MIRACLES AND VISIONS - Sri Ramana Maharishi Answers

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Teachings of Sri Ramana Maharshi

 

MIRACLES AND VISIONS

 

PART – 1

 

Preamble

By David Godman

 

Meditation sometimes brings about spectacular side effects; visions

of gods may appear and occasionally supernatural powers such as

clairvoyance and telepathy are developed. Both of these effects can

be deliberately produced. Concentration on a mental image will

sometimes result in visions, particularly if the concentration is

done with devotion or if there is a strong desire for the visions to

appear. Psychic powers (Siddhis) may also be attained by special

yogic exercises. Patanjali's Yoga Sutras, the classic text on Yoga,

lists several exercises which accelerate the development of eight

Siddhis ranging from invisibility to walking on water.

 

Sri Ramana Maharshi discouraged his devotees from deliberately

pursuing either visions or Siddhis by pointing out that they were

products of the mind, which might impede rather than facilitate Self-

realisation. If visions came spontaneously he would sometimes admit

that they were a sign of progress but he would usually add that they

were only temporary experiences in the mind and that they were `below

the plane of Self-realisation'.

 

If Siddhis appeared spontaneously he would outline the dangers of

becoming attached to them, and explain that such powers were more

likely to inflate the ego than eliminate it, and emphasize that the

desire for Siddhis and the desire for Self-realisation were mutually

exclusive.

 

The Self is the most intimate and eternal being whereas the Siddhis

are foreign. Siddhis are acquired by effort whereas the Self is not.

The powers are sought by the mind, which must be kept alert whereas

the Self is realised when the mind is destroyed. The powers only

manifest when there is the ego. The Self is beyond the ego and is

realised only after the ego is eliminated.

 

Questioner: I once before told Sri Bhagavan (Shri Ramana Maharshi)

how I had a vision of Siva about the time of my conversion to

Hinduism. A similar experience recurred to me at Courtallam. These

visions are momentary but they are blissful.

I want to know how they might be made permanent and continuous.

Without Siva there is no life in what I see around me. I am so happy

to think of Him. Please tell me how His vision may be everlasting to

me.

 

Sri Ramana Maharshi: You speak of a vision of Siva. Vision is always

of an object. That implies the existence of a subject. The value of

the vision is the same as that of the seer. That is to say, the

nature of the vision is on the same plane as that of the seer.

Appearance implies disappearance also. Whatever appears must also

disappear. A vision can never be eternal. But Siva is eternal.

 

The vision implies the seer. The seer cannot deny the existence of

the Self. There is no moment when the Self as consciousness does not

exist, nor can the seer remain apart from consciousness. This

consciousness is the eternal being. The seer cannot see himself. Does

he deny his existence because he cannot see himself with the eyes as

in a vision? No. So Pratyaksha (direct experience) does not mean

seeing, but being.

To be is to realise. Hence, `I am that I am'. `I am' is Siva. Nothing

else can be without Him. Everything has its being in Siva and because

of Siva.

 

Therefore enquire `Who am I?' Sink deep within and abide as the Self.

That is Siva as being. Do not expect to have visions of him repeated.

What is the difference between the objects you see and Siva? He is

both the subject and the object. You cannot be without Siva because

Siva is always realised here and now. If you think you have not

realised him it is wrong. This is the obstacle for realising Siva.

Give up the thought also and realisation is there.

 

Question: Yes. But how shall I effect it as quickly as possible?

 

Sri Ramana Maharshi: This is the obstacle for realisation. Can there

be the individual without Siva? Even now he is you. There is no

question of time. If there is a moment of non-realisation, the

question of realisation can arise. But as it is, you cannot be

without Him. He is already realised, ever realised and never non-

realised.

 

Question: I wish to get Sakshatkara (direct realisation) of Sri

Krishna. What should I do to get it?

 

Sri Ramana Maharshi: What is your idea of Sri Krishna and what do you

mean by Sakshatkara?

 

Questioner: I mean Sri Krishna who lived in Brindavan and I want to

see him as the gopis (His female devotees) saw Him.

 

Sri Ramana Maharshi: You see, you think he is a human being or one

with a human form, the son of so and so, whereas He Himself has said,

`I am in the Heart of all beings, I am the beginning, the middle and

the end of all forms of life'. He must be within you, as He is within

all. He is your Self or the Self of your Self. So if you see this

entity (the Self) or have Sakshatkar (direct realisation) of it, you

will have Sakshatkar of Krishna. Direct realisation of the Self and

direct realisation of Krishna cannot be different. However, to go on

your own way, surrender completely to Krishna and leave it to him to

grant the Sakshatkar you want.

 

Question: Is it possible to speak to Iswara (God) as Sri Ramakrishna

did?

 

Sri Ramana Maharshi: When we speak to each other why should we not

speak to Iswara in the same way?

 

Question: Then why does it not happen with us?

 

Sri Ramana Maharshi: It requires purity and strength of mind and

practice in meditation.

 

Question: Does God become evident if the above conditions exist?

 

Sri Ramana Maharshi: Such manifestations are as real as your own

reality. In other words, when your identify yourself with the body,

as in the waking state, you see gross objects. When in the subtle

body or in the mental plane as in dreams, you see objects equally

subtle. In the absence of identification in deep sleep you see

nothing. The objects seen bear a relation to the state of the seer.

The same applies to visions of God.

By long practice the figure of God, as meditated upon, appears in

dreams and may later appear in the waking state also.

 

Question: many visitors here tell me that they get visions or thought-

currents from you. I have been here for the last month and a half and

still I have not the slightest experience of any kind. Is it because

I am unworthy of your grace?

 

Sri Ramana Maharshi: Visions and thought-currents are had according

to the state of mind. It depends on the individual and not upon the

universal presence. Moreover, they are immaterial. What matters is

peace of mind.

 

What is realisation? Is it to see God with four hands, bearing a

conch, a wheel (disc) and a club? Even if God should appear in that

form, how is the disciple's ignorance wiped out? The truth must be

eternal realisation. The direct perception is ever-present

experience. God Himself is known when He is directly perceived. It

does not mean that he appears before the devotee in some particular

form. Unless the realisation is eternal it cannot serve any useful

purpose. Can the appearance of God with four hands be eternal

realisation? It is phenomenal and illusory. There must be a seer. The

seer alone is real and eternal.

 

Let God appear as the light of a million suns. Is it Pratyaksha

(direct experience)? To see a vision of God the eyes and the mind are

necessary. It is indirect knowledge, whereas the seer is direct

experience. The seer alone is Pratyaksha.