Sri Ramana Teachings: Bhagavan Sri Ramana Maharshi

Showing posts with label Bhagavan Sri Ramana Maharshi. Show all posts

Wednesday, 11 November 2015

Sleep is our natural state of pure self-awareness

In the first comment on my previous article, What happens to our mind in sleep?, an anonymous friend wrote: ‘It cannot be correct that we experience ourselves in sleep and mind is absent. If that were true, everyone is realized during sleep. And once realized, he does not come back to the world. That is why it is said that the mind is in the dormant state. The I thought exists in its primitive form’.

As this anonymous friend wrote, this seemingly common sense reasoning is why it is generally said that our mind or ego exists in sleep in a dormant condition (known as the kāraṇa śarīra or ānandamaya kōśa), but such reasoning oversimplifies the issue, failing to recognise not only some important nuances but also some fairly obvious flaws in its own arguments. Let us therefore consider this issue in greater depth in order to see whether we can understand Bhagavan’s teachings in this regard more clearly.

What happens to our mind in sleep?

A couple of months ago a friend called Vilcomayo wrote a comment on one of my earlier articles, Our memory of ‘I’ in sleep, in which he or she asked, ‘what exactly means “absence of the mind” in sleep? In a state in which our mind is/was absent or subsided, does/did the mind “go” to any other place or does/did it rather subside in its source?’, and today he or she wrote another comment reminding me about this question.

Before replying to this question I would first like to apologise to Vilcomayo for not replying earlier. I receive so many questions by email and in comments on this blog that I am unfortunately not able to reply to all of them immediately, and if I cannot reply to any of them soon enough they tend to join the large backlog of hundreds of questions that I have not yet had time to reply to and may never have time to do so. Therefore, Vilcomayo, you are perfectly justified in reminding me about your question, and I apologise not only to you but also to all the other friends whose questions I have not been able to reply to yet.

What happens to our mind in sleep is not actually an easy question to answer, because it is a question asked from the perspective of waking or dream, the two states in which this mind seems to exist, about sleep, which is the state in which it does not seem to exist. According to Bhagavan the mind does not actually exist even when it seems to exist, so the correct answer is that nothing happens to the mind in sleep, because there is no mind to which anything could ever happen.

The logic underlying the practice of self-investigation (ātma-vicāra)

In a comment on my previous article, Self-investigation (ātma-vicāra) is just the simple practice of trying to be attentively self-aware, an anonymous friend asked, ‘Does this practice work?’ and went on to explain why he or she asked this question, saying, ‘There are so many Gurus each offering a unique method — a method that might have worked for them. The real question is does it work for others? Michael, from your writings I gather you have been practicing this for more than two decades (?). What is your realization so far? Have you been able to achieve what Bhagavan describes? Honestly, if the answer is no, then I will be very skeptical of this method’.

Self-investigation (ātma-vicāra) is just the simple practice of trying to be attentively self-aware

This article is adapted from the replies that I wrote to two emails written by a friend called Ladislav asking for advice on how to practise self-investigation (ātma-vicāra).

First reply

In his first email Ladislav wrote:

My issue: still I can’t feel ‘I’ or my self. I also tried to repeat in my mind the word ‘I’ or ‘I am’, but still I have not succeeded (i.e. I don’t feel anything other than before. I don’t feel myself). I don’t look for sensation but I seek sense of self. Please can you advise me, what do I do to know feeling self?

In reply to this I wrote:

When you say ‘I can’t feel I’, are there two ‘I’s, one of which cannot feel the other? Are you not always just one ‘I’? Are you not always self-aware? Are you not always aware that ‘I am’? There is nothing more to know than this.

Why is it necessary to be attentively self-aware, rather than just not aware of anything else?

A friend recently wrote to me asking:

I have a question if attention has to be drawn (intentionally) to the self, or is it enough if I just remain as I am, surrendering the filthy ego to God? No “fixing the mind into self”, nor “looking for the source” or “I-thought”, but just remaining?

I wrote a brief reply, and he replied asking some further questions, so this article is adapted from the two replies I wrote to him.

Self-knowledge is not a void (śūnya)

In a comment on one of my recent articles, The term nirviśēṣa or ‘featureless’ denotes an absolute experience but can be comprehended conceptually only in a relative sense, a friend called Bob asked several questions concerning the idea of a void, blank or nothingness and expressed his fear of such an idea. He started by asking why all we can now remember about what we experienced in deep sleep is a blank, or rather why we cannot remember anything at all except that we existed, and he suggested, ‘Is this because the illusory dualistic knowing consciousness [our mind or ego] cannot conceive the real non-dual being consciousness[?]’. He then went on to say, ‘I would be lying to you if I said that surrendering myself […] isn’t scary. It is very scary as I am scared of dissolving into the unknown. It is like letting go of the cliff and falling into nothingness, the complete unknown … the cold empty void’, but then asked, ‘is it more accurate to say that myself as I really am, the infinite non dual being consciousness that experiences everything as itself, is not a mere blank void or cold nothingness but is just a reality completely beyond the conceptualisation of my limited dualistic egoic mind[?]’, and added, ‘This seems to make letting go less scary as I am not falling into a cold empty void at all’.

To clarify what he was trying to express he also asked several other questions such as ‘is it right to say the non-dual infinite being consciousness is not a blank void of nothingness, it is just a reality beyond what the limited mind can understand so it appears a blank when tried to be recollected from the illusory dualistic waking state[?]’ and ‘is it right to say when I experience myself as I really am with perfect clarity of self-awareness this previous seeming blank empty nothingness / void I once linked to deep sleep will now be the one true reality as waking & dream would have dissolved into it and the deep sleep state will now be all there ever was / has been[?] The veil of lack of clarity would have been lifted for ever’, before finally expressing his hope that ‘this once seeming cold empty blank void perception of the deep sleep state will not be so but in contrast it will be a reality of pure bliss ... pure happiness of being where I experience everything as myself .. it won’t be cold empty void at all’.

This article is therefore an attempt to reassure Bob that the experience of true self-knowledge is not as scary as it may seem, and that it is something way beyond any idea that our finite mind may have of it.

What is meditation on the heart?

In a comment on one of my recent articles, By attending to our ego we are attending to ourself, a friend called Viswanathan quoted the following passage from chapter 13 of Reflections on Talks with Sri Ramana Maharshi by S. S. Cohen:

Now we turn to the positive side of the question, whether meditation on the Heart is possible. Bhagavan declares it to be possible, but not in the form of investigation, as it is done when the ‘I’ is the subject. Meditation on the Heart must be a special meditation, provided the meditator takes the Heart to be pure consciousness and has at least, an intuitive knowledge of what pure consciousness is. Only that meditation succeeds which has this intuitive knowledge, and is conducted with the greatest alertness, so that the moment thoughts cease, the mind perceives itself in its own home — the Heart itself. This is certainly more difficult to do than to investigate into the source of the ‘I’, because it is a direct assault on, rather direct contact with, the very source itself. It is no doubt the quickest method, but it exacts the greatest alertness and the most concentrated attention, denoting a greater adhikara (maturity).

This passage is the later half of Cohen’s commentary on the following passage from section 131 of Talks with Sri Ramana Maharshi (2006 edition, page 119):

D.: There are said to be six organs of different colours in the chest, of which the heart is said to be two finger-breadths to the right of the middle line. But the Heart is also formless. Should we then imagine it to have a shape and meditate on it?

M.: No. Only the quest “Who am I?” is necessary. What remains all through deep sleep and waking is the same. But in waking there is unhappiness and the effort to remove it. Asked who wakes up from sleep you say ‘I’. Now you are told to hold fast to this ‘I’. If it is done the eternal Being will reveal Itself. Investigation of ‘I’ is the point and not meditation on the heart-centre. There is nothing like within or without. Both mean either the same thing or nothing.

Of course there is also the practice of meditation on the heart-centre. It is only a practice and not investigation. Only the one who meditates on the heart can remain aware when the mind ceases to be active and remains still; whereas those who meditate on other centres cannot be so aware but infer that the mind was still only after it becomes again active.

‘That alone is tapas’: the first teachings that Sri Ramana gave to Kavyakantha Ganapati Sastri

In the comments on one of my recent articles, Can we experience what we actually are by following the path of devotion (bhakti mārga)?, a friend argued that self-investigation (ātma-vicāra) is a two-stage process, and though I tried to explain in my latest article, Trying to distinguish ourself from our ego is what is called self-investigation (ātma-vicāra), that it is actually a single seamless process with no distinct stages, various friends have continued discussing this idea, and at one point this discussion branched off into a discussion about the reliability of what is recorded in the ‘Talks’ section of Sat-Darshana Bhashya, which prompted me to explain (here, here and here) why I generally do not consider anything written or recorded by Kavyakantha Ganapati Sastri or Kapali Sastri to be reliable.

Since discussion of these two separate subjects continued side by side for a while, in one comment a friend called Wittgenstein suggested that it would be useful to consider the first teaching that Bhagavan gave to Kavyakantha in order to see whether he gave any indication at that time that ātma-vicāra is a two-stage process. Wittgenstein concluded that there was no such indication, but asked me to correct him if he had drawn any wrong conclusions from that teaching, so this article is written in reply to him.

Trying to distinguish ourself from our ego is what is called self-investigation (ātma-vicāra)

In a comment on one of my earlier articles, Can we experience what we actually are by following the path of devotion (bhakti mārga)?, a friend called Shiba wrote about the practice of self-investigation (ātma-vicāra) as if it consists of two distinct stages, saying that to ‘concentrate on I-thought is preliminary stage’ and that the next stage is ‘real atma-vichara’, which begins ‘when our minds are fixed in Self’. In reply to this I wrote a comment in which I said:

Shiba, when you write in your first comment, “Atma is true Self. To fix attention on I-thought leads to Atma. Real atma-vichara begin when our minds are fixed in Self. I-thought is best clue to reach Atma and begin real atma-vichara. To concentrate on I-thought is preliminary stage and when other thoughts disappear and I-thought go back to the source (Atma), the next stage, real atma-vichara begin. I think those who can graduate from the preliminary stage are rare. I don’t know when I can graduate from the preliminary stage...”, you imply that ātma-vicāra consists of two distinct stages, and that only the second of these is ‘real atma-vichara’, but this is not actually the case.

Ātma-vicāra does not consist of any distinct stages, because it is a single process in which our self-attentiveness is progressively refined until we experience nothing other than ourself alone. Moreover ātman is ourself as we really are, whereas our ego or ‘I-thought’ is ourself as we now seem to be, so these are not two distinct things, but only one thing appearing differently. Since what we now experience as ourself is only our ego or ‘I-thought’ (which is a confused mixture of ourself and adjuncts), when we investigate ourself we are investigating ourself in the form of this ego, but as we focus our attention or awareness more and more keenly and exclusively on ourself, our ego subsides more and more, until eventually it will vanish in pure self-awareness, which is ourself as we really are (our real ātman).

What is cidābhāsa, the reflection of self-awareness?

In a comment on one of my recent articles, Can we experience what we actually are by following the path of devotion (bhakti mārga)?, an anonymous friend quoted a translation of verses 8 and 9 from Ātma-Vicāra Patikam (a song of eleven verses composed by Sri Sadhu Om about self-investigation, which is the first appendix in Sādhanai Sāram). What he wrote in verse 9 is:

நானெதென் றாய வஃது நலிவதற் கேதே தென்றால்
நானெனு மக விருத்தி ஞானத்தின் கிரண மாகும்
நானெனுங் கிரணத் தோடே நாட்டமுட் செல்லச் செல்ல
நானெனுங் கிரண நீள நசித்துநான் ஞான மாமே.

nāṉedeṉ ḏṟāya vaḵdu nalivadaṟ kēdē deṉḏṟāl
nāṉeṉu maha virutti ñāṉattiṉ kiraṇa māhum
nāṉeṉuṅ kiraṇat tōḍē nāṭṭamuṭ cellac cella
nāṉeṉuṅ kiraṇa nīḷa naśittunāṉ ñāṉa māmē.

பதச்சேதம்: நான் எது என்று ஆய அஃது நலிவதற்கு ஏது ஏது என்றால், நான் எனும் அக விருத்தி ஞானத்தின் கிரணம் ஆகும். நான் எனும் கிரணத்தோடே நாட்டம் உள் செல்ல செல்ல, நான் எனும் கிரண நீளம் நசித்து நான் ஞானம் ஆமே.

Padacchēdam (word-separation): nāṉ edu eṉḏṟu āya aḵdu nalivadaṟku ēdu ēdu eṉḏṟāl, nāṉ eṉum aha-virutti ñāṉattiṉ kiraṇam āhum. nāṉ eṉum kiraṇattōḍē nāṭṭam uḷ sella sella, nāṉ eṉum kiraṇa nīḷam naśittu nāṉ ñāṉam āmē.

English translation: If anyone asks what the reason is for it [the ego] being destroyed when one investigates what am I, [it is because] the aham-vṛtti [ego-awareness] called ‘I’ is a [reflected] ray of jñāṉa [pure self-awareness]. When together with the ray called ‘I’ the investigation [attention or scrutinising gaze] goes more and more within, the extent [or length] of the ray called ‘I’ being reduced [and eventually destroyed], [what will then remain as] ‘I’ will indeed be jñāṉa [pure self-awareness].

By attending to our ego we are attending to ourself

In certain contexts it is of course necessary for us to distinguish our ego from ourself as we actually are, because our ego is not what we actually are, but drawing this distinction is not necessary or helpful in every context, because what seems to be our ego is nothing other than ourself as we actually are. This seeming paradox can be reconciled by considering the analogy of a rope that seems to be a snake. The snake is not what the rope actually is, but what seems to be the snake is nothing other than the rope as it actually is.

If we were walking along a narrow path in semi-darkness and were to see what seems to be a snake lying on the path ahead of us, we would be afraid to proceed any further and would wait till the snake had moved away. However, if after waiting for a while we see that the snake does not move, we may begin to suspect that it is not actually a snake, in which case we would cautiously move forwards to look at it more closely and carefully. If it were not actually a snake but only a rope, our investigation or close inspection of it would reveal to us that what we had been looking at and afraid of all along was only a rope, so our fear of it would dissolve, and with a sigh of relief we would continue our walk along the path.

Our investigation or close inspection of the seeming snake would begin only after we have begun to suspect that it may actually not be a snake but only something else, such as a rope, so once this suspicion has arisen, we would stop insisting to ourself that it is a snake that we are looking at, but would instead consider it to be a seeming snake and perhaps a rope. This is similar to our position when we begin to investigate ourself, this ego. We investigate ourself or look closely at ourself only because we suspect that we may actually not be the ego that we now seem to be, but may instead be something else altogether. Now that this suspicion has arisen in us, we need not continue insisting to ourself that we are only an ego, but can with an open mind begin investigating ourself in order to find out whether we are this ego or something else.

Can we experience what we actually are by following the path of devotion (bhakti mārga)?

In a comment on one of my recent articles, In order to understand the essence of Sri Ramana’s teachings, we need to carefully study his original writings, a friend called Sanjay wrote, ‘I have also noticed that many of the current devotees of Bhagavan somehow are not able to reconcile to the advaitic standpoint of Bhagavan, Shankara and others, but are more comfortable to accept and believe in all their own dualistic ideas’, and this triggered a long discussion, with some other friends defending the path of dualistic devotion against what was perceived to be criticism of it by those who are more attracted to Bhagavan’s non-dualistic path of self-investigation (ātma-vicāra). This article is written partly in response to that discussion.

However, I actually began to write this article before that discussion started, and I did so in response to a comment on one of my earlier articles, What is unique about the teachings of Sri Ramana?, in which a friend called Viswanathan wrote:

[...] I feel that if one continues with total faith in whatever path one goes in, be it Bakthi Margam or Jnana Margam, the destination will be the same — realization of self. [...] it appears to me that it might be just an illusory divide in one’s mind that the two paths are different or that one path is circuitous and the other path is shorter.

Though there is some truth in what he wrote, we cannot simply say that the path of devotion (bhakti mārga) and the path of knowledge (jñāna mārga) are not different without analysing what is meant by the term bhakti mārga or ‘the path of devotion’, because bhakti mārga encompasses a wide range of practices, of which only the ultimate one is the same as self-investigation (ātma-vicāra), which is the practice of jñāna mārga.

The term nirviśēṣa or ‘featureless’ denotes an absolute experience but can be comprehended conceptually only in a relative sense

In a comment on one of my recent articles, The ego is essentially a formless and hence featureless phantom, a friend called ‘Sleepwalker’ quoted a sentence from its thirteenth section, Can self-awareness be considered to be a feature of the ego? (which I had quoted from We are aware of ourself even though we are featureless, the second section in one of my earlier articles, Being attentively self-aware does not entail any subject-object relationship), namely “When we say, ‘I slept peacefully last night’, we are expressing our experience of having been in a state in which we experienced no features”, and asked whether the peacefulness of sleep is not just a feature.

Since the concept of nirviśēṣatva (featurelessness or absence of any distinguishing features) is a significant and useful idea in advaita philosophy, and since it is very relevant to the practice of self-investigation, I decided to write the following detailed answer to this question:

Prāṇāyāma is just an aid to restrain the mind but will not bring about its annihilation

In a comment on one of my earlier articles, The fundamental law of experience or consciousness discovered by Sri Ramana, a friend called Chimborazo wrote:

Michael, sometimes it is said that the source of the ego (all thoughts, ‘I’-thought) is the heart. And the same heart is said to be the source of the breath. Therefore thoughts and breath have the same source. So if one holds one’s breath no thoughts would rise.

I cannot confirm that and I did not learn it in my experience of meditation. Please could you comment on this or clarify.

In reply to this I wrote a comment in which I explained:

Attending to our ego is attending to its source, ourself

A friend recently wrote to me referring to one of my recent articles, The ego is essentially a formless and hence featureless phantom, and asked:

In your most recent post there appears to be two subtly different forms of Self-Inquiry. On the one hand, there is a section in which we are told to turn the attention directly at the ego-I, investigating it. Doing so, it will disappear and be known to be a phantom. On the other hand, in another section, we are told to investigate the source, or “place” from which the ego-I rises in order to annihilate it.

How is karma destroyed only by self-investigation?

A new friend recently wrote to me asking, ‘When we do meditation on I or atma-vichara will all the previous karma be destroyed? How is that?’ The following is what I replied to him:

In order to understand the essence of Sri Ramana’s teachings, we need to carefully study his original writings

In various comments that he wrote on one of my recent articles, Dṛg-dṛśya-vivēka: distinguishing the seer from the seen, a friend called Joshua Jonathan expressed certain ideas that other friends disagreed with, so the comments on that article include some lively discussions about his ideas. I will not quote all of his comments here, but anyone who is interested in understanding more about the context in which this article is written can read them here, here, here, here, here, here, here and here. The following is my reply to some of the ideas he expressed in those comments:

The ego is essentially a formless and hence featureless phantom

In the fourth section of one of my recent articles, ‘Observation without the observer’ and ‘choiceless awareness’: Why the teachings of J. Krishnamurti are diametrically opposed to those of Sri Ramana, I wrote:

The important principle that he [Sri Ramana] teaches us in verse 25 of Uḷḷadu Nāṟpadu is that this ego is only a formless and insubstantial phantom that seemingly comes into existence, endures and is nourished and strengthened only by grasping form (that is, by attending to and experiencing anything other than itself), so we can never free ourself from this ego so long as we persist in attending to anything other than ourself (that is, anything that has any features that distinguish it from this essentially featureless ego). Therefore the only way to free ourself from this ego is to investigate it — that is, to try to grasp it alone in our awareness. Since this ego itself is featureless and therefore formless, and since it can stand and masquerade as ourself only by grasping forms in its awareness, if we try to grasp this ego alone, it ‘will take flight’ and disappear, just as an illusory snake would disappear if we were to look at it carefully and thereby recognise that it is not actually a snake but only a rope.

Dṛg-dṛśya-vivēka: distinguishing the seer from the seen

In a comment that he wrote on my previous article, ‘Observation without the observer’ and ‘choiceless awareness’: Why the teachings of J. Krishnamurti are diametrically opposed to those of Sri Ramana, a friend called Venkat quoted two passages that record what Bhagavan replied on two occasions, first in response to a question that he was asked about the teachings of J. Krishnamurti and second in response to a comment about them.

‘Observation without the observer’ and ‘choiceless awareness’: Why the teachings of J. Krishnamurti are diametrically opposed to those of Sri Ramana

In a comment on one of my recent articles, What is meant by the term sākṣi or ‘witness’?, a friend called Sankarraman wrote:

I wouldn’t say that JK advocated witnessing of thoughts, since he has said that the witness being the ego is tied to thoughts. So that position extenuates him from that charge. But he speaks of the observation without the observer, which is similar to Patanjali’s extinction of thoughts as paving the way for liberation, which is called transcendental aloneness. There are a lot of parallels one can find in the two teachings except that they don’t constitute the flight of the Ajada.

In reply to this I wrote the following comment:

Wednesday, 11 November 2015

Sleep is our natural state of pure self-awareness

Tuesday, 3 November 2015

What happens to our mind in sleep?

Saturday, 31 October 2015

The logic underlying the practice of self-investigation (ātma-vicāra)

Monday, 19 October 2015

Self-investigation (ātma-vicāra) is just the simple practice of trying to be attentively self-aware

Monday, 12 October 2015

Why is it necessary to be attentively self-aware, rather than just not aware of anything else?

Tuesday, 22 September 2015

Self-knowledge is not a void (śūnya)

Saturday, 29 August 2015

What is meditation on the heart?

Saturday, 22 August 2015

‘That alone is tapas’: the first teachings that Sri Ramana gave to Kavyakantha Ganapati Sastri

Saturday, 15 August 2015

Trying to distinguish ourself from our ego is what is called self-investigation (ātma-vicāra)

Tuesday, 11 August 2015

What is cidābhāsa, the reflection of self-awareness?

Friday, 31 July 2015

By attending to our ego we are attending to ourself

Saturday, 18 July 2015

Can we experience what we actually are by following the path of devotion (bhakti mārga)?

Thursday, 25 June 2015

The term nirviśēṣa or ‘featureless’ denotes an absolute experience but can be comprehended conceptually only in a relative sense

Thursday, 18 June 2015

Prāṇāyāma is just an aid to restrain the mind but will not bring about its annihilation

Friday, 5 June 2015

Attending to our ego is attending to its source, ourself

Sunday, 31 May 2015

How is karma destroyed only by self-investigation?

Saturday, 30 May 2015

In order to understand the essence of Sri Ramana’s teachings, we need to carefully study his original writings

Thursday, 28 May 2015

The ego is essentially a formless and hence featureless phantom

Wednesday, 20 May 2015

Dṛg-dṛśya-vivēka: distinguishing the seer from the seen

Monday, 11 May 2015

‘Observation without the observer’ and ‘choiceless awareness’: Why the teachings of J. Krishnamurti are diametrically opposed to those of Sri Ramana