Identifying the Real “I” and abiding in it

I love the way my teacher, Francis Lucille, describes our true nature—the real "I"—as consciousness or awareness, experienced directly in the moment. When asked, he defines consciousness as “the reality which is hearing these words right now.” This definition not only accurately describes our true nature but also immediately directs us to its experience.

Our real "I" is consciousness, but I prefer to use the term “pure knowing,” which can be accessed by anyone at any time. Contrary to the belief held by many that this realization requires years of spiritual practice and maybe attaining nirvikalpa samadhi, this is not true. We do not need any special qualifications or abilities to access our true nature because it is our true nature—it is who we are. We don’t even need to use our senses to access our true nature. For instance, if someone asks, “How do you know that a table exists?” you might reply, “Because I see it and can touch it.” If someone asks, “How do you know that this mango is sweet?” you might say, “Because I can taste it.” These responses pertain to objects of relative knowledge, which require the five senses and the mind (a total of six senses).

But how do you know that you exist? If someone asks you whether you exist, you will probably think he is crazy because you are 100% certain that you exist. But if you think about it, how do you know that you exist? Do you know that you exist because you can see yourself or hear yourself or touch yourself? In this case, I am not talking about your body but I am talking about the “I” which is the sense of existing or “I AM”. This sense of identity is not a relative knowledge as it does not require any instruments of relative knowledge. In fact it is a knowledge of absolute certainty and it lies at the core of everything. This knowledge of identity is beyond doubt and cannot be challenged unlike the objects of relative knowledge that can be challenged as being a dream. Hence the fact that you exist and that you know that you exist is absolutely certain. If you look closely, this is what you have always been and it is your real nature – the fact that you exist which can be termed as “Sat” or Existence and the fact that you know that you exist which can be termed as “Chit” or Consciousness and if you stay in Sat, Chit without being identified with anything else, you will experience Peace or “Ananda”

After identifying the real “I”, how do I abide in it. But first of all, let us address the question “Why do I need to abide in the real “I”? The answer for this is given by Gautama Buddha who said Samsara is suffering and Nirvana is Shanti which means if we identify ourselves with anything other than the Real “I” we will end up suffering. As long as we believe ourselves to be a separate person, we are not abiding in the Real “I” and this will lead us to misery and death. The Real “I” if investigated does not tell us anything, except that it is the only thing that we can be absolutely certain of. It does not tell us that it is dependent on the body, it does not tell us that it is born and that it will die, it does not even tell us that is limited by time, space or any object or limitless.

Hence true abiding in the real “I” means

1) Not identifying with anything else except the Real “I” or awareness and

2) Living in not knowing or an uncertainty about the limitedness of the Real “I”

Not identifying with anything else except the Real “I” or awareness

We must be absolutely certain in daily living while referring to the Real “I”. For all practical purposes we use the term “I” generously, but a sage knows exactly what he means when he refers to the body, mind or awareness (the real “I”). Although he may talk like everyone else but internally the sage knows what he is talking about as he is abiding in the Real “I”

For example :

When a sage says he is hungry, he actually means the body is hungry. How can awareness be hungry? A sage knows that he (awareness) is knowing that his body is hungry now and needs food.

When a sage says he is sad, he actually knows that his mind is feeling sadness in the moment. How can awareness be sad? He knows that he (awareness) is aware of the feeling of sadness that has engulfed the mind.

Similarly, when a sage says he understands or he is happy or peaceful, he knows that he is talking about his true nature as awareness. When he feels love for everyone irrespective of caste, creed or social status he knows that he is abiding in his true nature as awareness

Hence a sage clearly has the viveka (discrimination) between the body, mind and awareness.

Living in not knowing or an uncertainty about the limitedness of the Real “I”

As we discussed earlier, there is no evidence regarding whether we (as awareness) were born, will die, or are limited by time and space, as the direct experience of awareness does not tell us anything except that it has been the only unchanging constant in our lives. Yet the certainty of our experience of awareness cannot be denied under any circumstances, although any other relative experience can be challenged. Hence, abiding in the real “I” also means living in not knowing about the limitedness or limitlessness of our true nature. This means that we have no idea whether we are limited in time or space or are limitless and eternal. This attitude frees us from any judgments, assumptions, or attachments and allows us to live our lives from moment to moment in the peace of not knowing.

True abiding in our real nature as awareness surely will open up possibilities to explore our limitlessness and eternity as a living experience and not as a concept in the mind.

Om Shanti Shanti

Om Peace Peace