Everyone knows ‘I am.’ There is the confusion that the ‘I’ is the body. Because the ‘I’ arises from the Absolute and gives rise to buddhi (Intellect). In buddhi the ‘I’ looks the size and shape of the body, na medhaya means that Brahman cannot be apprehended by buddhi. (Source: Talks with Sri Ramana Maharshi, … Continue reading Ramana Maharshi on the “I Am”
Question: What does sadhana mean?
Answer: What truly exists is ultimate reality, the Self. The ego and the world are no more than objects superimposed upon it. “I am”, which is the source of all experience, is beyond the experiencer/experienced duality. When we place the accent on the “I am”, on being aware, and not on thought nor on perception, we gradually become deeply relaxed, both on the neuro-muscular level and on a mental plane.
If we disinterestedly observe all the states we experience, we soon come to realize that each perception, each thought, is reabsorbed into knowledge, ‘I know’: the only true reality, before any other activity commences. Let yourself sink deeply within this stillness each time it makes itself felt.
The world you perceive is none other than a figment of the imagination founded on memory, fear, anxiety and desire. You have locked yourself away within this world…
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Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its … Continue reading Ramana Maharshi on Happiness
God is also part and parcel of this dream world of ours. When we wake up from the dream called World, we realise only we exist as Brahman or Pure Consciousness (that is, Consciousness without any contents) - no God, no World. Who then is God? God is only Brahman with power of Maya (that … Continue reading God
Ignorance - ajnana - is of two kinds: (1) Forgetfulness of the Self. (2) Obstruction to the knowledge of the Self. Aids are meant for eradicating thoughts; these thoughts are the re-manifestations of predispositions remaining in seed-form; they give rise to diversity from which all troubles arise. These aids are: hearing the truth from the … Continue reading Ramana Maharshi on Ignorance
21-24. D.: What is this ignorance? M.: Listen. In the body appears a phantom, the ‘false-I’, to claim the body for itself and it is called jiva. This jiva always outward bent, taking the world to be real and himself to be the doer and experiencer of pleasures and pains, desirous of this and that, … Continue reading Ignorance (Maya, Avidya)
10. Then, addressing Nidagha, Ribhu said: I shall tell you about the definition of the Self, which is not available in all the triad of time—past, present, and future— 11. ever the most secret of the secret, by summarizing what has been expounded by Siva. There is nothing that can be talked of as non-Self, … Continue reading Ribhu Gita on Brahman (aka Self, Consciousness)
"For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure. I never can catch myself at any time without a perception, and never can observe any thing but the perception. … Continue reading Hume’s Bundle Theory of the Self
Pure Consciousness is the Self. You are not the body and mind; you’re the Self. Self is realised with dead mind, that is, mind devoid of thoughts and turned inward.
We exist in deep sleep or dreamless sleep as evidenced by our remembrance of the state during the waking state as when we say “I slept happily”. What also characterizes the dreamless sleep is that we exist during it without being associated with the body and mind. What is our real or true nature should … Continue reading The Philosophy of Ramana Maharshi in 800 Words