, absurdly expect to be able to transform ourselves into enlightened beings, shows the extent of the conditioning to which we have been subjected. How can a phenomenon, a mere appearance, perfect itself ? Only dis-identification with the supposed entity can bring about the transformation.

(6) It would seem that the mechanism of living is based on the belief that everything that happens in life is the result of acts of volition by the concerned phenomenal objects, the sentient beings. But this would be an incorrect belief because it can be clearly seen that human beings react to an outside stimulus rather than act volitionally. Their living is primarily a sequence of reflexes that leaves hardly any room for what might be considered as acts of will or volition. Their way of life is very much conditioned by instinct, habit, propaganda and the latest "fashion". More fundamentally, the fact is that volition is nothing more than an illusory inference, a mere demonstration, a futile gesture by an energized "me-concept". Apart from the psychosomatic mechanism, there is just no entity to exercise volition. All there is, is the impersonal functioning and the inexorable chain of causation.

[xii] (7) In the absence ausência
of an entity (redundant in the absence? of volition), who is there to exercise the illusory volition and who is there to experience the results of it ? Who is there to be bound and who is there to be liberated ?

The deepest possible understanding of these basics of the Teaching leads to spontaneous and "non-volitional" living. That is the experiencing of the Teaching, the experiencing which is noumenal living. This experiencing soon leads to the immense awakening that this life is one great dream. Then we are enveloped in an overpowering sense of self-effacing unity. What could be left thereafter but the non-volitional witnessing of all that happens during the remainder of our allotted span ?

Such non-volitional witnessing — witnessing all that happens without judging — arises along with a non-objective relation both to oneself and to others. Anon-objective relation to oneself occurs when there is no thought of oneself as an object of any kind, physical or psychic. To know what one is without the slightest need of any explanation from anyone, to have the deepest possible conviction that oneself is totally devoid of any "trace-element of objectivity", is to experience the Teaching. The total lack of any objective quality can only mean the absence of the very concept of both the presence and the absence of the perceptible and the conceivable. A non-objective relation to oneself naturally results in a nonobjective relation to others, which means ceasing to regard all phenomena, sentient or insentient, as objects of oneself. There is then an instant apperception that both the supposed subject (oneself) and the supposed objects (others) exist only as appearances. The result, in other words, is the elimination of the misunderstanding known as "ignorance?", which means in effect the realization of our true nature.

Speaking as "I" (noumenon), we can all — each one of us — say to our phenomenal selves, "be still and know that I am God". It is only when the phenomenal self is absent that the noumenal "I" can be present.