Ramana Maharshi

[Guest guest]

Harsha: Ramana Maharshi taught mostly in Silence. When he spoke, what he

said was specific to each person. Here he speaks to Paul Brunton.

 

13. Realization:

Q: If 'I' am always here and now, why don't I feel it?

 

M: That's is the point! Who says that it is not felt? Does the real 'I' say

it or the false 'I'? Examine it. You will find it is the wrong 'I'. The

wrong 'I' is the obstruction. It has to be removed in order that the true

'I' might not be hidden.

 

The feeling, 'I have not realized,' is the obstruction to realization. In

fact, you are already realized; there is nothing to realize. If there were,

it would have to be something new, not existing so far, that would occur

sometime in the future.

 

What has birth will also die. If realization were not eternal it would not

be worth having. Therefore, what we seek is not that which must happen

afresh. It is only that which is eternal and which is not known, due to

obstructions, that is what we seek. Ignorance is the obstruction. Remove it,

and all will be well.

 

The ignorance is identical with the 'I'-thought. Find its source and it will

vanish. The 'I'-thought is like a spirit which is not palpable, and it rises

up simultaneously with the body, flourishes on it and disappears with it.

The body-consciousness is the wrong 'I'. Give it up! This is done by seeking

the source of the 'I'. The body does not say 'I am'. It is you who says, 'I

am the body.' Find out who this 'I' is. Seeking its source, it will vanish.

 

Q: What is to be our sadhana?

 

M: The sahaja of siddha! Sahaja is the original state so that sadhana

amounts to the removal of obstacles for the realization of this abiding

truth.

 

By repeated practice one can become accustomed to turning inwards and

finding the Self. One must always and constantly make an effort, until one

has permanently realized. Once the effort ceases, the state becomes natural

and the Supreme takes possession of the person with an unbroken current.

Until it has become permanently natural and your habitual state, know that

you have not realized the Self, only glimpsed it.

 

The soul that realizes the Self may still be connected with a working body,

senses, and mind, without identifying itself with that body.

 

There can be satisfaction only when you reach the source, otherwise there

will be restlessness.

[Guest guest]

Hi Harsha,

I have a very specific question about the quote from Ramana Maharshi's talks

with Paul Brunton. He says "By repeated practice one can become accustomed to

turning inwards and finding the Self. One must always and constantly make an

effort, until one has permanently realized. Once the effort ceases, the state

becomes natural and the Supreme takes possession of the person with an unbroken

current. Until it has become permanently natural and your habitual state, know

that you have not realized the Self, only glimpsed it. "

 

My question is about this word "Supreme." I find this word also in Nisargadatta

and I am wondering if it is an unsatisfactory attempt by the translator to

translate some term, or if it is accurate. I mean, why not translate it as "the

Self" or "I Am" or "God" ? My best guess is that it is a placeholder

word for

what is ineffable and inexpressible but within the possibilities of experience.

 

Curious to hear yours or anyone's thoughts on this.

 

David

 

 

 

At 10:24 AM 4/8/99 -0400, you wrote:

>

> Harsha: Ramana Maharshi taught mostly in Silence. When he spoke, what he said

> was specific to each person. Here he speaks to Paul Brunton.

>

> 13. Realization:

>

> Q: If 'I' am always here and now, why don't I feel it?

>

> M: That's is the point! Who says that it is not felt? Does the real 'I' say

> it or the false 'I'? Examine it. You will find it is the wrong 'I'. The wrong

> 'I' is the obstruction. It has to be removed in order that the true 'I' might

> not be hidden.

>

> The feeling, 'I have not realized,' is the obstruction to realization. In

> fact, you are already realized; there is nothing to realize. If there were,

> it would have to be something new, not existing so far, that would occur

> sometime in the future.

>

> What has birth will also die. If realization were not eternal it would not be

> worth having. Therefore, what we seek is not that which must happen afresh.

> It is only that which is eternal and which is not known, due to obstructions,

> that is what we seek. Ignorance is the obstruction. Remove it, and all will

> be well.

>

> The ignorance is identical with the 'I'-thought. Find its source and it will

> vanish. The 'I'-thought is like a spirit which is not palpable, and it rises

> up simultaneously with the body, flourishes on it and disappears with it. The

> body-consciousness is the wrong 'I'. Give it up! This is done by seeking the

> source of the 'I'. The body does not say 'I am'. It is you who says, 'I am

> the body.' Find out who this 'I' is. Seeking its source, it will vanish.

>

> Q: What is to be our sadhana?

>

> M: The sahaja of siddha! Sahaja is the original state so that sadhana amounts

> to the removal of obstacles for the realization of this abiding truth.

>

> By repeated practice one can become accustomed to turning inwards and finding

> the Self. One must always and constantly make an effort, until one has

> permanently realized. Once the effort ceases, the state becomes natural and

> the Supreme takes possession of the person with an unbroken current. Until it

> has become permanently natural and your habitual state, know that you have

> not realized the Self, only glimpsed it.

>

> The soul that realizes the Self may still be connected with a working body,

> senses, and mind, without identifying itself with that body.

>

> There can be satisfaction only when you reach the source, otherwise there

> will be restlessness.

>

>

>