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EXPERIENCING THE TEACHING

Balsekar : Basics of Nisargadatta’s Teaching

Introduction

samedi 24 mars 2018, par Cardoso de Castro

honnêteté
honestidade
honesty
honneur
honra
honradez
honor
honour
retitude
retidão

(1) Noumenon noumène
númeno
noumenon
noúmeno
νοούμενoν
— pure subjectivity subjectivité
objectivité
subjetividade
objetividade
subjectividad
objectividad
subjectivity
objectivity
Subjektivität
Objektivität
— is not aware of its existence Existenz
existence
exister
existentia
existência
existencia
bios
. Such awareness awareness
being aware
être-conscient
ser-ciente
estar-consciente
dṛṣṭisṛṣṭi
of its existence comes about only with the arising of consciousness Gewissen
conscience
consciência
conciencia
consciencia
Bewusstsein
Bewußtsein
consciencidade
consciousness
conscient
purusârtha
samvid
bodha
cit
chit
— I am. This spontaneous arising of consciousness (because that is its nature nature
physis
phusis
phúsis
natura
natureza
naturaleza
, as Maharaj said), brings about the sense of presence Anwesenheit
présence
parousia
presença
presence
parusía
, of existence. Simultaneously, it causes the arising of the phenomenal manifestation Offenbarkeit
manifestação
manifestation
manifestación
Bekundungsschichten
in consciousness, together with a sense of duality dualité
dyade
duality
dualidad
dualidade
dois
two
deux
. The Wholeness gets split into the duality of a (pseudo) subject sujet
objet
sujeito
objeto
subject
object
Subjekt
Objekt
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 Création
Criação
criação
creation
creación
of the twin concepts of "space Raum
Räumlichkeit
räumlich
espace
espacialité
espaço
espacialidade
espacial
espacio
espacialidad
space
spaciality
spatial
" 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 Seiende
Seiendes
Seienden
l'étant
étants
ente
entes
sendo
beings
being
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 Univers
Universo
Universe
. As objective phenomena, there is no apparent difference différence
bheda
diferença
difference
between animate and inanimate objects. But subjectively, it is sentience expérience
aisthesis
experiência
sensação
impressão
impression
impresión
sensación
sensation
sentience
vāsanā
which is responsible for enabling the sentient beings to perceive. Sentience, as such, is an aspect forme
eidos
eîdos
aspecto
perfil
aspect
of consciousness in which the manifestation occurs, but it has nothing Nichts
néant
nada
nothing
VOIRE vide
to do with the arising of the manifestation. Thus, although sentience enables human beings to perceive other objects, and intellect noûs
Vermeinen
notar
intellect
intelecto
νούς
buddhi
buddhih
VIDE intelligence
enables them to discriminate, they are in no way Weg
chemin
caminho
way
camino
different from all the other phenomena.

(3) The conceptual bondage arises only because each human phenomenon phénomène
fenômeno
phenomenon
phainomenon
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 immanence
imanência
inmanencia
immanent
imanente
inmanente
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 Einzelnhet
singularité
singularidade
singularity
singularidad
individuality
individualidade
individualidad
individuation
individuação
individu
indivíduo
individuum
individual
vereinzelt
isolé
Vereinzeltung
isolement
Vereinzelung
esseulement
singularização
créature
criatura
creature
personne
pessoa
person
, the ego ego
egoísmo
egoism
egoisme
le moi
le mien
« Je »
, 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 Ort
lieu
lugar
location
locus
place
being merely that of an apparatus or mechanism. The impersonal functioning comports impersonal experiencing of both pain douleur
dor
dolor
pain
lype
souffrance
sofrimento
sofrimiento
suffering
and pleasure plaisir
prazer
pleasure
hedone
kama
kāma
kâma
amour du plaisir
philedonía
, 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 Unendlichkeit
unendlich
Infinito
Infini
Infinite
Infinité
, imperceptible being. What-we-appear-to-be as phenomena, is temporal, finite Endlichkeit
finitude
finitude
finitud
finite
limit
limite
limitação
limitación
limitation
, 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 Erscheinung
apparition
manifestação
aparecimento
apariencia
appearance
Erscheinende
aparição
, perfect itself ? Only dis-identification with the supposed entity can bring about the transformation transformation
transformação
transformación
mutation
mutação
mutación
Wandlung
Überführung
transformateur
transfiguration
transfiguração
transfiguración
.

(6) It would seem that the mechanism of living is based on the belief croyance
croire
crença
crer
belief
believe
that everything that happens in life Leben
vie
vida
life
zoe
is the result of acts of volition voluntas
volonté
vontade
voluntad
volition
the will
icchā
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 action
praxis
agir
atuar
ação
act
acción
prattein
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 begreifen 
concevoir
conceber
Begriff
conceito
concept
conception
concepção
concepción
". 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 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 Verständnis
compreensão
entendimento
compréhension
entente
comprensión
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 despertar
éveil
awake
awakening
despiertar
Bodhi
that this life is one great dream sonho
rêve
dream
Morphée
songe
. Then we are enveloped in an overpowering sense of self Selbst
soi-même
Soi
si mesmo
Self
si mismo
A non-personal, all-inclusive awareness.
-effacing unity Einheit
unité
unidade
unidad
unity
. What could be left gauche
esquerda
izquierda
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 Beziehung
Bezug
Verhältnis
Weiter-reden 
relation
relação
relación
rapport
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 connaissance
gnosis
intuition intellectuelle
gnôsis
connaître
conhecer
gnose
knowledge
know
conocer
conocimiento
conhecimento
jñāna
jnāna
jnana
what one is without the slightest need Notwendigkeit
nécessité
necessidade
necesidad
necessity
besoin
need
ananke
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 tendance
tendência
tendency
qualité
qualidade
calidad
quality
attribut
atributo
atribute
guna
gunas
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 richesse
abondance
riqueza
abundância
wealth
prospérité
Artha
moyens
means
meios
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 ignorance
ignorância
ignorancia
ajñāna
ajnana
tamas
", which means in effect the realization of our true nature.

Speaking as "I" Ich-sagen 
dire-Je
Ich
"je"
"moi"
"eu"
mim-mesmo
"I"
faire je
faire-je
Ahamkara
Ahamkāra
Ahamkâra
ahaṃkāra
(noumenon), we can all — each one of us — say to our phenomenal selves, "be still and know that I am God Gott
Dieu
Deus
God
Dios
theos
". It is only when the phenomenal self is absent that the noumenal "I" can be present.


Voir en ligne : NISARGADATTA MAHARAJ

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