Self-enquiry - Theory RAMANA

[Guest guest]

Alton,

 

Good summary. I hope all appreciate it.

 

The only thing that I would add from my practice experience is that

discrimination during the inquiry has been useful. Discrimination

involves seeing - bringing into your solid knowledge - who you are,

and who you are not.

 

I am also aware as I write that I am coming from the "stand" of a

seeker, and that stand certainly includes a separate self. What a

silly idea that is! I certainly know that many are more advanced in

their practice than is this seeker.

 

Since I did not "drop the ego" upon first hearing the truth (which

seems to happen to some), I continue with progressive and sustained

inquiry. I have experienced the softening of some ego

identifications, some others have gone completely. Still focusing

inquiry on others, probably not yet aware of others.

 

I do also see the thing about self-knowledge. When you see that the

rope is not a snake, the snake is gone completely. The mind, and the

identification with objects of mind, is such a troublemaker! The

mind is of the objects though, totally dependant upon the I-thought.

Who sees the I-thought? (Let's get upstream of all the objects).

 

Thank you for your contributions to this group.

 

Not two,

Richard

 

 

RamanaMaharshi, "Alton Slater" <leenalton@h...> wrote:

> Self-enquiry - Theory

>

>

>

> from Be As You Are

> Sri Ramana Maharshi maintained that Self-realisation could be

> brought about merely by giving up the idea that there is an

> individual self, which functions through the body and the

mind.

 

<Snip>

[Guest guest]

Self-enquiry - Theory

 

 

 

from Be As You Are

Sri Ramana Maharshi maintained that Self-realisation could be

brought about merely by giving up the idea that there is an

individual self, which functions through the body and the mind.

A few of his advanced devotees were able to do this quickly

and easily, but the others found it virtually impossible

to discard the ingrained habits of a lifetime without

undertaking some form of spiritual practice.

Sri Ramana Maharshi sympathised with their predicament

and whenever he was asked to prescribe a spiritual practice

which would facilitate Self-awareness he would recommend

a technique he called self-enquiry. This practice was the

cornerstone of his practical philosophy.

 

Before embarking on a description of the technique itself

it will be necessary to explain Sri Ramana Maharshi's views

on the nature of the mind since the aim of self-enquiry is to

discover by direct experience, that the mind is non-existent.

According to Sri Ramana Maharshi, every conscious activity of the

mind or body revolves around the tacit assumption that there is

an `I' who is doing something.

The common factor in `I think', `I remember', `I am acting',

is the `I' who assumes that it is responsible for all these

activities. Sri Ramana Maharshi called this common factor the `I'-

thought (Aham-Vritti). Literally aham-vritti means `mental

modification of `I'. The Self or real `I' never imagines that

it is doing or thinking anything; the `I' that imagines all

this is a mental fiction and so it is called a mental

modification of the Self. Since this is a rather cumbersome

translation of Aham-Vritti it is usually translated

as `I'-thought.

 

Sri Ramana Maharshi upheld the view that the notion of

individuality is only the `I'-thought manifesting itself in

different ways. Instead of regarding the different activities

of the mind (such as ego, intellect and memory) as separate

functions he preferred to view them all as different forms of

the `I'-thought. Since he equated individuality with the mind

and the mind with the `I'-thought it follows that

the disappearance of the sense of individuality

(i.e. Self-realisation) implies the disappearance of both

the mind and the `I'-thought.

This is confirmed by his frequent statements to the effect that

after Self-realisation there is no thinker of thoughts,

no performer of actions and no awareness of individual

existence.

 

Since he upheld the notion that the Self is the only existing

reality he regarded the `I'-thought as a mistaken assumption

which has no real existence of its own.

He explained its appearance by saying that it can only appear

to exist by identifying with an object.

When the thoughts arise the `I'-thought claims ownership of them-

`I think', `I believe', `I want', `I am acting' -

but there is no separate `I'-thought that exists independently

of the objects that it is identifying with.

It only appears to exist as a real continuous entity because of

the incessant flow of identification which are continually taking

place. Almost all of these identifications can be traced back

to an initial assumption that the `I' is limited to the body,

either as an owner-occupant or co-extensive with its physical

form. This `I am the body' idea is the primary source of all

subsequent wrong identifications and its dissolution is the

principal aim of self-enquiry.

 

Sri Ramana Maharshi maintained that this tendency towards

self-limiting identifications could be checked by trying

to separate the subject `I' from the objects of thought which

it identified with. Since the individual `I'-thought cannot exist

without an object, if attention is focused on the subjective

feeling of `I' or `I am' with such intensity that the thoughts

`I am this' or `I am that' do not arise, then the individual `I'

will be unable to connect with objects.

If this awareness of `I' is sustained, the individual `I'

(the `I'-thought) will disappear and in its place there will

be a direct experience of the Self. This constant attention

to the inner awareness of `I' or `I am' was called self-enquiry

(vichara) by Sri Ramana Maharshi and he constantly recommended

it as the most efficient and direct way of discovering

the unreality of the `I'-thought.

 

In Sri Ramana's terminology the `I'-thought rises from the Self

or the Heart and subsides back into the Self when its tendency

to identify itself with thought objects ceases.

Because of this he often tailored his advice to conform to this

image of a rising and subsiding `I'.

He might say `trace the "I"-thought back to its source',

or `find out where the "I" rises from', but the implication was

always the same. Whatever the language used he was advising

his devotees to maintain awareness of the `I'-thought until

it dissolved in the source from which it came.

 

He sometimes mentioned that thinking or repeating `I' mentally

would also lead one in the right direction but it is important

to note that this is only a preliminary stage of the practice.

The repetition of `I' still involves a subject (the `I'-thought)

having a perception of an object (the thoughts `I, I') and

while such duality exists the `I'-thought will continue

to thrive. It only finally disappears when the perception

of all objects, both physical and mental ceases.

This is not brought about by being aware of an `I',

but only by BEING the `I'.

This stage of experiencing the subject rather than being

aware of an object is the culminating phase of self-enquiry.

 

This important distinction is the key element which

distinguishes self-enquiry from nearly all other spiritual

practices and it explains why Sri Ramana consistently maintained

that most other practices were ineffective.

He often pointed out that traditional meditations and

yoga practices necessitated the existence of a subject

who meditates on an object and he would usually add

that such a relationship sustained the `I'-thought instead of

eliminating it. In his view such practices may effectively

quieten the mind, and they may even produce blissful

experiences, but they will never culminate in Self-realisation

because the `I'-thought is not being isolated and deprived

of its identity.

 

 

 

 

 

 

 

 

[Guest guest]

Dear Richard:

 

I should have posted that it was David Goodman and not me that it came from.

 

With me it is all a technical trip as I am not a religious type person. It is a

question of creating the right balance of neurons. We continue to create more

discursive neurons each day than we do mindfulness of focusing neurons. So with

me it will only happen when I can go on permanent retreat and not speak at all

expect when necessary. I try to negotiate with my wife to give me one week for

my practice and the next week will be for her. So far no luck. I am doing around

3 hours of sitting per day and notice some progress in the space between

thoughts but need more time to reach the summit.

 

I know that there are gifted souls that can do it with 15 minutes per day like

some kids that I use used to observe on the piano, but I needed 12 hours per

day to do the same or less that they achieved with 15 minutes.

 

I don't buy the apperception bunk as for me that is just brainwashing. I respect

other people beliefs that it is real for them though.

 

Love,

Alton

-

richard_clarke95125

RamanaMaharshi

Thursday, February 07, 2002 1:37 PM

[RamanaMaharshi] Re: Self-enquiry - Theory RAMANA

 

 

Alton,

 

Good summary. I hope all appreciate it.

 

The only thing that I would add from my practice experience is that

discrimination during the inquiry has been useful. Discrimination

involves seeing - bringing into your solid knowledge - who you are,

and who you are not.

 

I am also aware as I write that I am coming from the "stand" of a

seeker, and that stand certainly includes a separate self. What a

silly idea that is! I certainly know that many are more advanced in

their practice than is this seeker.

 

Since I did not "drop the ego" upon first hearing the truth (which

seems to happen to some), I continue with progressive and sustained

inquiry. I have experienced the softening of some ego

identifications, some others have gone completely. Still focusing

inquiry on others, probably not yet aware of others.

 

I do also see the thing about self-knowledge. When you see that the

rope is not a snake, the snake is gone completely. The mind, and the

identification with objects of mind, is such a troublemaker! The

mind is of the objects though, totally dependant upon the I-thought.

Who sees the I-thought? (Let's get upstream of all the objects).

 

Thank you for your contributions to this group.

 

Not two,

Richard

 

 

RamanaMaharshi, "Alton Slater" <leenalton@h...> wrote:

> Self-enquiry - Theory

>

>

>

> from Be As You Are

> Sri Ramana Maharshi maintained that Self-realisation could be

> brought about merely by giving up the idea that there is an

> individual self, which functions through the body and the

mind.

 

<Snip>

 

 

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[Guest guest]

Merry Meet to you also Sri Leaf,

 

We are all just playing roles in God's Dramatics and if my role is a "final

solution" then "I" we be no more. I am not impatient for my spiritual desires. I

just use every change I have to be mindful and hope my suffering ends.

Aloha,

Alton

 

if you need twelve hours a day, by all means, take those twelve hours and

devote to your practices! If things are getting in the way of your growth

spiritually, then do what you can to remove those, well besides your wife

obviously hehehehe, but explain to her that you will be taking a little more

time for your practices. Just don't niglect her in the process.

 

bless'd be

 

Leaf

 

The universe is golden,

the universe is magickal.

Feel the touch of the Horn'd One warm you,

See the light of the Goddess guide you on your path.

Let the universe shine upon you,

Let the universe flow through you.

Know it to be the God and Goddess joined together,

know them as all that exists.

See them shine through everyone you meet during your day,

So may you always be bless'd.

 

 

 

 

 

Sponsor

 

 

 

 

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