not yet ready for self enquiry?

March 3, 2004

THERE IS NO DOUBT, MY FRIEND

by Dr.Sarada

It may be time to understand the completeness of self-enquiry

Self-enquiry is the complete way. This seems a rather unusual

epithet, does it not, for self-enquiry. We are used to its being

called the direct path or the royal road to self-knowledge. We

have heard it labelled as easy; as the most relevant to the needs

of the present day seeker and the unique way revealed by

Bhagavan Sri Ramana Maharshi. Yet, all these epithets, it

seems, have not persuaded us to take to self- enquiry in

earnest. So it is time to look at it from a fresh angle. To realise

that it is a complete way. It could not be any less as it is given to

us by Bhagavan as the direct, infallible means to

Self-knowledge. To presume that we can either add to it or

substract from it would be the height of presumptousness

indeed. Yet, we need intellectual clarifications and have them,

we shall. The first way in which we render self-enquiry

incomplete is by deciding that it is not suitable for all. While it is

true that it is not suitable for one who decides thus, the very

mental outlook becoming a stumbling block to self-enquiry, to

think that it requires any other competence is a misnomer. Self-

enquiry, like any process or pursuit, does require a

preparedness to follow it. Is it difficult to understand? Why, even

young children respond when the idea is explained to them. With

a change in your name do you change? No they chorus. When

your body grows is your sense of `I any different? `No they

assert. Is not the feeling of `I with you always? `Yes. Hold on to

that. The child is prepared, ready to experiment, find out. Could it

be if it were difficult to understand? A grandmother, on the other

hand, when told the same thing says You make it simple. Is it

really so simple? It couldnt be! Is it, really? Then I will try! There

is some resistance. It couldnt be all that simple says her mind,

But Bhagavan has said it is simple . He has explained it to us in

the simplest way, using our very natural daily experiences of

sleep and waking, of health and disease, of pointing to

ourselves as `I as `I, directly to the spiritual centre, the Heart. If

we make it sound complicated, it must only be to keep ourselves

away from it, to escape it. Can there be anything easier to

understand than the sense of `I, so familiar, so much a part of

our lives?. Can there be anything dearer to hold on to? It is true

that the enquiry seems to produce different results in each

person. In some it immediately re- awakens self-awareness. For

others there are intermittent dips into the source, the self. Yet

others experience a certain sense of detachment and calm and

are able to execute their work better than before, deal with events

in a more insightful manner. For some just the moments of

enquiry are peaceful and there seems no carry over into daily life.

Still others seem to be stuck with a struggle even during their

enquiry and thoughts crop up every other second to disturb their

intention of holding attention on the I. The question therefore

arises, that at least for the last category, Would it not be

advisable to recommend preparatory exercises?. It is alright if

there is a minimum degree of success with self- enquiry. If not,

is it not better to try some other method? There are many

misconceptions in this line of thought. One, that we are capable

of measuring and understanding our own progress and required

to do so. More important, that self-enquiry is not the best

preparation for itself. Thirdly, that it excludes certain other

approaches. The former assumes non-existant capacities. The

latter self-enquiry is incomplete. Both are therefore misdirected

notions. Had some preparations for self-enquiry been essential,

Bhagavan would certainly have clarified, Do self- enquiry only

after you have practised pooja or japa for some years or Do

self-enquiry only after watching the breath or self-enquiry is to be

performed only after the mind has been purified through selfless

service. Bhagavan made no such conditions. Did he hide the

whole truth from us for fear that we would not accept self-enquiry

otherwise? Isnt the very thought very absurd? Or should we

presume to say that Bhagavan was unaware that self-enquiry is

not suited to all? Could there be greater ignorance? Bhagavan

recommended self-enquiry to all who came to him, asking him

for a means to self-knowledge. In those, however, who had

already made a choice and merely wanted his affirmation he

created no distrubance. He allowed them to pursue the chosen

path, provided it would lead them to self-enquiry. Sometimes he

even said so. That other paths would also lead one only to

self-enquiry, does not mean they are essential to it. They are not

a hindrance or contrary to it and so may be pursued if one is

particular about doing so. But self-enquiry does not exclude any

practice. On the other hand, it is the very life time of all practices.

Is one interested in selfless service? Would it be possible

without the underlying attitude of enquiry? Would not the ego

creep in unawares and cheat us at some point or the other? The

ego of serving, the ego of humility itself, the ego of the ideal! And

could self-knowledge result so long as the ego continues? If, on

the other hand the attitude of self-enquiry were to form the basis

of all work, service or otherwise, would not the work itself be

done in the best manner possible and at the same time keep

one in time with the Self? Does one believe that dedicating

action to the Supreme is the best way? How better can this be

achieved than by being in touch with that Force through the

intermittent dips into the source in self- enquiry. Could anything

bring a more immediate recognition that the Supreme is in

charge? Anything short of it would only be an intellectual

dedication. What about living life with alertness, from moment to

moment? Surely alertness comes only when identity is not. It is

identity which clouds perception making one read chosen

meanings into experiences. When identity is questioned and

tackled through self-enquiry then is one truly aware, alert. And

surrender? Has that not been given by Bhagavan himself as the

alternate means? But self-enquiry is surrender! Or perhaps one

may call it forced surrender. Because identity will not drop of its

own accord it is forced to do so through enquiry. Would one

argue that self-enquiry eliminates a personal relationship of love

for the Lord? Ah! Only one who truly pursues self-enquiry would

know the meaning of love at all. When the very bliss of the Lord,

the Supreme wakes up as the inner experience of the I then love

for him would course through ones veins unbridled, burst

through every pore of ones body. Then the shining of His eyes,

the marvel to His smile would light the entire universe and every

atom in it. Has one seen greater love than Bhagavans? He

choked when he read of devotion and nobility. Tears streamed

from his eyes when he sang or heard sacred hymns as only he

can know who has reached the culmination of self-enquiry. All

along the way too self-enquiry makes the heart grow in

compassion and love, in alertness and fullness, in moment to

moment living, in bliss which embraces all. There is no doubt

my friend, there cannot be. Self-enquiry is the complete way and

if one gives oneself to it completely, only the fullness remains.

the abode of bliss the abode of bliss

March 7, 2004

Dear Shawn,

please let me know which Dr. Sarada this is and where you got this text from

I lost your last answer to this request sorry for disturbing you

Michael Bindel