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The Scientific Basis for Nisargadatta’s Description of Reality

January 10, 2017

eternal observer

There are many puzzles about the nature of the world, space, time, matter and energy, and how modern quantum particle physics can be unified with relativity theory and cosmology in a way that also takes into account the nature of the mind and consciousness. Remarkably, all the pieces of the puzzle have already been discovered. All that is really needed is to put all the pieces of the puzzle together in a logically consistent way. Amanda Gefter has gone a very long way toward putting all the pieces of the puzzle together in a logically consistent way as she surveys the landscape of modern physics in her recent book Trespassing on Einstein’s Lawn. She draws these conclusions based on the recent discoveries of dark energy and the holographic principle. The brief outline below extends her work to its logical conclusion, and also demonstrates how these scientific concepts are completely consistent with the description of reality given by Nisargadatta Maharaj, as adapted from the spiritual classic I Am That.

Deepak Chopra refers to things experienced in awareness as excitations in awareness, and to reality as that which is the source of all knowing that exists before things are experienced in awareness. These concepts are very much in line with the way Nisargadatta describes reality. Implicit in these concepts is the idea of the expenditure of energy that gives rise to excitations in awareness. Without that expenditure of energy, there are no excitations, and so at that point nothing can exist. Modern physics comes into the equation in terms of how energy is expended to give rise to these excitations.

It’s important to make a point of qualification: Everything we can say about reality is a story or a mental construct, which is a thought. We can have the direct experience of things in awareness before the story is constructed, or we can tell stories about those things. Science is only a story we tell. Reality can only be that which is the source of all knowing that exists before things are experienced in awareness and any thoughts about those things are mentally constructed, which is to say being is prior to creation and perception. The story of science is only a mental construct of thoughts, but that mental construct is another one of those things that’s experienced in awareness, and so there’s something of a paradox. The real problem with the mental construction of thoughts (particularly the self-referential thoughts that give rise to the mental construction of a self-concept in which the concept of self is emotionally related to the concept of other things in emotionally biased ways) is this emotionally biased mental construction process interferes with our normal tendency to come into alignment with the normal flow of things.

All mental constructs are only stories, and this includes the scientific stories we tell, but the only way we can ever conceptually understand things is to construct scientific theories. If we value the conceptual understanding of things, then we have to construct scientific theories.

There are only three things that we can have any real confidence or trust in: the first are the unbiased/impartial observations of scientific measurements; the second are scientific theories that are based on the logical consistency of mathematics and that are free of paradoxes of self-reference; and the third are the testimonies of trustworthy enlightened beings like Nisargadatta. The outline below only relies on these three trustworthy things.

One last comment about the problem versus the value of mental constructs. The expression of emotionally biased self-concepts are obstructions that interfere with our normal tendency to come into alignment with the normal flow of things, but scientific concepts allow for the technological advancement of human society. Without self-concepts human society would no longer become structured in emotionally biased ways, but without scientific concepts modern society would lose its technological advancements. Without mental constructs, human society would revert back to the kind of organization we see in a flock of birds. Maybe that would be a good thing. Jesus made similar comments about the birds of the field not worrying about where their next meal would come from.

If you want to live your life as free as a bird, then by all means give up your mental constructs. However, if you like the technological advancements of modern society, then it would seem you are stuck with the mental constructs of science. That does not necessarily mean that you have to remain stuck with the emotionally biased mental constructs of a self-concept.

The description of reality given by Nisargadatta is in the non-dual tradition of Shankara. These non-dual concepts can be summarized in terms of Brahman (the undifferentiated consciousness of the void) and Atman (the differentiated focal point of consciousness of the observer):

That which permeates all, which nothing transcends and which, like the universal space around us, fills everything completely from within and without, that Supreme non-dual Brahman−That thou art.”

Brahman is the only truth, the world is illusion, and there is ultimately no difference between Brahman and Atman.”

Atman Brahman

In an ontological sense, everything begins and ends with the void (the true vacuum state). The void can never really be conceptualized, but for the purposes of developing a conceptual system, we can conceptualize the void as nothingness, an empty space of potentiality, or undifferentiated (non-dual) consciousness (awareness).

expanding universe

Creation (as in the creation of the world in the big bang event) requires both the expenditure of energy and the differentiation of consciousness. In relativity theory, this creative energy is called dark energy, which is understood as the accelerated expansion of space that expands relative to the central point of view of an observer. The farther out into space the observer looks, the faster space appears to expand away from the observer. The expenditure of dark energy inherent in this accelerated expansion of space is what gives rise the observer’s accelerated frame of reference. Due to the limitation of the speed of light (as a means of information transfer in three dimensional space) a cosmic horizon surrounds the observer at the central point of view. If we apply the holographic principle to the observer’s cosmic horizon, then all the bits of information that define the configuration states of every observable thing the observer can observe in its world are encoded on the observer’s horizon, which acts as a holographic screen that projects the images of all things to the observer’s central point of view. The expenditure of dark energy also gives a conceptual explanation for the differentiation of the observer’s consciousness at the central point of view or singularity of its world, which is the point of origin of the big bang event.

The Observer, the Screen and the Thing

The relational interpretation of quantum theory tells us that with the expenditure of dark energy every observer has its own world defined by its own observer-dependent cosmic horizon, explaining the nature of cosmic consciousness. The Hilbert space that defines everything observable in the observer’s world is understood in terms of bits of information encoded on the observer’s own cosmic horizon. A consensual reality shared by many observers becomes possible if their respective cosmic horizons overlap in the sense of a Venn diagram and share information, much like the kind of information sharing that occurs in an interactive network of computer screens, like the internet.

Overlapping bounded spaces

Leonard Susskind realized that the observer’s cosmic horizon acts as a holographic screen that projects all images of the observer’s world to the observer’s central point of view, just like the kind of holographic projection that occurs with a physical hologram. The observer’s holographic screen not only projects images of its world, but also projects the observer’s space-time geometry. Each projection of space occurs in a screen output, and a sequence of screen outputs animates that space-time geometry over a sequence of events. Within that projected and animated space-time geometry, the observer (as a focal point of consciousness) appears to follow a world-line. The observer’s horizon only arises because that world-line arises in an accelerated frame of reference due to the expenditure of dark energy.

Observer's Horizon

This holographic encoding of bits of information on the observer’s cosmic horizon is a result of non-commutative geometry. If position coordinates are defined on the observer’s horizon by a finite number of non-commuting variables rather than a continuum of an infinite number of commuting position coordinates, then in effect each quantized position coordinate on the horizon is smeared out into an area element that acts like a pixel and that encodes a bit of information in a binary code of 1’s and 0’s. If there are a total of n non-commuting variables defined on the horizon, these n bits of information are defined by the n eigenvalues of an SU(n) matrix. The Hilbert space for the observer’s world is defined by the quantization of the non-commuting variables. In quantum gravity, the pixel size is about a Planck area, which gives the total number of bits of information encoded on the observer’s cosmic horizon in terms of horizon area as n=(horizon area)/4(Planck area), which is the holographic principle.

Information01

Gravity, which is the curvature of the 3+1 dimensional space-time geometry projected from the observer’s holographic screen to the observer’s central point of view, is then understood to arise from the holographic principle as a thermal average when things are near thermal equilibrium. Ted Jacobson has shown that Einstein’s field equations for the space-time metric (which measure the curvature of the observer’s space-time geometry) arise from the holographic principle as thermodynamic equations of state, which are only valid as thermal averages near thermal equilibrium. Einstein’s field equations for gravity are then understood to only have the validity of a low energy limit.

Black hole projection

Unification of particle physics with gravity then becomes possible through the usual unification mechanisms of super-symmetry and the Kaluza-Klein mechanism of extra compactified dimensions of space. When these unification mechanisms are applied to Einstein’s field equations for the space-time metric, all the usual quantum fields of the standard model of particle physics are generated as extra components of the space-time metric. The final result is akin to 11-dimensional super-gravity, which is a part of M-theory, and is understood as a low energy limit. Internal structure of particles, like electric and nuclear charge, is understood as momentum quantized in extra compactified dimensions of space, while external structure, like ordinary quantized energy and momentum, is understood as a wave-packet in the extended dimensions of space-time. Since this particle behavior is understood to arise from components of the space-time metric, which is only valid as a thermal average near thermal equilibrium, all so-called fundamental forces and elementary particles are understood as a low energy limit or an effective field theory that only arises as a thermodynamic equation of state.

Compactified space

This analysis shows the importance of geometric mechanisms as means of creation. The expansion of space that occurs with the expression of dark energy and the holographic encoding of bits of information on an observer’s horizon that occurs with non-commutative geometry are both geometric mechanisms of creation. The unification mechanisms of super-symmetry and extra compactified dimensions of space are also geometric mechanisms of creation. Without these geometric mechanisms, there is no creation. Without creation of the observer’s world, there is no differentiation of the observer’s consciousness and only the undifferentiated consciousness of the void exists.

horizon information

The observable space-time geometry of the observer’s world is not only projected from the observer’s holographic screen to the observer’s central point of view, but is also animated over a sequence of screen outputs. In the sense of quantum theory, a screen output (projection) is a quantum state reduction, while animation (like the animated frames of a movie) is an ordered sequence of screen outputs. The quantum state of potentiality of the observer’s screen is defined by all possible ways in which bits of information can become encoded on the screen (in the sense of a sum over all possible paths in an information configuration space), and a screen output is a choice that chooses an actual path or an actual state of information. A sequence of screen outputs (animation) arises in the normal flow of energy through the observer’s world (normal in the sense of thermodynamics and the normal flow of heat from hotter to colder states). This gives rise to the normal course of time through the observer’s world as an ordered sequence of screen outputs or events. In the sense of quantum theory, the normal way for this animation to occur is to follow the path of least action, which is like the shortest distance between two points in the information configuration space, and which gives rise to the principle of least action as the classical limit of the quantum state.

Sum over all paths

The normal flow of energy through the observer’s world is understood to arise from an instability in the amount of dark energy. Inflationary cosmology postulates that at the initial moment of creation (the big bang event) dark energy took on a maximal value, but due to an instability, the value of dark energy transitions to a lower value, typically over a sequence of transitions, each of which is like a phase transition or a process of symmetry breaking. In each phase transition, some dark energy burns away and is radiated away as heat. Each phase transition is like the transition from a metastable false vacuum state to a more stable vacuum state of lower energy. As each transition occurs, the observer’s cosmic horizon inflates in size and cools in temperature. This temperature gradient drives the normal flow of energy through the observer’s world as heat tends to flow from hotter to colder states of the observer’s world. This flow of energy gives rise to both the projection of the observer’s space-time geometry from the observer’s horizon that acts as a holographic screen to the observer’s central point of view and the animation of the observer’s space-time geometry over a sequence of screen outputs.

quantum tunneling

The true vacuum state (which is called the void) has zero dark energy and absolute stability. In the final transition to the true vacuum state, dark energy burns away to zero and the observer’s horizon inflates in size to infinity and cools to absolute zero. In the sense of creation, the origin of the big bang event is the singularity that is the source of dark energy, while infinity is the sink as dark energy burns away to zero and heat is radiated away to infinity. In the sense that the observer’s horizon breaks the symmetry of empty space, this final transition restores the symmetry of space. In this final transition, the observable space-time geometry of the observer’s world is no longer projected from the observer’s screen or animated over a sequence of screen outputs, and so the observer’s world disappears from existence. In a metaphysical sense, this final transition to nothingness is both the end of the creation of the observer’s world and the end of the differentiation of the observer’s consciousness.

Illusion and reality

In this conceptual framework, the observer can have both a physical body and an ego, which is the observer’s mentally constructed self-concept. The observer’s physical body is defined by how bits of information are coherently organized on the observer’s holographic screen with the ability for self-replication of form over a sequence of screen outputs. Coherent organization allows for bits of information to become organized into recognizable forms (like distinct entities) that are projected from the observer’s screen to the observer’s point of view, and for the forms to become animated over a sequence of screen outputs. The observer’s physical body is born with the development of coherent organization (in the sense of symmetry breaking like a phase transition) and physical body death is a result of the loss of coherent organization and disorganization of form. All of these observable forms are projected like the animated images of a movie from the observer’s holographic screen to the observer’s central point of view.

Nietzsche

The observer also has a self-concept that in some sense is independent of its physical body. Psychology tells us the self-concept is body-based, but modern physics tells us the self-concept must have an extent in space and time that goes beyond the limits of the physical body. The reason the ego extends beyond the limits of the body has to do with quantum entanglement. All the bits of information that define the observer’s world are entangled because they’re encoded on the observer’s holographic screen. Entanglement is a consequence of holographic encoding, like the entangled bits of information defined by the n eigenvalues of an SU(n) matrix. Entanglement means the bits of information that give rise to the mental construction of the observer’s ego are not just located within the physical limits of the observer’s body or even to those things physically connected to the body, but extend throughout the observer’s world. This tells us that the observer’s holographic screen (that defines its world) is also a mental screen that allows for the mental construction of the observer’s self-concept. Entanglement is in effect before the observer’s physical body is born and after its physical body dies. Entanglement can give rise to the mental construction of the observer’s self-concept, which has the nature of self-referential thoughts, and allows for mental construction of the observer’s ego even after body death. Bits of information entangled on the observer’s screen can give rise to memories and self-referential thoughts that do not depend on a physical body. Self-referential thoughts are emotionally energized by expressions of desire to live a life in the world. In some sense, the manifestation of a physical body is a manifestation of that desire. That desire arises with the normal flow of energy through the observer’s world that animates its world, which can always be traced back to the expression of dark energy that creates the observer’s world in the first place.

singularity

The projection of images from the observer’s screen to the observer’s point of view is like the projection of movie images with the light of a movie projector or the projection of images from a physical hologram with the light of a laser. This projecting light can be called the light of consciousness, which can only emanate from the observer’s own focal point of consciousness. The observer’s light of consciousness gives rise to the observer’s focus of attention, which allows for choice in the sense of quantum state reduction, and which chooses the path the observer follows through its world.

Decision point

Although the normal flow of energy through the observer’s world may be sufficient to explain just about everything that appears to happen in its world, there are some things that it cannot explain. The normal (thermodynamic) flow of energy is unbiased as long as the choices that reduce the quantum state are unbiased, but as is well known, choices often become emotionally biased. The expression of emotional bias interferes with the normal flow of things in the sense of a quantum interference pattern. The normal (unbiased) choice is to follow the path of least action, but with the expression of emotional bias, it’s possible to choose to follow another path that deviates from the normal path, which can happen when the observer’s focus of attention becomes emotionally biased. When choices become emotionally biased, all bets are off and the laws of physics lose their predictability. Emotional bias in the observer’s focus of attention is what makes events in the observer’s world unpredictable. This emotional bias is also what emotionally energizes the observer’s self-concept, as the concept of self is emotionally related to the concept of other things in the observer’s world in emotionally biased ways.

Who I am not

The problem of identity is the problem of self-identification. Self-identification is a problem because it gives rise to a state of bondage, like a prisoner. The true nature of identity is a timeless, unchanging and undivided identity of pure being that does not depend on the creation of the observer’s world, the expenditure of energy in that world or the differentiation of the observer’s consciousness. This true identity of pure being can be directly experienced, but it can never be conceptualized, although it is often referred to as the void, nothingness or undifferentiated (non-dual) consciousness (awareness). On the other hand, the emotional process of self-identification can only lead to a false identity that arises as an emotionally energized false self-concept. Self-identification is always emotional in nature, and depends on the creation of the observer’s world, the expenditure of energy in that world and the differentiation of the observer’s consciousness. With this process of emotional self-identification, it’s as though the observer (the focal point of consciousness out in the audience) emotionally (falsely) identifies itself with the animated form of a character it watches on a screen (as emotionally animated images of the observer’s character are projected from the observer’s holographic screen to the observer’s central point of view).

Plato's cave

The true identity of pure being is only experienced when the differentiated consciousness of the observer returns to its primordial non-differentiated state of existence. This return to the pure being of undifferentiated consciousness or nothingness is only possible when energy is no longer expended, desires are no longer expressed, the observer’s world is no longer created, and the observer’s world disappears from existence. That’s the only way the creation and differentiation process can come to an end. Like awakening from a dream, when the dream comes to an end, the dream (world) disappears and only the true nature of the dreamer (nothingness) remains.

ying-yang

This is how Nisargadatta Maharaj describes the self-identification process:

Self-identifications are patently false and the cause of bondage.

You are the source of reality-a dimensionless center of perception that imparts reality to whatever it perceives-a pure witness that watches what is going on and remains unaffected.

It is only imagination and self-identification with the imagined that encloses and converts the inner watcher into a person.

The person is merely the result of a misunderstanding.

In reality there is no such thing.

Feelings, thoughts and actions race before the watcher in endless succession.

In reality there is no person, only the watcher identifying itself.”

Nisargadatta describes that “nothing perceivable is real”:

Nothing perceivable is real.

Only the onlooker is real, call him Self or Atman.

That which makes you think that you are a human is not human.

It is a dimensionless point of consciousness, a conscious nothing.

All you can say about yourself is ‘I am’.

You are and I am only as points in consciousness.

Nisargadatta also describes the “light of consciousness”:

Whatever happens, I remain.

At the root of my being is pure awareness, a speck of intense light.

This speck, by its nature, radiates and creates pictures in space and events in time, effortlessly and spontaneously.

Nisargadatta describes the Great Illusion:

The totality of all mental projections is the Great Illusion.

When I look beyond the mind I see the witness.

Beyond the witness is infinite emptiness and silence.

Nisargadatta describes the self-identification process occurs as the image of a person appears in the world like the image of a character projected from a screen to an observer:

I am like a cinema screen-clear and empty.

The pictures pass over it and disappear, leaving it as clear and empty as before.

The screen intercepts and reflects the pictures.

These are lumps of destiny, but not my destiny; the destinies of the people on the screen.

The character will become a person when he begins to shape his life instead of accepting it as it comes-identifying himself with it.

All this I perceive quite clearly, but I am not in it.

I feel myself as floating over it, aloof and detached.

There is also the awareness of it all and a sense of immense distance as if the body and the mind and all that happens to them were somewhere far out on the horizon.

To myself I am neither perceivable nor conceivable.

There is nothing I can point out and say ‘this I am’.

Nisargadatta describes self-identification as “ignorance”:

In ignorance the seer becomes the seen and in wisdom he is the seeing.

In reality all is one, the outer being merely a projection of the inner.

The objects in the world are many but the eye that sees them is one.”

Nisargadatta describes the observer at the center of its own world:

Delve deeply into the sense ‘I am’ and you will discover that the perceiving center is universal.

All that happens in the universe happens to you, the silent witness.

Whatever is done is done by you, the universal and inexhaustible energy.

There can be no universe without the witness, no witness without the universe.”

Nisargadatta describes the “purpose of creation”:

“The very purpose of creation is the fulfillment of desire.

Things happen by their own nature.

From my point of view everything happens by itself, quite spontaneously.

I do nothing. I just see them happen.”

Nisargadatta describes that “consciousness is the source of everything”:

Consciousness itself is the source of everything.

I see only consciousness, and know everything to be but consciousness, as you know the pictures on the cinema screen to be but light.

Once you realize that there is nothing in this world which you can call your own you look at it from the outside as you look at a play on the stage or a picture on the screen.

To know the picture as the play of light on the screen gives freedom from the idea that the picture is real.

In reality I only look.

Whatever is done is done on the stage.

Joy and sorrow, life and death, they are real to the man in bondage

To me they are all in the show, as unreal as the show itself.

It is enough to shift attention from the screen onto oneself to break the spell.”

Nisargadatta describes the “path of return”:

For the path of return naughting oneself is necessary.

My stand I take where nothing is.

To the mind it is all darkness and silence.

It is deep and dark, mystery beyond mystery.

It is, while all else merely happens.

It is like a bottomless well, whatever falls into it disappears.”

Nisargadatta describes the nature of truth-realization:

Every moment returns to its source, just as every wave subsides into the ocean.

Realization is in discovering the source and abiding there.”

Nisargadatta describes the “source of consciousness cannot be an object in consciousness”:

The source of consciousness cannot be an object in consciousness.

To know the source is to be the source.

I am not an object in consciousness but its source, its witness, pure shapeless awareness.”

Nisargadatta describes that Absolute reality “is the very source of reality”:

Absolute reality imparts reality to whatever comes into being.

It is the very source of reality.

It is ‘what is’-pure being-the timeless reality.

It is not perceivable; it is what makes perception possible.”

Nisargadatta describes the Supreme state of undifferentiated consciousness:

The Supreme state neither comes nor goes. It is.

It is a timeless state, ever present.

Before the mind happens, I am.

Before all beginnings, after all endings, I am.

All has its being in the ‘I am’ that shines in every living being.

Nisargadatta describes that as the observer’s central point of differentiated consciousness arises in the undifferentiated consciousness of the void (in pure being), the world appears (like the reflection of images from a surface or the projection of images from a screen):

In pure being consciousness arises.

In consciousness the world appears and disappears.

Consciousness is on contact, a reflection against a surface, a state of duality.

The center is a point of void and the witness a point of pure awareness; they know themselves to be as nothing.

But the void is full to the brim.

It is the eternal potential as consciousness is the eternal actual.”

Nisargadatta describes that (non-dual) awareness is beyond all:

Awareness is beyond all.

Awareness is primordial; it is the original state.

Awareness is undivided-aware of itself.

Nisargadatta describes “the way to truth lies through the destruction of the false”:

The way to truth lies through the destruction of the false.

To destroy the false you must question your most inveterate beliefs.

Of these the idea that you are the body is the worst.

It is the clinging to the false that makes the truth so difficult to see.

There is a deep contradiction in your attitude which you do not see.

See your world as it is, not as you imagine it to be.

See the person you imagine yourself to be as a part of the world you perceive within your mind and look at the mind from the outside, for you are not the mind.

Nisargadatta describes “the person is never the subject”:

The person is never the subject.

You can see a person but you are not a person.

The difference between the person and the witness is as between not knowing and knowing oneself.

Mere knowledge is not enough; the knower must be known.

Without knowledge of the knower there can be no peace.

I know myself as I am in reality.

I am neither the body nor the mind. I am beyond all these.

You are accustomed to deal with things, physical and mental.

I am not a thing, nor are you.

We are neither matter nor energy, neither body nor mind.

You are not the body. You are the immensity and infinity of consciousness.

Once you have a glimpse of your own being you will not find me difficult to understand.

You must gain your own experience.

We believe so many things on hearsay.

We never cared to verify.

Nisargadatta describes bodily existence is but “a movement in consciousness”:

I am not my body. I am the witness only.

All things are in me. I am not among things.

You are confused because you believe you are in the world, not the world in you.

You are so accustomed to thinking of bodies having consciousness that you cannot imagine consciousness as having bodies.

Bodily existence is but a movement in consciousness.”

Nisargadatta describes that “the person is in resistance to the very end”:

The person is in resistance to the very end.

It is the witnessing consciousness that makes realization attainable.

It is the witness that works on the person-on the totality of its illusions.”

Nisargadatta describes that “you progress by rejection”:

You progress by rejection.

To question is the essence of revolt.

Without revolt there can be no freedom.

When you refuse to open your eyes, what can you be shown?

Nisargadatta describes the self-destructive process of awakening:

“Destroy the wall that separates, the ‘I-am-the-body-idea’, and the inner and the outer become one.

Investigate your world, apply your mind to it, examine it critically.

Scrutinize every idea about it.

Everything must be scrutinized and the unnecessary ruthlessly destroyed.

There cannot be too much destruction.

For in reality nothing is of value.”

Nisargadatta describes the process of self-inquiry:

The seeker is he who is in search of himself.

Give up all questions except one: “Who am I?”

The only fact you are sure of is that you are.

“I am” is certain. “I am this” is not.

A false question cannot be answered. It can only be seen as false.

The question “Who am I?” has no answer. No experience can answer it.

All I can truly say is ‘I am’.

Nisargadatta describes that being is beyond perceptions in consciousness:

I am beyond consciousness and therefore in consciousness I cannot say what I am.

There is nothing wrong in the idea of a body, but limiting oneself to one body only is a mistake.

In reality all existence, every form, is my own, within my consciousness.

Nisargadatta describes that “reality is essentially alone”:

Reality is essentially alone.

Abandon the idea of a separate ‘I’.

Abandon all self-identifications. It is a vicious circle.

Only Self-realization can break it.

By focusing the mind on ‘I am’, on the sense of being, ‘I am so-and-so’ dissolves.

‘I am a witness only’ remains and that too submerges in ‘I am all’.

Then the all becomes the One and the One-yourself.

Nisargadatta describes that with awakening the dream disappears and only the true nature of the dreamer remains:

The dreamer is one.

I am beyond all dreams.

I am the light in which all dreams appear and disappear.

Nisargadatta describes the observer’s world is only created in an accelerated frame of reference as the focal point of consciousness of the observer follows a world-line. Without this expenditure of energy only the undifferentiated consciousness of the void exists:

The ‘I am’ in movement creates the world.

The ‘I am’ at peace becomes the Absolute.”

Nisargadatta describes “everything is a form of energy”:

Everything is a form of energy.

What is real is nameless and formless, pure energy of life and light of consciousness.”

Nisargadatta describes that “everyone lives in his own world”:

Everyone lives in his own world.

Everything is subjective.

You remain as pure being.

You are watching only; all else happens.”

Nisargadatta describes that “there is no such thing as a separate person”:

There is no such thing as a separate person.

Everything is the cause of everything.

Everything is as it is because the entire universe is as it is.

Nisargadatta describes the bondage of self-identification arises with emotional attachment:

Your attachment is your bondage.

There is trouble only when you cling to something.

It is your desire to hold onto it that creates the problem. Let go.

When you hold onto nothing, no trouble arises.

As long as there is the sense of identity with the body, frustration is inevitable.

It is because of your illusion that you are the doer.

Nisargadatta describes that “to be attached is to be selfish”:

To be attached is to be selfish.

As long as you have a self to defend you must be violent.”

Nisargadatta describes the bondage of self-identification arises with the expression of emotionally biased “free will”:

These is no such thing as free will. Will is bondage

It is your ego that makes you think that there must be a doer.

You are compelled to desire.

You cannot avoid action.

You make it possible by giving it attention.

You identify yourself with your desires and become their slave.”

Nisargadatta describes that “all attachment implies fear”:

All attachment implies fear, for all things are transient.

Fear makes one a slave.

Freedom from attachment is natural when one knows one’s true being.”

Nisargadatta describes the path of return is always a process of detachment:

Discrimination will lead to detachment.

You gain nothing.

You leave behind what is not your own and find what you have never lost:

Your own being.

Nisargadatta describes that liberation is “always from the person”:

Liberation is never of the person, it is always from the person.

The reward of Self-knowledge is freedom from the personal self.”

Nisargadatta describes that “freedom means letting go”:

Freedom means letting go.

Spiritual maturity lies in the readiness to let go of everything.

Giving up is the first step.

The real giving up is in realizing that there is nothing to give up, for nothing is your own.”

Nisargadatta describes that to give up all is to gain all:

“Give up all and you gain all.

Then life becomes what it was meant to be:

Pure radiation from an inexhaustible source.

In that light the world appears dimly like a dream.

Nisargadatta describes that life in the perceivable world is but a dream:

The world you can perceive is a very small world-entirely private.

Take it to be a dream and be done with it.

The world is but a reflection of imagination.

By forgetting who you are and imagining yourself a mortal creature you create so much trouble for yourself that you have to wake up, like from a bad dream.

What you call survival is but the survival of a dream.

Nisargadatta describes that “you are dreaming a dream you call the world”:

Realize that you are dreaming a dream you call the world.

When you have seen the dream as a dream you have done all that needs to be done.

Nisargadatta describes the barrier to awakening is the fear of impersonal being and nothingness:

Go beyond, go back to the source, go to the Self that is the same whatever happens.

See everything as emanating from the light which is the source of your own being.

Find the immutable center where all movement takes birth.

Be the axis at the center-not whirling at the periphery.

Nothing stops you except fear.

You are afraid of impersonal being.”

Nisargadatta describes that “to know that nothing is, is true knowledge”:

To know that nothing is, is true knowledge.

Nisargadatta describes that “what is caused by desire can be undone only in freedom from desire”:

What is caused by desire can be undone only in freedom from desire.

What you see as false dissolves.

Desirelessness comes on its own when desire is recognized as false.”

Nisargadatta describes the shift in the focus of attention that leads to awakening:

As long as there is consciousness of something, its witness is also there.

The two appear and disappear together.

Give attention to the witness to break the spell of the known-the illusion that only the perceivable is real.

As long as you believe that only the perceivable world is real you remain its slave.

To become free your attention must be drawn to the witness.

Nisargadatta describes that “when you refuse to play the game you are out of it”:

Whenever a thought or an emotion of desire or fear comes to your mind, just turn away from it.

Turn away. Refuse attention.

When you refuse to play the game you are out of it.”

Nisargadatta describes that with awakening the illusion of life in the world comes to an end and only timeless being exists:

I am dead already.

Physical death will make no difference.

I am timeless being.”

Nisargadatta describes the role surrender plays in awakening:

Self-surrender is the surrender of all self-concern.

It cannot be done-it happens when you realize your true nature.

When there is total surrender, complete relinquishment of all concern with one’s past, present and future, with one’s physical and spiritual security, when the shell of self-defense is broken, a new life dawns, full of love and beauty.

Complete self-surrender by itself is liberation.”

Nisargadatta describes the “ascension of consciousness” that arises with awakening:

Awareness comes as if from a higher dimension.

The witness that stands aloof-is the watchtower of the real-the point at which awareness, inherent in the unmanifested, contacts the manifested.”

Nisargadatta describes that one’s “true home is in nothingness”:

Love says “I am everything”.

Wisdom says “I am nothing”.

By itself nothing has existence.

Your true home is in nothingness.”

♦♦♦

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2 Comments
  1. Pradeep Kumar permalink

    Dear sir,

    Is this anyway connected to Higgs Boson god particle please enlighten me, if it is in anyway and how. If you feel this as absurd question, please forgive me.

    Thank You,

    Sincerely,

    Pradeep Kumar P.R.

    Like

    • The Higg’s mechanism is a part of the standard model of particle physics, and allows for the unification of the electromagnetic and weak nuclear forces. This mechanism is an example of spontaneous symmetry breaking, like the spontaneous magnetization of a magnet when the temperature becomes low enough, and gives rise to the masses of the matter particles through symmetry breaking.

      This formulation of particle physics naturally arises in quantum field theory. The problem is quantum field theory is not a fundamental theory, but at best is an effective field theory, like a thermodynamic equation of state that arises as a thermal average from more fundamental concepts. Even Einstein’s field equations for gravity are not really fundamental.

      Ted Jacobson has shown that Einstein’s field equations for the space-time metric, which is the nature of gravity, arise as a thermodynamic equation of state from the holographic principle, which is more fundamental than gravity. With the usual unification mechanisms of super-symmetry and the Kaluza-Klein mechanism of extra compactified dimensions of space, Einstein’s field equations for the space-time metric then give rise to all the usual quantum fields of the standard model of particle physics, and so these quantum field equations are also understood as thermodynamic equations of state that arise from the holographic principle as thermal averages. None of these field theories are really fundamental.

      It’s not really necessary to invent new laws of physics or modify the old ones. All the laws of physics are fine just the way they are, but they’re not really laws. In the sense of ontology, the fundamental nature of existence is what exists in reality. In reality, there are no such things as fundamental forces or elementary particles. All so-called fundamental forces and elementary particles arise from the holographic principle as thermal averages, which give rise to thermodynamic equations of state.

      This is just like the equation for sound waves that arises from atomic theory as a thermodynamic equation of state. The phonon or quantum of sound waves is not a fundamental particle. In the same way, the photon or quantum of electromagnetic waves is not a fundamental particle. No particle is really fundamental in an ontological sense, not a photon nor an electron nor a quark. Quantum electrodynamics along with quantum chromodynamics is the basis of conventional atomic theory, but these quantum field theories are no more fundamental than the equation for sound waves. All matter and force field equations, which include the field equations for gravity, the electromagnetic force, and the strong and weak nuclear forces, arise from the holographic principle as thermodynamic equations of state. The holographic principle only arises through the geometric mechanisms of the expansion of space (the expression of dark energy) that gives rise to a cosmic horizon that surrounds an observer at the central point of view and non-commutative geometry that gives rise to the encoding of bits of information on the observer’s cosmic horizon that acts as a holographic screen and projects all images of the observer’s world to the observer’s central point of view. These geometric mechanisms are more fundamental than the field equations for gravity and the standard model of particle physics to which they give rise.

      The big question is what gives rise to these geometric mechanisms? The only possible answer is the void, which is the true vacuum state. In the same way, what gives rise to the consciousness of the observer at the central point of view of its world, as images of that world are projected from the observer’s holographic screen to the observer’s central point of view? Again, the only possible answer is the void. In the ontological sense of what exists in reality, everything begins and ends with the nothingness of the void, which must exist prior to creation and perception.

      What really exists? The void is what really exists. Everything else appears to come into existence over the course of time as energy is expended, like the images of a movie projected from a screen to the point of view of an observer. The void gives rise to both the images and the consciousness of the observer. The void is the nature of timeless being, which is to say It Is.

      Nisargadatta describes this as appearance and reality. The appearance of a world cannot be reality because it cannot be the source of perceiving consciousness within which the appearance of a world appears. Everything in that world appears within consciousness. Reality is the source of consciousness within which the appearance of a world only appears to come into existence, just like a dreamer and its dream. The true nature of the dreamer can only be that which remains when the dreamer awakens from its dream and its dream disappears from existence. When everything in the dreamer’s world disappears, nothing remains. Reality is that which has timeless existence, but as the source of consciousness can only be described as the nothingness of the void.

      When we look back at this period in the history of science, the discovery of the holographic principle by ‘t Hooft/Susskind and Ted Jacobson’s discovery of Einstein’s field equations for the space-time metric arising from the holographic principle as thermodynamic equations of state will be seen as of even greater importance than the Planck/Heisenberg discovery of quantum theory and Einstein’s discovery of relativity theory.

      That is how big this stuff really is.

      Like

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