You Are Not Book.indb - Stephen H. Wolinsky Ph. D.

The Veil of spirituality / 97
dishwater. Therefore, I am in no way concerned with
spirituality.” (Nisargadatta Maharaj, The Nectar of Immortality,
p. 177)
Now, not to throw out the baby (spirituality) with the bathwater
(spiritual paths), we can begin to understand that attempts
at “spirituality” through a “spiritual path” to attain
or get something are ego driven or better said, driven by the
illusionary body’s nervous system and its desire to survive.
It is, therefore, suggested that to understand this could be
enough. This “I” do not know, however, the survival need of
the I am is so strong and deep that to “get” this understanding,
a little enquiry might be helpful. Regarding meditation,
Nisargadatta Maharaj said this:
“A little daily housecleaning might be helpful.”
But, for all, including the enquirer, negator and seeker,
I-dentity, too, ultimately must be discarded. When asked what
is the most difficult to discard, Yogananda Paramahansa said
it is the spiritual ego.
Not only does “spirituality” and the “spiritual path” contain
this illusion of an “I” getting something, but psychology, too,
which has now been sanctified and is often followed with the
fervor of a religion also imagines and believes so much in its
theories, conclusions, diagnoses, treatment, and unquestioned
slogans and rhetoric that analysts and therapists do not realize
that these theories and abstractions are manufactured
through the I am by a chemical reaction. Moreover, they
are inferences; abstractions of abstractions of abstractions
with so much more omitted than “seen,” so that naturally,
the theories would have to be limited, inaccurate, and in a
word, unreal.
When asked about analyzing psychological material for
meaning, Ramana Maharishi replied this way: