this dilemma can be summarized in this manner; if the ego and the mind are composedmerely of thoughts and through investigation we conclude that thoughts are transient projectionsof the mind onto an underlying and more real mental state of pure, apperceptive awareness, wecannot help but give serious consideration to the Advaitin notion that ". . . . for one who can holdto the view that there is only the One Self all outer activity appears a dream or cinema showenacted on the substratum of the Self, so that he will remain an impassive witness." 17At first impression one could easily be misled to believe that the Maharshi was strictly animpersonal and intellectual spiritual guide. However, the bhakti (devotional element) was quiteactive in him at times, and he used to sometimes weep spontaneously while reading certainmystical texts. Ramana vividly described the emotional dimension of his early spiritual life inthese terms:I used to go and weep before those images and before Nataraja (Shiva) that God shouldgive me the same grace He gave to those saints. But this was after the "death"experience. Before that the Bhakti for the sixty-three saints lay dormant, as it were. 18Unlike many contemporary Hindu teachers, the Maharshi discouraged his disciples frombecoming fascinated with the siddhic (supernatural) powers such as telepathy, levitation, astralprojection, or other "miraculous" yogic practices. He advised against indulging in any of these 1979 TAT Foundation. All rights reserved.6Reprinted with permission. TAT Journal Vol. 2, No. 1psychic "gymnastics." Some yogis might develop such powers of mind through destiny, orincidentally as part of their mystical unfolding. According to Ramana, these psychic practicescould easily become diversionary sidetracks from the real problem of trying to discover one'sreal Self.In evaluating the realization of a spiritual teacher we are naturally led to investigate hisdescription of enlightenment. Is this mystical experience a final, once-in-a-lifetime episode, orcan there exist varying degrees of an ever-expanding awakening? The Maharshi spoke of twolevels of immersion in the Self (Brahman):1. nirvikalpa samadhi "a complete absorption in the Self with resultant oblivion to themanifested world; often compared to a bucket of water lowered into a well. . ., in thebucket is water (mind) which is merged with that in the well (the Self); but the bucket(ego) still exists to draw it out again.2. sahaja samadhi pure uninterrupted Consciousness, transcending the mental and physicalplane and yet with full awareness of the manifested world and full use of the mental andphysical faculties. . . often compared with the waters of a river merged in those of theocean." 19Observations on Direct Enquiry as a Meditation TechniqueArthur Osborne, a long-time student of Ramana, observed that most meditators are intellectuallyand experientially quite far from understanding the doctrine of Advaita Vedanta, or practicingthe sadhana (spiritual discipline) of self-enquiry. Because of its abstract nature and rigorousmental demands, its appeal has always been, and will always be limited to a ripe few individuals.To construct a written account of this yogic system that will inspire both the head and the heartpresents a major problem because it is notoriously hard to expound on. The Maharshi's spiritualteachings can be difficult to