My question about I-Alone is this: in relaxing attention from objects I can be keenly aware of my existence as Sat Chit. That is effortless, but it is not completely and exclusively ‘I’-Self-aware. Other objects are also ‘known’.The following is adapted from what I replied to him:
But, today I have read from you [in Our aim should be to experience ourself alone, in complete isolation from everything else]: “Our real aim should not be just longer durations of self-attentiveness but should be more deep, intense and clear self-attentiveness — that is, attentiveness that is more keenly and exclusively focused on ‘I’ alone, without the least trace of any awareness of anything else.”
First of all, wow! My experience so far is that this is not effortless, but an intense, actively engaged ‘focusing down’, so to speak, on Self.
I just wanted to ask you if that is correct. That intense active focusing is required.
Sunday, 16 April 2017
A friend recently wrote to me asking:
Friday, 24 March 2017
In Uḷḷadu Nāṟpadu verse 33: the ‘I’ that rises to say ‘I have seen’ has seen nothing, which is the final section of one of my recent articles, There is only one ego, and even that does not actually exist, I quoted a Tamil saying, ‘கண்டவர் விண்டில்லை; விண்டவர் கண்டில்லை’ (kaṇḍavar viṇḍillai; viṇḍavar kaṇḍillai), which means ‘those who have seen do not say; those who say have not seen’, and then verse 33 of Uḷḷadu Nāṟpadu, in which Bhagavan says:
Tuesday, 21 March 2017
A friend recently wrote to me saying that a friend of his had advised him that the way to quieten the mind is to watch it, and he implied that watching it means watching whatever thoughts flow through it, because he claimed that ‘once you start watching it [the flow of thoughts] you get separated from your thoughts’, thereby implying that we can detach ourself from thoughts by watching them. This article is adapted from the reply that I wrote to him.
Sunday, 19 March 2017
This article is adapted from the reply that I wrote to a friend who asked: ‘In Hinduism, it is written that if one remembers the Lord at the time of death one will obtain Moksha. Ramana Maharishi seems to endorse the same teaching with regards to Arunachala. I have read the path of Sri Ramana by Sadhu Om and practiced for many years what he calls Jnana japa. I have visited the holy mountain Arunachala many years ago. I am now over 60 and in the last years of my life. I am wondering whether it would be better to change my practice to remembering the Name of Arunachala. Any advice you can give me would be appreciated’.
Tuesday, 14 March 2017
In April the Ramana Maharshi Foundation UK are organising a non-residential retreat in London, which they have asked me to lead, and recently a friend wrote suggesting that ‘in addition to the usual question and answer sessions, some sessions could be devoted to practising guided meditations’, so that ‘the sessions in the retreat should go beyond clarifying doubts to practising focussed meditation’. This article is adapted from the reply I wrote to him.
Wednesday, 8 March 2017
A friend recently wrote to me asking various questions about what I had said in some of the videos on my YouTube channel, Sri Ramana Teachings, and also about several other related topics, so this article is adapted from my reply to her.
This article is my reply to a recent comment on one of my earlier articles, How to attend to ourself?, in which a friend wrote: ‘I have tried being aware of being aware. I find it slightly different than being aware of myself. In being aware of being aware, it is more like getting more awake towards entire gamut of experience. While being aware of myself is more like somewhat withdrawing from other experiences. There is more effort involved in the latter. What is your experience?’
Sunday, 5 March 2017
A friend wrote to me recently asking ‘is it really not necessary to have a living guru if one truly opens oneself to Sri Ramana, and tries as best as one can to live the teachings with devotion and sincerity?’, to which I replied:
Sunday, 26 February 2017
A friend wrote to me recently explaining how he feels most of the time, and he started by saying, ‘I know for sure, that whatever I say, think or do, there is no “I” who is doing anything’, so the following is adapted from what I replied to him:
Sunday, 19 February 2017
After I wrote the article What is the difference between pure awareness and the ego, and how are they related? yesterday, the same friend replied asking me to explain to her the difference between īśvara and the ego, so the following is what I replied to her:
Saturday, 18 February 2017
A friend recently wrote asking me to explain the difference between awareness and consciousness and how consciousness is connected to the ego, so the following is what I wrote in reply to her:
Monday, 6 February 2017
A friend recently wrote asking me to explain Bhagavad Gītā 4.18, in which Krishna says that whoever sees inaction (akarma) in action (karma) and action in inaction is wise (buddhimān), and how to apply this in practice in the context of Bhagavan’s teachings, so the following is an elaboration of my reply to him:
Saturday, 28 January 2017
Uḷḷadu Nāṟpadu verse 12: other than the real awareness that we actually are, there is nothing to know or make known
In section 16 of one of my recent articles, What is aware of everything other than ourself is only the ego and not ourself as we actually are, I quoted and discussed verse 12 of Uḷḷadu Nāṟpadu, after reading which a friend who has translated many of my articles into Italian and posted them on his blog , La Caverna del Cuore, wrote asking me to explain the exact meaning and implication of a word in the third sentence that I had translated as ‘for causing to know’. Since this is a very significant word that has a deep and broad meaning in this context, I will explain its significance in this article.
Sunday, 22 January 2017
Like Bhagavan, Sankara taught that objects are perceived only through ignorance and hence by the mind and not by ourself as we actually are
In two comments on my previous article, What is aware of everything other than ourself is only the ego and not ourself as we actually are, a friend called Ken quoted Swami Nikhilananda’s English translation of Adi Sankara’s commentaries on Māṇḍukya Kārikā 2.12 and 2.33, and in response to that I wrote the following comment:
Sunday, 15 January 2017
In a comment on one of my recent articles, Why does Bhagavan sometimes say that the ātma-jñāni is aware of the body and world?, a friend called Ken wrote, ‘Ramana states: “The ego functions as the knot between the Self which is Pure Consciousness and the physical body which is inert and insentient.” Therefore, there is nothing that can experience other than the Self. [...] since the body is insentient (cannot experience), and only the Self can experience, then any experience that occurs, can only be experienced by the Self’, but contrary to what he argues in this comment and in several other ones, what experiences everything (all forms or phenomena) is not ‘the Self’ (ourself as we actually are) but only ourself as this ego, as I will try to explain in this article.
Friday, 6 January 2017
A friend wrote to me this morning, ‘When this world is nothing but an illusion... Why run after it; why try to change it; why try to enjoy its seeming pleasures; why be over concerned about expected profits and losses; why look forward to various relationships... why? Why not just remain still, now and always...When this world is nothing but an illusion...’, to which I replied:
Whether it be called ‘yōga nidrā’ or ‘nirvikalpa samādhi’, any kind of manōlaya is of no spiritual benefit
A friend recently wrote to me describing how he sometimes goes involuntarily into a sleep-like state, and he asked me about the significance of such experiences, referring to what he had read about the distinction that some people make between ‘yōga nidrā’ or ‘nirvikalpa samādhi’, so the following is what I replied to him: