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acquire anything new, only give up false ideas and useless accretions.152. Instead of doing this, we try to grasp something strange and mysterious because we believe happiness lies elsewhere. This is the mistake.153. Forgetfulness of your real nature is true death; remembrance of it is rebirth.154. What appears will also disappear and is therefore impermanent. The Self never appears and disappears and is therefore permanent.155. It is the only Reality.156. Environment, time, and objects all exist in oneself.157. How can they be independent of me?158. They may change, but I remain unchanging.159. Make no effort either to work or to give up work; your very effort is the bondage.160. What is destined to happen will happen. Leave it to the higher power; you cannot renounce or retain as you choose.161. The feeling I work is the hindrance.162. Ask yourself, Who works? Remember who you are. Then the work will not bind you; it will proceed automatically.163. Realization is nothing to be gained anew.164. You are the Self. You are already and eternally That.165. There is never a moment when the Self is not; it is ever-present, here and now.166. If Realization were something to be gained hereafter, there would be an equal chance of its being lost; this cannot be Liberation, which is eternal.167. Realization consists of getting rid of the false idea that one is not realized.168. What is called mind is a wondrous power residing in the Self.169. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind.170. Self-inquiry directly leads to Self-realization by removing the obstacles which make you think that the Self is not already realized.171. It reveals the truth that neither the ego nor the mind really exists and enables one to realize the pure, undifferentiated Being, which is the Self or the Absolute.172. Free will and destiny last as long as the body lasts.173. Wisdom transcends both, for the Self is beyond knowledge and ignorance.174. Pain or pleasure is the result of past actions and not of the present...they alternate with each other.175. One must always try to abide in the Self and not be swayed by the pain or pleasure met with occasionally.176. One who is indifferent to pain or pleasure can alone be happy.177. Thoughts change but not you.178. Thoughts form your bondage and are not external to you, so no external remedy be sought for freedom.179. What does it matter if the mind is active? It is only so on the substratum of the Self.180. Hold to the Self even during mental activity.181. The I casts off the illusion of I and yet remains as I.182. Such is the paradox of Self-realization.183. You give up various possessions. If, instead, you give up I and mine, you give them all up in one stroke and lose the very seed of possession.184. Disinterest in the non-Self must be very strong to do this.185. Ones eagerness must be equal to that of a person kept under water while trying to rise to the
surface to breathe.186. Be what you are.187. That which is, is ever present. Even now you are It, and not apart from It.188. The expectation to see and the desire to get something are all the working of the ego.189. Be yourself and nothing more.190. Pleasure or pain are only aspects of the mind. Our essential nature is happiness.191. We forget the Self and imagine the body or the mind to be the Self. It I this wrong identity that gives rise to misery.192. Happiness is inherent in everyone and is not due to external causes.193. Because you have lost hold of the Self, thoughts afflict you; you see the world and doubts arise, along with anxiety about the future.194. There is no use removing doubts.195. If we clear one doubt, another arises, and there will be no end of doubts. All doubts will cease only when the doubter and his source have been found. Seek for the source of the doubter, and you find he is really nonexistent.196. Doubter ceasing, doubts will cease.197. Investigate the nature of the mind and it will disappear.198. Because of the emergence of thought, you surmise that it has an origin and call that the mind.199. When you inquire to see what it is, you find there is really no such thing as mind.200. When the mind has thus vanished, you realize eternal Peace.201. When the mind, turning inward, inquires, Who am I? and reaches the heart, that which is I (the ego) sinks crestfallen, and the One (Self) appears of its own accord as I-I. Though it appears thus, it is not the ego; it is the Whole.202. It is the real Self.203. The Self is free from all qualities.204. Good or bad qualities pertain only to the mind.205. The numeral one gives rise to other numbers. The truth is neither one nor two.206. It is as it is.207. Dvaita and advaita are relative terms. They are based on a sense of duality. There is actually neither dvaita nor advaita.208. I Am That I Am...209. Simple Being is the Self.210. The limited and multifarious thoughts having disappeared, there shines in the Heart a kind of wordless illumination of I-I, which is pure Consciousness.211. If one remains quiet without abandoning that understanding, then egoitythe individual sense of the form I-am-the-bodywill be totally destroyed. And ultimately, the final thought, the I-thought, will also be extinguished, like camphor that is burned by fire.212. The great sages and scriptures declare that this alone is Realization.213. Meditation is your true nature now.214. You call it meditation because other thoughts distract you. When these thoughts are dispelled, you remain in the state of meditation, free from thoughts.215. When the practice becomes firm, your real nature shows itself as meditation.216. When meditation is well-established, it cannot be given up. It will go on automatically, even when you are engaged in work or play. It will persist in sleep, too.217. Meditation must become so deep-rooted that it will be natural to one.218. Birth and death pertain only to the body...219. ...they are superimposed
on the Self, giving rise to the delusion that birth and death relate to the Self.220. If one dies while still alive, one need not grieve over anothers death.221. Discover the undying Self and be immortal and happy.222. Why do you worry about life and death?223. Deathlessness is our real nature. The real I exists here and now.224. There is neither creation nor destruction, neither destiny nor free will, neither path nor achievement.225. This is the final truth.[Source: The Essential Teachings of Ramana Maharshi, Edited by Matthew GreenblattComments or questions, as always, very welcome.
Self-Atma: The Teachings of Sri Ramana Maharshi Part One & Two"That state which transcends speech and thought is mouna. That which is, is mouna. How can mouna be explained in words? Sages say that the state in which the thought "I" (the ego) does not rise even in the least, alone is Self (swarupa) which is silence (mouna). That silent Self alone is God; Self alone is the jiva (individual soul). Self alone is this ancient world. All other kinds of knowledge are only petty and trivial knowledge; the experience of silence alone is the real and perfect knowledge. Know that the many objective differences are not real but are mere superimpositions on Self, which is the form of true knowledge." - Sri Ramana Maharshi> > The evidence is nailed on the front door of www.sahajayoga.org/ > > The collective claim of the SY organization that Self Realization is> Kundalini awakening is so simplistic that it defies logic and common> sense. This ignorance is the very reason they believe that all they > need is awaken the kundalini, thus instantly making the person self-> realized!!! Despite that claim, hundreds of thousands have walked> away from Sahaja Yoga despite the so-called bestowing of 'self-> realization'; despite having attained the same self-realization that> SYs have; despite feeling the same Cool Breeze. Only SYs think they > are self-realized all the time, the proof being the Cool Breeze.> > But the Cool Breeze is evidence of second birth by the Spirit, not> realization of that Spirit! This was only realized by me after years> away from the collective, away from all their ignorance and rituals.> You cannot realize your Spirit (Self) in Sahaja Yoga because of the> collective mindset--chakras, kundalini, nadis, etc., (SYSSR)--and> the constant, compulsive need of treatments to keep them clean.> > Without the many tributaries, streams and rivers of the Blossom > Time it will be almost impossible for humanity to know/realize > what the Ocean of Self is all about> Part OneSelf-Atma The Teachings of Sri Ramana Maharshi Edited by David Godman Question: What is Reality? Sri Ramana Maharshi: Reality must be always real. It is not with forms and names. That which underlies these is the Reality. It underlies limitations, being itself limitless. It is not bound. It underlies unrealities, itself being real. Reality is that which is. It is as it is. It transcends speech. It is beyond the expressions `existence, non-existence', etc.The reality which is the mere consciousness that remains when ignorance is destroyed along with knowledge of objects, alone is the Self (Atma). In that Brahma-swarupa (real form of Brahman), which is abundant Self-awareness, there is not the least ignorance. The reality which shines fully, without misery and without a body, not only when the world is known but also when the world is not known, is your real form (nija-swarupa). The radiance of consciousness-bliss, in the form of one awareness shining equally within and without, is the supreme and blissful primal reality. Its form is silence and it is declared by Jnanis (Self-realised) to be the
final and unobstructable state of true knowledge (jnana).Know that jnana alone is non-attachment; jnana alone is purity; jnana is the attainment of God; jnana which is devoid of forgetfulness of Self alone is immortality; jnana alone is everything.Question: What is this awareness and how can one obtain and cultivate it?Sri Ramana Maharshi: You are awareness. Awareness is another name for you. Since you are awareness there is no need to attain or cultivate it. All that you have to do is to give up being aware of other things, that is of the not-self. If one gives up being aware of them then pure awareness alone remains, and that is the Self.Question: If the Self is itself aware, why am I not aware of it even now?Sri Ramana Maharshi: There is no duality. Your present knowledge is due to the ego and is only relative. Relative knowledge requires a subject and an object, whereas the awareness of the Self is absolute and requires no object.Remembrance also is similarly relative, requiring an object to be remembered and a subject to remember. When there is no duality, who is to remember whom? The Self is ever present. Each one wants to know the Self. What kind of help does one require to know oneself? People want to see the Self as something new. But it is eternal and remains the same all along. They desire to see it as a blazing light etc. How can it be so? It is not light, not darkness. It is only as it is. It cannot be defined. The best definition is `I am that I am'. The Srutis (scriptures) speak of the Self as being the size of one's thumb, the tip of the hair, an electric spark, vast, subtler than the subtlest, etc. These descriptions have no foundation in fact. It is only being, but different from the real and the unreal; it is knowledge, but different from knowledge and ignorance. How can it be defined at all? It is simply being. Question: When a man realises the Self, what will he see?Sri Ramana Maharshi: There is no seeing. Seeing is only being. The state of Self-realisation, as we call it, is not attaining something new or reaching some goal which is far away, but simply being that which you always are and which you always have been. All that is needed is that you give up your realisation of the not-true as true. All of us are regarding as real that which is not real. We have only to give up this practice on our part. Then we shall realise the Self as the Self, in other words, `Be the Self.' At one stage you will laugh at yourself for trying to discover the Self which is not self-evident. So, what can we say to this question? That stage transcends the seer and the seen. There is no seer there to see anything. The seer who is seeing all this now ceases to exist and the Self alone remains. Question: How to know this by
direct experience?Sri Ramana Maharshi: If we talk of knowing the Self, there must be two selves, one a knowing self, another the self which is known, and the process of knowing. The state we call realisation is simply being oneself, not knowing anything or becoming anything. If one has realised, one is that which alone is and which alone has always been. One cannot describe that state. One can only be that. Of course, we loosely talk of Self-realisation, for want of a better term. How to `real-ise' or make the real that which alone is real?Part TwoSelf-Atma The Teachings of Sri Ramana Maharshi Edited by David Godman Question: You some times say the Self is silence. Why is this? Sri Ramana Maharshi: For those who live in Self as the beauty devoid of thought, there is nothing, which should be thought of. That which should be adhered to is only the experience of silence, because in that supreme state nothing exists to be attained other than oneself.Question: What is Mouna (silence)?Sri Ramana Maharshi: That state which transcends speech and thought is mouna. That which is, is mouna. How can mouna be explained in words?Sages say that the state in which the thought "I" (the ego) does not rise even in the least, alone is Self (swarupa) which is silence (mouna). That silent Self alone is God; Self alone is the jiva (individual soul). Self alone is this ancient world. All other kinds of knowledge are only petty and trivial knowledge; the experience of silence alone is the real and perfect knowledge. Know that the many objective differences are not real but are mere superimpositions on Self, which is the form of true knowledge.Question: As the bodies and the selves animating them are everywhere actually observed to be innumerable how can it be said that the Self is only one? Sri Ramana Maharshi: If the idea `I am the body' is accepted, the selves are multiple. The state in which this idea vanishes is the Self since in that state there are no other objects. It is for this reason that the Self is regarded as one only. Since the body itself does not exist in the natural outlook of the real Self, but only in the extroverted outlook of the mind which is deluded by the power of illusion, to call Self, the space of consciousness, Dehi (the possessor of the body) is wrong.The world does not exist without the body, the body never exists without the mind, the mind never exists without consciousness, and consciousness never exists without the Reality. For the wise one who has known Self by diving within himself, there is nothing other than Self to be known. Why? Because since the ego, which identifies the form of a body as "I" has perished, he (the wise one) is the formless existence consciousness.The jnani (one who has realised the Self) knows he is the Self and that nothing, neither his body nor anything else, exists but the Self. To such a one what difference could the presence
or absence of a body make?It is false to speak of realisation. What is there to realise? The Real is as it always is. We are not creating anything new, or achieving something, which we did not have before.The illustration given in books is this. We dig a well and create a huge pit. The space in the pit or the well has not been created by us. We have just removed the earth, which was filling the space there. The space was there then and is also there now. Similarly we have simply to throw out all the age-long Samskaras (innate tendencies) which are inside us. When all of them have been given up, the Self will shine alone.Question: But how to do this and attain liberation? Sri Ramana Maharshi: Liberation is our very nature. We are that. The very fact that we wish for liberation shows that freedom from all bondage is our real nature. It is not to be freshly acquired. All that is necessary is to get rid of the false notion that we are bound. When we achieve that, there will be no desire or thought of any sort. So long as one desires liberation, so long, you may take it, one is in bondage.Question: For one who has realised his Self, it is said that he will not have the three states of wakefulness, dream and deep sleep. Is that a fact?Sri Ramana Maharshi: What makes you say that they do not have the three states? In saying, `I had a dream; I was in deep sleep; I am awake', you must admit that you were there in all three states. That makes it clear that you were there all the time. If you remain as you are now, you are in the wakeful state; this becomes hidden in the dream state; and the dream state disappears when you are in deep sleep. You were there then, you are there now, and you are there at all times. The three states come and go, but you are always there. It is like a cinema. The screen is always there but several types of pictures appear on the screen and then disappear. Nothing sticks to the screen, it remains a screen. Similarly, you remain your own Self in all the three states. If you know that, the three states will not trouble you, just as the pictures which appear on the screen do not stick to it. On the screen, you sometimes see a huge ocean with endless waves; that disappears. Another time, you see fire spreading all around; that too disappears. The screen is there on both occasions. Did the screen get wet with the water or was it burnt by fire? Nothing affected the screen. In the same way, the things that happen during the wakeful, dream and sleep states do not affect you at all; you remain your own Self.Question: Brahman (the Supreme Reality) is said to be sat-chit-ananda. What does that mean?Sri Ramana Maharshi: Yes. That is so. That which is, in only
Sat. That is called Brahman. The lustre of Sat is Chit and its nature is Ananda. These are not different from Sat. All the three together are known as Sat-Chit-Ananda.Question: As the Self is existence (Sat) and consciousness (Chit) what is the reason for describing it as different from the existent and the non-existent, the sentient and the insentient? Sri Ramana Maharshi: Although the Self is real, as it comprises everything, it does not give room for questions involving duality about its reality or unreality. Therefore it is said to be different from the real and the unreal. Similarly, even though it is consciousness, since there is nothing for it to know or to make itself known to, it is said to be different from the sentient and the insentient.Sat-Chit-Ananda is said to indicate that the Supreme is not asat (different from being), not achit (different from consciousness) and not an ananda (different from bliss). Because we are in the phenomenal world we speak of the Self as Sat-Chit-Ananda.www.hinduism.co.za/self-.htm--------------------------------------------------------------------------------Shri Mataji Nirmala Devi is Christian by birth, Hindu by marriage, and Paraclete by duty"The Self is the Spirit. This Spirit resides in the heart of every human being and is in a witness-like state. The Spirit is the projection of God Almighty, while the Kundalini is the projection of the power of God, of His desire which is the Primordial Mother, or you can call it Adi Shakti, Holy Ghost or Athena. So the Kundalini is the projection of the Holy Ghost, while the Spirit is the projection of God Almighty. The All-pervading Power of Love is the power of the Primordial Mother, which creates and evolves, and does all the living work."Shri Mataji Nirmal DeviQuestion: How does one discard all the suffocating rules and manmade rituals (of the present Sahaja Yoga organization) never initiated by Shri Mataji and seek her (Holy Spirit/Adi Shakti) only in the Sahastrara (Kingdom of God)? Answer: Silence on SpiritQuestion: Despite being years in Sahaja Yoga I do not agree with what our leaders are doing. I am thinking of leaving my collective. Can you suggest something that will help me continue on my own? Answer: Silence on SpiritQuestion: I am a Muslim who absolutely am against worshipping of any idol or image. How then is Sahaja Yoga and Shri Mataji compatible with Islam? Answer: Silence on SpiritQuestion: We are devout Christians who are very uncomfortable with Hindu rituals, and see the same in Sahaja Yoga. Is there any way we can do without such rituals? Answer: Silence on SpiritQuestion: You loudly claim on your website that all religions and holy scriptures preach the same message. I don't see such evidence. What have you got to say? Answer: Silence on SpiritQuestion: I do not want to meditate on anything non-Christian but agree that the Holy Spirit is feminine. How do I only worship the Holy Spirit but not the Adi Shakti? Answer: Silence on SpiritQuestion: My parents and husband are against worshipping Shri Mataji. How can I solve this serious family problem but still continue to practice Sahaja
Yoga without their knowledge? Answer: Silence on SpiritQuestion: I completely agree with your belief that if you have to take a single step in any direction to seek the Divine you are going the wrong way. How and why did you reach this incredible conclusion only now despite spending so many years meditating, checking the scriptures and listening to Shri Mataji's speeches? Answer: Silence on SpiritQuestion: How can we spread Shri Mataji's message successfully? So many have failed all these years and Sahaja Yoga is very slow. Most of the seekers have never heard of Shri Mataji. Other than Her Divine Message what can we teach new seekers that will attract them? Answer: Silence on SpiritQuestion: I do not want to follow any religious organization or yoga teacher but still am interested in spirituality. You think that is possible?Answer: Silence on SpiritQuestion: My mother-in-law is totally against Shri Mataji and regards Her as just another false guru. But I know Shri Mataji is the Adi Shakti and want to continue. However, i do not want to antagonize my mother-in-law. Any suggestions? Answer: Silence on SpiritQuestion: I am a Sikh. I am completely against any Hindu ritual or worshipping of their idols and gods. Sikhism is completely against such practices. But Sahaja Yoga is also so full of such rituals and gods. What have you got to say, being a Sikh yourself? Answer: Silence on SpiritQuestion: I am getting somewhat ridiculed for my own spiritual experiences regarding the crown chakra and the divine feminine. People think I'm weird by emphasizing that the Devi is the true nature of brahman and it is creating doubt about my path (despite my own experiences). Should I continue with my meditations and ignore them or try to explain to them? What do you suggest? Answer: Silence on SpiritQuestion: There is so much information about yoga and meditation. I am so confused and do not know which path to take. What then is the truth? How do I attain it? Answer: Silence on SpiritQuestion: I have been in Sahaja Yoga for years but still do not know what is Self-realization. Can you tell me in detail what you understand by it? Answer: Silence on SpiritQuestion: I have been a SY for many years and some of us find shoe-beating and some rituals quite absurd. You also are against them. How then can we solve our subtle system problems without such treatments? Answer: Silence on SpiritQuestion: I am a Muslim living in Pakistan who want to practice Sahaja Yoga. But there are no centers here. How can I continue? Answer: Silence on SpiritQuestion: What will happen after Shri Mataji passes away? Will She still be in the photograph? Where will the vibrations come from then? Answer: Silence on SpiritQuestion: I have just started meditating on Shri Mataji in the Sahasrara but find it very difficult. Is there a better way? Answer: Silence on SpiritQuestion: I do not want to join Sahaja Yoga but believe in a number of Shri Mataji's teachings. Can you help me? Answer: Silence on SpiritQuestion: