Fwd: Ramana Maharshi and AYP

[Guest guest]

Namaste,

 

This has some good points..

 

AdvancedYogaPractices , " yogani99 " <yogani99 wrote:

 

To read this lesson on the main website, go to http://www.aypsite.org/361.html

 

New Members: It is recommended you read from the beginning of the web archive,

as previous lessons are prerequisite to this one. The first lesson is, " Why This

Discussion? " at http://www.aypsite.org/10.html

 

 

Q: I think there is a major point being missed in meditation approaches. Ramana

Maharshi always said that the most powerful practice is to seek out the

thought/feeling of " I. "

 

Meditation is more of an object/subject practice. Yes, it stills the mind, but

then when meditation is finished, guess who comes back to the forefront? The

ego/mind.

 

By constantly looking for the source of " I " even in the midst of work, play, and

even sleep, the " I " will sink down into the heart, disappear, and leave Union

only.

 

The constant seeking out of the " I " and ignoring everything else is the most

powerful practice and is what has always been said by Ramana, Nisargadatta,

Advaita Vedanta, Yoga Vasistha, and countless others.

 

As a result of this, you will come to automatic and permanent stillness of mind

and constant meditation will become the only state.

 

 

A: Do you think the technique for refining the I-thought is not an

object/subject practice?

 

Non-duality teachers so often dismiss meditation as an object/subject practice,

while tying their students up in endless loops of mental gymnastics, and call it

" self-inquiry. " Often it is an object/object (mind/mind) practice, which is

worse. That's not real self-inquiry.

 

There is an important point being missed all right. The process of self-inquiry

(inquiring the " I " ) you are describing cannot be undertaken with any degree of

success until the witness quality is already present. We cannot transcend the

witness in self-inquiry until we have the abiding stillness to do it in.

 

True meditation is not about object and subject and never the twain shall meet.

It is about refining object into subject in every sitting, until only subject

remains (stillness). This is how the abiding witness is cultivated.

 

The process of refining the I-thought (object) in stillness is actually

meditation from the beginning. It is what Ramana Maharshi taught, and it is an

excellent practice for those who are ready for it.

 

The difference between Ramana's practice and AYP deep meditation is that it has

a " meaning component, " i.e., the concepts of " I " and " inquiring " into to who or

what that is. The Ramana practice is attempting to do several things at the same

time:

 

1. Cultivating stillness through meditation on the I-thought.

 

2. Inquiring into to who or what that " I " is, all the way to its source.

 

3. Attempting to do that all day long in the midst of daily activity.

 

It is a bit much to take on for those who do not already have a significant

spiritual background, for those who are not already " ripe " (See Lesson 328 at

http://www.aypsite.org/328.html).

 

AYP breaks this same process up into digestible components, which can be

incorporated into the daily routine one step at a time:

 

1. Cultivation of abiding inner silence in deep meditation with a mantra

having no meaning, in two short daily sessions. It is much more efficient than

attempting to use an object with meaning all day long. Reminder: This is no more

an object/subject practice than using the I-thought in the Ramana technique.

Actually less so, because meaning is not included. (See Lesson 13 at

http://www.aypsite.org/13.html)

 

2. Developing skill in samyama, which is the ability to release intentions

and inquiries (meaning) in stillness, both in structured practice and as one may

be inclined during the day. This integrates all thinking and activity in

stillness, enabling all of life to be experienced as " stillness in action. " (See

Lesson 150 at http://www.aypsite.org/150.html)

 

3. Incorporating structured self-inquiry into samyama practice with a sutra

such as: " I-Thought - Who am I? " Equivalents can be derived, but it is important

to settle on one for twice-daily structured practice, so the inquiry can be

" baked in. " This has a profound effect on #4. (See Lesson 351 at

http://www.aypsite.org/351.html)

 

4. Inquiring during the day, as one may be inclined, based on a strong

foundation of abiding inner silence (witness) and deep self-inquiry, cultivated

in structured practice.

 

Also see Lesson 350 (at http://www.aypsite.org/350.html) covering a range of

self-inquiry methods for transcending the witness. The approach to self-inquiry

will depend on the inclinations of the individual, and the degree of abiding

witness (ripeness) present over time.

 

Both Ramana Maharshi and Nisargadatta Maharaj were well aware of the importance

of " ripeness, " and were supportive of practitioners undertaking whatever means

necessary to become ripe. Many of their followers have not been nearly as

understanding, and that is why the field of non-dual self-inquiry has remained

esoteric and problematic. There is no need for this. Only an understanding of

the means for becoming ripe should be added. Then non-dual self-inquiry will

become a rich field of realization for everyone.

 

None of this need alter anything you are doing now, assuming you are already

ripe and happily dissolving the " I " in the heart of non-duality. This lesson is

offered for everyone else. Ultimately, it is not about our own experience. It is

about facilitating the process for others in the most effective manner.

 

AYP is mainly concerned with helping all people become ripe. Once that is being

accomplished, the harvest is inevitable. Jnana/advaita is a good harvesting

tool.

 

The guru is in you.

 

http://www.aypsite.org

 

Note: For more background on self-inquiry, see the AYP Self-Inquiry book at

http://www.aypsite.org/books.html#si

 

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