Nisargadatta Maharaj’s teaching stands out for its radical directness and refusal to compromise on non-duality. Rather than offering a gradual path with stages, practices, or metaphysical systems, he repeatedly points back to the single, undeniable fact of present consciousness and, even more radically, to that which is prior to consciousness itself. The individual person, the world, and even God as an “other” are treated as provisional appearances, not ultimate realities. This uncompromising stance places his message in contrast with traditions that emphasize heavens, subtle realms, or spiritual hierarchies as enduring truths.

A distinctive hallmark of his approach is the centrality of the simple sense of “I am.” He urges the seeker to abide in this bare feeling of being, without adding any attributes such as “I am this” or “I am that.” This focus on the pure “I am” functions as both method and doorway: by remaining with it and negating everything that can be observed—body, mind, emotions, thoughts—one is led beyond identification with the person. Many other paths emphasize devotion, ritual, cultivation of virtues, or philosophical understanding, whereas here the emphasis falls almost entirely on direct self-inquiry and the steady recognition of being.

Closely related to this is his use of negation, often expressed as a relentless “not this, not that.” Rather than building up a positive spiritual identity or collecting experiences, the teaching strips away every claim about oneself as an object in consciousness. Spiritual visions, altered states, and even refined insights are not given special status; they are treated as further appearances to be seen through. In this way, realization is framed not as an attainment or transformation of a person, but as a clear seeing of what has always been the case once false identifications are discarded.

His style and mode of communication also differ from many traditional teachers. There is little emphasis on formal techniques, institutional structures, or cultivating a personality cult around the guru. The teaching unfolds primarily through sharp, conversational dialogue, often blunt and iconoclastic, aimed at exposing subtle forms of attachment and spiritual ego. While the world is sometimes likened to a dream or projection, this does not translate into a dismissal of sane, responsible conduct; rather, the unreality of the world is asserted only from the standpoint of the Absolute, while practical clarity in daily life is still affirmed.