The veiling effect only disappears with full experience of Reality, & the elimination of false knowledge leads to the end of suffering caused by that distraction.
There is no such thing as ignorance beyond the thinking mind. Thought itself is ignorance, the cause of the bondage of becoming. When thought is eliminated, everything else is eliminated. When thought increases everything else increases.
In the Silence is the highest Peace because wavering is the intellect’s unreal work; there the knowers of the Eternal, mighty-souled, enjoy unbroken happiness of partless Bliss, recognizing the Self as the Eternal.
There is no higher cause of joy than silence where no Mind-pictures dwell; it belongs to him who has understood the Self's own being; who is full of the essence of the Bliss of the Self.
Through unwavering ecstasy is clearly understood the reality of the Eternal, fixed &` sure. This cannot be when other thoughts are confused with it, by the motions of the Mind.
Whose being neither intellect nor reason knows — this is the Eternal, That Thou Art.
Ribhu Gita (Tamil) Ch 37:
If you always flawlessly practice the certitude
That the Body exists not, the Senses exist not, the beings exist not.
Ideas exist not, the Mind exists not,
The Ego exists not, Thought exists not.
Its root, Ignorance, exists not.
In the firm certitude of the Supreme Brahman is practiced in faultlessly always.
The manifold Mind that differentiates
Will disappear like darkness before lhc Sun.
There is no Wakefulness, no Dream, no Deep Dreamless Sleep,
No "4th State" to be sought.
Nothing of Multiplicity.
Nothing as a collection of separates or as an integrated coalescence,
And no World of parts at all.
Attaining the certitude of the undivided Supreme that all ever is Brahman,
And thereby correcting all the misconceptions of the Mind,
Abide as the exalted Supreme Brahman alone.
Whatever is seen as Illusion as apart
On the Substratum of all, the Supreme Brahman,
Is nothing but the Substratum, the Supreme Brahman itself,
And not a trace apart.
Attaining such certitude,
By worthy Inquiry in a process of Negation,
And thereby changing all the misconception of the Mind,
Ever abide as the exalted Supreme Brahman alone.
Sri Bhagavan Ramana Maharshi's "Upadesa Saram" with 10 Meditation points by his disciple, Master Nome:
Mind & Prana are Consciousness combined with activity & are 2 branches rooted in Shakti. Mind & Prana are combined with, connected to, the activity of Consciousness
1. Consciousness is innately unmoving, & being Absolute, is eternally so without any modifications ever.
2. If there is an motion, it is only the infinite Consciousness that appears as that which moves & its motion within itself.
3. Consciousness combined with the supposition of activity appears as the Mind & Prana. Such are only the activity of Consciousness
4. The supposition of the connection of activity with Consciousness depends on the supposition of a connection between Consciousness & the Mind & Prana.
5. The appearance of Mind & Prana are rooted in the same power. The power of the Mind & Prana is of the same root. This one root power, Shakti, is never apart from Shiva, of the nature of Absolute Consciousness.
6. Without Prana, there can be no Life of the Body, Senses, & such. Without the Mind that can be, there can be no Cognition, thoughts & such. Without Consciousness these cannot be, or be known. The root of their power, Existence, & the Knowledge of them is Consciousness.
7. The activity of Consciousness is perceived only by the activity of Consciousness. The existence of the Mind is conceived only in the Mind, & the Mind & Prana are perceived only by the Mind with Prana. Moreover, Consciousness is the only knower.
8. Consciousness is always undifferentiated. Spiritual instruction pertaining to any apparent difference is only for the purpose of revealing the Undifferentiated, pertaining to multiplicity to reveal the Non-Dual, pertaining to the unreal to reveal the Real, pertaining to the created to reveal the Uncreated, & pertaining to the branches to trace, discern &, & reveal the Root.
9. One who abides in the Source of is not misidentified with the branches. The nature of the one is solely Consciousness, which alone can abide as itself. Even while the branches are still aloft, that one abides as the inward indestructible Root & is thus fully Liberated while alive.
10. The Mind & Prana are known by their activity. The Self, Consciousness, is the power that shines as their activity, yet remains as their transcendent Knower. The Self is the Root of all the branches yet remains without branches & is rootless. The Self is never associated with anything else, yet all our ever in union with it.
Dissolving & utter Destruction of both forms of control. That which is dissolved becomes again, but that which is dead does not.
1. To change the form of Ignorance, even stoppage thinking the thoughts composing it, without knowledge of the truth, is merely temporary dissolution.
2. True Knowledge completely destroys Ignorance, inclusive of its forms & very existence. When one knows Ignorance to be just Ignorance, it ceases to exist.
3. A change of the Mind's state or mode is changeful. The cessation of the Mind itself, by True Knowledge, is forever.
4. A change of the Senses & their activities is temporary respite. Knowledge of the one source of Happiness is permanent freedom from attachment to the Senses. Destroyed by blissful Knowledge, Ignorance is not revive.
5. A change of state is temporary relief from the forms of the unreal. Knowledge of the Reality, self revealed in the comprehension of how unreal the unreal is, is complete destruction of the unreal forever. Destroyed by real knowledge, Ignorance does not revive.
6. A change of thought & even its stoppage, by means of Prana or Mind, may bring a temporary dissolution of the form of one's identity. Knowledge of the Self completely destroys the misidentification, the tendency to misidentify, & the idea that is involved in such. Destroyed by Self-Knowledge, Ignorance does not revive.
7. Destruction is only of the unreal. That which is real cannot be destroyed at any time.
8 If believed to exist, the actually unreal, after dissolution seems to return. That which is destroyed by the Knowledge of Existence does not recur, for how can that which was never created be created again ?
9. A Mind in abeyance is only restrained. Absorption in Self-Knowledge is a Mind that has ceased. Outwardly & transiently they may appear similar, yet inwardly & lastingly they are entirely distinct.
10. Self-Inquiry aims at the Death of the Mind, in which its content & the very notion of an existing Mind are, with finality, abandoned & gone. Finality lies in the Absoluteness of the utterly Non-Dual Self.
Based on the Teachings of a great Sage:
Life, or individual existence, is the expression of Non-Duality. Life proceeds in terms of Desire & Aversion. Desire & Aversion apply to the different modes of individual experience. The commonsense distinction between Mind & Matter is unreal. Desires appear at times to be Physical & at others Mental.
These, then, arc also the expressions of Non-Duality, for the ultimate object of every Desire is to become Desireless. Aversion is simply the obverse of Desire & has the same target. This is the manner of looking at Pleasure & Pain. Meanwhile, it is evident that the search for the one [Pleasure] & the avoidance of the other [Pain] are the sole & complementary aims of individual existence at all levels. Neither would be possible without Memory.
The Thinker is an object of Consciousness. I can remember only what I have known. I remember not only my thoughts. 1 remember also my having thought. It follows that I, as the Thinker or Individual, am the object of Consciousness. But as the knower of this & of all other objects, it follows that I am Consciousness itself.
Egoism & the Act of Remembering. Whenever the 2 It is the same thing whether these memories are Conscious, Unconscious, or Subconscious, whichever of the 2 last expressions is preferred. Whether the knowledge or the memory is correct or incorrect makes no difference. The principle of
Consciousness gets identified with the Body, the false notion of my being the thinker springs up. That which claims to have been conscious of an event at which it was not present is the Ego, or the I-thought. Thus the Ego can claim only what has gone before & the experience so claimed is a remembrance.
As just now stated, the false notion of my being the thinker arises whenever there is identification of the impersonal principle of Consciousness & the Body. The effect of this identification is to divide Non-Dual Consciousness into the ostensible Duality of a conscious subject & its object. Since the objects of Consciousness appear discontinuously; & since, moreover, the conscious subject, made objective in the form of the claiming I-thought, also appears discontinuously.
The Consciousness that illuminates them seems to be discontinuous too. When Non-Dual Consciousness seems in this way to be conditioned by Time, it seems to assume the form of a faculty of remembering that gives cohesion to what would otherwise be a state of total flux, unimaginable & impossible because it could not be known by a knower who, by his having no continuity, must perforce change at every Perception. He could not even know himself.
Some more selected verses from the Ramana Maharshi disciple Master Nome:
When you have been in Satsang, have you had an experience in which your mind suddenly turns around, or in which you see more deeply, as we are talking. That is what you are asking about. Your eyes are open, and you have been carrying on a conversation. Was there any difficulty in that revelation ? It was rough on the mind since the revelation went contrary to existing ideas, but it is precisely when you knew yourself in a deeper way, contrary to ideas, that there was experience. Obviously, whatever kind of instruction, teaching, thought, etc., that would be in conformity with your existing bound thoughts would not do that much good for you. It may be very popular with you, but it will not do you that much good. That which runs contrary to the mind's conception does good. Real spiritual reasoning, in a profound sense, runs contrary to and uproots all the concepts of the mind. When it runs in compliance, or conformity, with the concepts of the mind, it is nothing more than self-validating delusion. That delusion is false and is actually totally unreasonable. It will not stand up to the light of inquiry. You have had this experience with your eyes open. Did you bring in any special method to do that ? You are not a performer of action then.
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"There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth." – the "no creation"
for very succinct summary of the teaching & practice, see: www.ajatavada.com/