Part A: For 3,500 years of written history, the spiritual teachers have insisted that the Absolute actuality (which we claim to be looking for) is omnipresent, present everywhere, at all times. If that's not clear, the Vedas emphasize: "present at every point in space and time." That means here, now -- wherever here is to you, and whenever now is to you. Even more directly, the Vedas say "nowhere is it not." This tells us that it must be not only externally located, but internally as well. Therefore, the Vedas say, Tat Tvam Asi: That Thou Art, or as Nisargadatta's book is entitled, I Am That.
Part B: Part A tells us that if I am That, I am not the isolated "person" or "individual" I have been conditioned to suppose that I am. When it is fully recognized that I and That are the same inseparable reality (That being all-encompassing, all inclusive), the sense of being something apart from That dissolves. Self-identity, the self "image," evaporates.
If that hasn't happened in terms of what you call "knowing," then contemplate Parts A and B to discern what is evidently "missing."
What is it that we evidently ignore? Part A, and consequently, Part B. Why do we ignore these?
- The proposition is too simple.
- It means the dissolution of the self-centeredness we've known all our life; that is, the only thing we've ever "known". It means dying to our present "reality".