NMT (No-Me Teaching) 87

Ribhu Gita (Tamil) Ch 34:

(21)

Apart from the undivided, completely. perfectly full Brahman,

There is not a trace of anything  – not a trace, not a trace.

It is only the undivided, completely. perfectly full Brahman

That is all the endless multiplicity of Individuals, the Lord, and the World.

It is only the undivided, completely. perfectly full Brahman

That is ever our Real Nature.

It is only the undivided, completely. perfectly full Brahman

That is ever your natural Self.

(22)

'The originless, undivided, Supreme Brahman is the nature of the Self.

It is the nature of the Self that is

It is the nature of the differenceless Supreme Brahman.

The identity expressed without a difference

Is the undivided meaning

Made known by the great aphorisms [Mahavakyas] unanimously.

Hence, all seekers after Liberation

Should ever have the certitude, "I am Brahman". 

(24)

Of what avail is saying ot on so many ways ?

Hear the sentence that is

The Supreme Truth expressed in brief:

All the seeming illusory appearances are only the undistorted substratum Brahman,

And not the least thing is apart therefrom.

Thus though a process of Negation one should realize fearlessly

That it is the Supreme Brahman that exists ever,

Is ever One, and I too am That.

(25)

The differentiation by the Intellectm that

All this is separate and I indeed am separate

And the Supreme Brahman is separate,

Can be uprooted only by the complete, steadfast, undivided certitude

That all is the undivided, Supreme Brahman.

That indeed is myself and I am That.

The debilitating thought of differentiation cannot easily be removed
By any religious or other act.

As the one undivided Essence.

Some disciple of Ramana Maharshi quotes:

The Mind which has obtained a burning Desire for Self-attention, which is Self-Inquiry, is said to be the fully mature one.

Since this Mind, which has very well understood that the Consciousness which shines as “I” alone is the Source of full & real Happiness, now seeks Self because of its natural craving for Happiness, this intense Desire to attend lo Self is indeed the highest form of Devotion.

In order to qualify as an aspirant, one must have the absolute conviction that Happiness, the sole aim of all living beings, can be obtained not from external objects but only from one’s own inmost Self. When one has this qualification, an intense yearning will arise in one’s heart to try to attend to & know Self. Indeed, for a true aspirant the desire & effort to know Self will become the most important part of his life, & all other things will be regarded as being only of 2^ndary importance. When such an intense yearning arises in one, success is assured, for "where there is a will there is a way."

Mature aspirants will willingly & without rebelling submit themselves to this magnetic power of the Grace of Self-effulgence. Others, on the other hand, will become extroverted (that is, will turn their attention outwards) fearing the attraction of this Power. Therefore, we should first make ourselves fit by the intense Love to know the Self & by the tremendous Detachment of having no desire to attend to any 2^nd or 3^rd person. 

Based on the Teachings of a great Sage:

Positively with our own Body, vicariously through another's, or through some recording apparatus, we arc present to witness the inferred events, no matter whether the inference be right or wrong.  Russell states:  "Matter has very definitely come down in the World as a result of recent Physics.  It used to be the cause of our Sensations:  Dr. Johnson "disproved" Berkeley's denial [Idealism] by kicking a stone. If he had known that his foot never touched the stone, & that both were complicated systems of wave-motions, he might have been less satisfied with this refutation. We cannot say that "matter" is the cause of our Sensations.

This is merely to substitute one terminology for another.  The proper reply is that Johnson's foot formed an integral part of the seemingly external World & as such was not different from the stone. And if the stone was mental, so was the Body. His mistake was in thinking of his Body as a thing apart.

Our notion of Matter coincides with the twin illusions that objects exist independently of their being perceived; & that these objects, whether solid, liquid or gaseous, consist of 3 dimensions.  In order to understand how the notion of a 3 – dimensional object arises, it is necessary first to understand how we form the Notion of extension in length & breadth. Extension, in length, in breadth, or in both together, is an idea formed by our memory of discontinuous though successive Sensations which, from the commonsense standpoint, may appear either as physical or mental.

These Sensations give us the impression that we have perceived a surface.  But there has been no immediate Perception of a surface. As an example, behold a printed page, held at reading distance. Notice that the eyes or the page must be moved if more than a very limited portion is to be seen.  While one observes one portion, he cannot observe the others. Thus the impression of having seen a page is not the product of a single, comprehensive glance. It derives from the memory of several distinct glances.

At this stage, we may usefully recall that if the percipient is repeatedly & similarly affected by a more or less constant group of Sensations, he forms the notion of a specific object 3. Depth. Having found extension in length & breadth to be a notion, let us now consider extension 1 1 say 'at reading distance', because it often happens that what afterwards is called a surface falls within the field of a single visual or tactile focus of attention. In such cases, we either look or feel more minutely, or else, & this is the most usual, we unwittingly call on past experience to supply imaginatively the Sensations that combine to form the notion of a surface or an object in depth, or from a surface inwards. 

  

Some more selected verses from the Ramana Maharshi disciple Master Nome:

Detachment from thoughts  naturally arises when you are treating the thoughts as thoughts & not yourself.  When you do so, you no longer feel as though you are in that mode.  As for Suffering, such can be different from discomfort.  Pain is of the Body.  Truth is not an anesthetic.  It does not get rid of pain, at least not on its own level.  If we realize that there is no such thing as the World, & that the Uncreated alone is, we can say that pain has been obliterated, but not at the level of the Senses.  In Reality, we know there is no such thing as Pain, because there is no such thing as a World or a Body.  As a consequence, we do not suffer, even when pain occurs.  Obviously, infirmity & illness, & the onset of death cause pain, but they need not cause suffering.  Pain is the Sensation. Suffering is when you think you are the one who is encapsulated within that experience of pain.  Pain affects the Body.  When it seems to affect “you” such is called Suffering. Bliss belongs to the Self.  Bliss never belonged to the Body. Only pleasure & pain belong to the Body. Bliss is not pleasure.  Bliss is not pain.

Anything objective is some kind of “this”.  The more definition that you place upon "this," the more separate it seems to be. Where does the definition of "this" come from ? Actually, it derives from the definition of "I."  When you look out into the Universe, it is but a mirror of your own Self.  How you conceive of  “yourself “ determines how you conceive of  "this".  If you conceive of an "I" there is a "this".  Make the "I" embodied, & "this" becomes the "World," just as occurred in last night's Dream. Conceive of yourself as a Dream character with a Dream Body, & there is a Dream World & a relation between them. When you wake up, though, you know that there has been no Dream character, & there has been no Dream World; nor was there a Dream relation between them.  There was one Consciousness that was invisible, although it was the only thing really present during the Dream.  It was all your Consciousness, yet your Consciousness never became “anything”, neither in an unreal way, nor in a real way, nor as a play, nor as a wish, nor any other such thing.  It was entirely just Illusion. Illusion means that which is not.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates have been available on:

jstiga.wordpress.com/

"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" school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

NMT (No-Me Teaching) 86

Ribhu Gita (Tamil) Ch 34:

(17)

In the domain of Ignorance, the one Brahman will appear

As the endless variety of Individuals, the Lord, and World.

In the domain of Knowledge comes into view, the expanse of the World and Individuals will appear

As of the nature the Immaculate Supreme.

Even if a Rope appears in the domain of Ignorance.

As a Snake or some such form.

When the domain of Knowledge comes into view,

Is it not indeed only the Rope and nothing else ?

(18)

Hence, even if, for the non-inquiring fools,

The Undivided, perfectly full Brahman appears

As of the Elements and other variety of things,

For the Conquerors, who have inquired completely,

All this appearance, which seems to be differences,

Is only the partless, undivided Supreme Brahman.

Noble Sage! there is not an iota of doubt about this.

Is there any doubt in what the Lord has told me ?

(19)

Nothing is created at any time.

Nothing exists at any time.

Nothing is destroyed at any time.

Nothing at any time exists – nothing at all.

It is only the one comp1ete, perfectly ful1 Brahman which is ever without Duality,

That exists at all times everywhere.

In the name of the Lord,

What is told here is the Truth.

(20)

Apart from the undivided, completely. perfectly full Brahman,

There is nothing as Ignorance or Knowledge.

Apart from the undivided, completely, perfectly full Brahman,

There is nothing as superimposition or its removal.

Apart from the undivided, completely. perfectly full Brahman,

There is no World or Individuals or Supreme or any such thing.

It is only the undivided, completely. perfectly full Brahman that exists ever

As the one undivided Essence.

Some disciple of Ramana Maharshi quotes:

The substratum upon which the false idea of the Mind has been superimposed is the Self.  When you see the Mind, the Self, the underlying substratum, is not seen.  It is hidden by a false but persistent idea. And, conversely, when the Self is seen there is no Mind.

This habit (believing that I am a Body & a particular Person) has become very strong because you have reinforced & strengthened it over many lifetimes. This will go if you meditate on your real Self. The habit will melt away, like ice becoming water.

The Mind only gets dissolved in the Self by constant practice. At that moment the "I am the Body" idea disappears, just as Darkness disappears when the Sun rises.

The Body is not the Self; the Mind is not the Self.  The real “I” is the Self, & nothing ever happens to or affects the Self.

The Desire for Enlightenment is necessary because without it you will never take the necessary steps to realize the Self. A desire to walk to a particular place is necessary before you take any steps. If that desire is not present, you will never take the first step. When you realize the Self, that Desire will go.

If the Intensity to know yourself is strong enough, the Intensity of your yearning will take you to the Self.

Your most important objective must be realizing the Self.  If you have not done this, you will spend your time in Ignorance & Illusion.

Based on the Teachings of a great Sage:

Why should God, which may be supposed to want nothing, should have wished a Universe into being ? Rather than toy with these insoluble problems to no purpose, we note that all questions regarding Origins are illogical & absurd.  Cosmogony & Evolution, from various standpoints, consider the question of Origins.

Bertrand Russell, writing about the philosophy of Berkeley, remarks that "although Berkeley is right in saying that the events we know immediately are mental, it is highly probable that he is wrong as to the events we infer in places where there are no living bodies."  Lord Russell allows such a probability because Light & Sound take time to travel from their sources to the perceiver, & one must suppose that something is happening along the route by which they travel. What is happening along the route is presumably not "mental", for, as we have seen, "mental" events are those that have peculiar information effects which are connected with living tissue."

We are unable to see any difference between "the events we know immediately" & those "we infer in places where there are no living bodies."  For in postulating events we do not or cannot actually perceive, we inevitably visualize mental images which therefore we know immediately."  Even if vaguely, as though they were physically before us, we grant the dualism of Mind & matter which Russell has elsewhere disproved.

Again from Bertrand Russell: "As regards the World in general, both physical & mental, everything that we know of its intrinsic character is derived from the mental side, & almost everything that we know of its causal laws is derived from the physical side. But from the standpoint of philosophy, the distinction between physical & mental is superficial & unreal."

  

Some more selected verses from the Ramana Maharshi disciple Master Nome:

Let us assume that you are observing your own state of Mind, be it a particular thought, a mood, or mode.  When you have the recognition that this is not the highest way to be, you are already beginning to step out of it.  Proceed further.  Recognize that this tendency, Suffering, or Ignorance is not caused by external circumstances.  This is self-conjured.  With this recognition, you know that this is your own imagination or hallucination.  This is your idea.  It is not being caused by something else.  You are the one conjuring up this Ignorance for yourself, & it is not due to anyone else.  Thus, you are very much free to set yourself entirely free.  Then, there is the Realization that not only is Ignorance not your Self but it is something objectively displayed before you.  Furthermore, that objective display is now fully in the domain of your own responsibility. 

The benefit of taking responsibility for one's own Delusion is that one is then set free from it.  As long as an "other" is supposed to be the cause of the Superimposition or the Ignorance, how will there be Liberation ?  That "other" could sneak up at any time & bind you!  If one knows within himself that he himself imagines his own Bondage, & that he himself, liberates himself, nothing external is seen to be the cause of suffering, bondage, unhappiness.  Taking that responsibility, you are set free, because you can change your Mind.  Deeper still, you can change in a spiritual sense so that you no longer misidentify with the Mind.  You can destroy the particular thought forms, & you can transcend the Mind entirely. Once you see that it is your own ideas, then the Inquiry, "For whom are these ideas ?  Are they true ?  What is the Reality ?" starts to make very good sense.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates have been available on:

jstiga.wordpress.com/

"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" school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

NMT (No-Me Teaching) 85

Ribhu Gita (Tamil) Ch 34:

(5)

Apart from the Supreme Brahman, which is Knowledge,

Neither you nor I nor anyone exists.

Without Supreme Brahman, which is Knowledge.

There is no multitude of appearances like the body and such.

Without the Supreme Brahman, which is natural Knowledge,

There is no reality-unreality.

Without Supreme Brahman, which is Knowledge,

There are no divisions such as the Supreme, the Individuals, and the World.

(6)

Apart from Brahman, the shining Knowledge,

There is neither Duality nor Non-Duality.

Without Brahman, the luminous Knowledge,

There is neither Darkness nor Light; nor is there Space.

Apart from the Brahman, the untainted,

There is neither the great nor the trivial, nor anything else.

Apart from Brahman, the clear Knowledge,

There is nothing that is seen as an Illusion.

(7)

Apart from Brahman, the Awareness untarnished by thought,

There is neither Body, nor Life, nor the World.

Apart from Brahman, the unsullied Awareness,

There is neither Cause nor Effect.

Apart from Brahman, the manifest,

There is nothing to be taught or to be learned.

Apart from Brahman, the Awareness,

There never is an appearance of Duality.

(9)

Apart from Brahman. the differenceless Knowledge,

There is no differentiation such as Bondage or Liberation.

Apart from Brahman, the luminous Knowledge,

There is not a bit of Sorrow or Happiness or such.

Apart from Brahman. the unaffected Knowledge,

There is no such word as "no".

The Supreme Brahman, of the nature of undivided Knowledge, 

Without beginning or end, is all.

Some disciple of Ramana Maharshi quotes:

The nature of my realization was such that the ‘I’ that asserts its own reality was revealed as false & disappeared, but not the ‘I’ that is the unique, pure, non- dual Self that exists permeating all things equally.

The Enlightened State, in which the Grace & Wisdom of the Self is directly experienced, will not come into being unless we separate ourselves from the illusory World of the divided Mind so that it can no longer exist. Therefore we must thoroughly investigate & comprehend our own Self, so that the hostility of the ghost-like Ego, that brings with it the torment of an understanding based on differentiation, may cease.

Through tenacious Self-Inquiry into the Self the pure “I” springs forth, eliminating the false personal Identity. We should realize that that true “I”, filled with the Light of our own True Nature, is the Supreme Reality itself.

Dualistic concepts such as “I”  & "He" are a treacherous trick of the mind that assumes the form of the Body. Eliminate therefore this powerful mental imagination & discern the Self.

Even now, if you entirely eradicate the personal Ego based on the multifarious nature of the non-Self, you will experience an intense & limitless Awakening, as your true nature, the Supreme Self, shines out.

Realization in all its clarity flourished in the form of Self-Consciousness, the light of Truth shining in the Heart as the vast expanse in which there is no arising of the contemptible Ego.

The death of the Ego, which arises as “I” in conjunction with the Body's physical form, is synonymous with a new Existence in the luminous firmament of the Supreme, free of the embodied Mind's forgetfulness of the Self.

The Ego self is like a poison which has its origin in & thrives upon a fundamental misapprehension.  Here in the World it is an enemy masquerading as a friend & you should root up & cast out every last vestige of it.

Allow Reality to shine as it truly is without any obstacle whatsoever by means of the destruction of the age-old deceit of the hostile Ego.  

Based on the Teachings of a great Sage:

Wanting to rise above the commonsense outlook, just as we cannot gauge the exact color of objects if we always wear tinted glasses, we cannot know the true nature of our individual experience if we persist in viewing it from the standpoint of Individuality. Thus the commonsense outlook must be surpassed if we would understand our individual experience aright.  Common Sense, in truth, is synonymous with Ignorance: &  Ignorance breeds doubt. As a practical measure, therefore, we would do well to seek the motive of every philosophical question. If its purpose was to elicit an answer tending to establish the validity of the Commonsense, Waking, point of view, we should reconsider the whole problem from the standpoint of Consciousness. Then it can be seen in its proper perspective, or else it may vanish.  

Something in us is sure to set up a clamor of, " yes, but . . .", "all the same . . .", & the rest.  But that will not deter us.  Our motive is the quest for Truth.  There need be no Distinction between the Mental & the Physical due to something.  The something is the Ego.

Waking experience, like the experience of Dreaming, is a product of the Mind.. We have found that all Sense-objects, including our Body, exist solely as Notions, in other words, that they exist only when thought of.  Thus the distinction between Physical & Mental objects is unreal. The difference lies, not in the nature of the objects, but in the different quality, or intensity, of thoughts.

Extroversion seems at one time to assume tangibility & at another it does not. Why should this be so ?  It would necessitate an excursion into the fields of Cosmogony & Evolution. That would be to concede that appearances as such existed independently of their being cognized.  Nothing, moreover, could possibly be gained from such a concession.  If we were to fall back upon some outside principle by way of explaining the origin of manifestation, we would still be unable to find any reason for the First Cause.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

Look in this way, & there are no others.  Look in this way, & there is no separation between yourself & the true Self you are attempting to realize.  There is no difference between the seeker & what is sought

This is just timeless Truth, eternal Truth, just one Self.  In experiencing Self-Knowledge, there is no distinguishing between the knower & the known.  There is no separate realizer & thing realized, no knower & no known.  It is Self-Knowledge­-of-oneself, one Self knowing oneself, one Self—not another. It is Non-Dual.  Experience this for yourself by inquiring.  When you inquire deeply, the entire notion of differentiation is burnt up, is consumed, & becomes absurd.

"I am the very Existence of all." Can you understand it now?  That which truly exists, never ceases to be. That which truly is never changes.  That which is Real, does not depend on anything else to be or to be experienced.  This is Being.  Earnestness, Renunciation of Attachment, & introspection in the form of Self-inquiry are what are necessary for Self-Realization.  The Knowledge of the Self is the Knowledge of all.  As the dimension of depth of the image in the mirror does not truly exist, so differentiation does not exist in the one Self.  The Ego is a false assumption & nothing more.  The Ego is a false assumption assumed by no one.  The Eternal Silence of the Self is the Uncreate in which nothing has ever occurred & in which nothing ever will occur.

Something else, be such called an "it" or "this," & some­thing else, be it called an individual "I" or by some other name —any kind of something other—is just not true.  There is just one Self.  Realizing this for yourself there is Perfection.  There is Peace.  There is unflawed Happiness.  This is just the honest Truth.

When you thoroughly recognize Ignorance as Ignorance, it is no more for you.  This recognition may start with understanding, “This is not necessarily the Truth”  or  “This is not the best that I know”  or

”I know something higher than this.”  It can he that simple.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates have been available on:

jstiga.wordpress.com/

[But from now on, they will be different & still usually daily.]

"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" school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

NMT (No-Me Teaching) 84

Ribhu Gita (Tamil) Ch 34:

(2)

All that, which is seen as an appearance,

is the Omnipresent Brahman, the Seer alone.

Though it seems like an appearance because of fickle thought,

When inquired into, it is only the Seer.

And not a bit apart, such as this and that. What is seen through Knowledge

Is only Knowledge. indeed.

When inquired into, waves of various forms are only water.

Are they anything else ?

(3)

Hence them is nowhere a bit apart, such as this and that, except Knowledge.

Apart from that Brahman of the nature of Knowledge.

There is no empirical existence in the World.

Apart from the mass of Knowledge, the Supreme Brahman,

There is no existence such as a World, the Individuals, and the Supreme.

The undivided Supreme Brahman, without beginning or end.

Of the nature of Knowledge is indeed all.

(4)

The World and Individuals, seeming real,

Are nothing apart from the Reality, Brahman.

And not a bit different from Brahman, which is That alone.

This is the Truth, there is no doubt about this.

The Supreme Brahman which is Existence alone.

Is ever our True Nature.

The true nature of the World and such is a superimposition

On the Supreme Brahman. which is That alone.

Some disciple of Ramana Maharshi quotes:

This life is all a Dream, a Dream within a Dream. We dream this World, we dream that we die & take Birth in another Body. And in this birth we dream that we have Dreams. All kinds of pleasures & suffering alternate in these Dreams, but a moment comes when waking up happens. In this moment, which we call realizing the Self, there is the understanding that all the Births, all the Deaths, all the sufferings & all the pleasures were unreal Dreams that have finally come to an end.

You are looking for satisfaction in the outside World because you think that all these objects you see in front of you are real. They are not.

If you abide as the Self, you will see the World as the Self. In fact, there will be no World at all.

Nothing exists here & therefore there are no concepts of objects; there is nothing other than the Self & the Self does not conceive of an object. 511. It is only as long as you are not fully enlightened that you experience apparent diversity.

Based on the Teachings of a great Sage:

We need not, & indeed we cannot, disregard the canons of common sense in the purely human situations to which they apply. But we should become centered in the immutable Self instead of living on a periphery & falling a prey to whatever affects our person.  We must adopt a position that will enable us to view with complete objectivity all the aspects of our experience.  In this way alone can we discriminate between its transient & its imperishable sides.

Such a view is not to be had excepting from the vantage-point of Consciousness.  As far as the attribution of Life to other bodies, between animate & inanimate bodies, no certain distinction can always be made. The Senses as such meet solely with insentient matter.  The principle of Life & Consciousness can never be the object of Perception.

Other embodied beings seem to exist only when we ourselves seem to be embodied.  Embodiment is experienced in the states of Waking & Dreaming. These states are not permanent. They come & go in Consciousness. The experience of the one [Dreaming] corresponds exactly to the experience of the other [Waking], both being the products of Mind.  

The imaginary bodies we encounter in Dreams are endowed with Life & Consciousness by the Dreaming subject.  So also, the imaginary bodies we encounter in Waking are endowed with Life & Consciousness by the Waking subject in the Waking-state. Thus the habit of attributing Life to bodies goes hand in hand with Extroversion; & the notion of a "living organism" is nothing but an objectification of the principle of Life in terms of the Senses.

A living organism is that which possesses the capacity to form conditioned reflexes. This may provide an excellent criterion for the inferences of Natural Science.  It explains nothing about the attribution of Life to foreign bodies.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

It is basic for earnest, inward-turned, spiritual people to recognize that there is the same divine Essence in all. We may call that God, the Divine, Brahman dwelling in all, or we may refer to that by some other term. There is Divinity, God, the same Self; in all. When someone has that understanding, his focus has been lifted beyond the realm of what is differentiated to a higher view. Though still there is the idea of difference, nevertheless, there is still some supervening Truth that there is One among many. However, when the Maharshi says, “The one Self alone exists eternally”, the meaning goes much further. You can reach that further point by inquiring to thoroughly know yourself as you are.

Turning within to know the Divine, to know God, on a path of Knowledge, we refer to that which is to be known as "the Self".  There is, then, yourself & the Self.  We hear about the Sell; or read about it in texts such as the Upanishads, Avadhut Gita, Ribhu Gita, Ashtavakra Gita, Bhagavad Gita, & similar

sacred works. We listen to & read Teachings about the Self, & we come to know it as the Infinite, the Eternal, the Unconditioned, the Limitless, the Unmodified, & the Absolute. Yet, there is oneself & the Self. The Maharshi says, “Are there 2 selves, one to realize the other ?”

When someone attempting to realize God would come to him, he would say, "Leave God alone.  Start with yourself oneself."  The aim was not to thrust a seeker into the personal, but rather into the Impersonal by a direct inquiry into one's own Existence.  For certainly God or the Self is far more Real than whatever Body, Personality, thought, Mind, or conglomerate of these is imagined as the Individual. The Maharshi would direct one to know oneself, one's own actual Existence, discerning what is not the Self & relinquishing mis-identification with it, so as to abide just as the Self — the Self as oneself — in a state of Identity. After all, Self-Knowledge is all about knowing the Reality, not making something new.  It is about knowing one's Being, not becoming something else.  It is knowing one's identity & not being confused about it any longer.

If one sets about making an inquiry to know oneself it returns him to how he defines, or marks of himself.  In what way do you define yourself ?  Put the question to yourself  "Who am I ?"  Whatever is not truly your Existence, set aside as not being the Self as not being yourself.  Cease regarding it as your Identity.

Cease regarding the matter composing the Body to be yourself.  Now, how do you distinguish between yourself & the Self ?  The Self is unborn & undying. Without the Body you are Unborn & Undying.  The Self is without location.  Without the Body, you have no location.  Continue like this.

Set aside the ignorance of regarding the Senses as being your Identity. You are not any of the Senses. You are not a sensed thing. You are not a sensing entity.  For all those things come & go.  Existence is perpetual.  Consciousness is perpetual. The Existence, or the Consciousness, is, therefore, your Self &  not the Senses. You are not a sensing entity. The Self is unseen, or the unseen Seer of all that is seen, the unheard Hearer of all that is heard.  If you set aside the Senses, no longer falsely regarding them as your identity, you are the Unheard, the One who knows about hearing & what is heard, the unheard Hearer of all that is heard. You, yourself, are the unseen Seer of all that is seen, for you do not see yourself, just as you do not see the Self .  Yet, you are.  Furthermore, you are the One who knows when seeing occurs as well as the things seen. When they vanish, you are still there.  The Self outlasts the Senses.  You outlast the Senses.

Likewise is it with the Mind, or the collection of thoughts that we casually refer to as "the Mind".  The Self transcends the Mind & can never be thought of by the Mind.  It is the inconceivable One, who is before, during, & after every thought. Inquire: “The thoughts are for whom ?  Who am I ?”  You, yourself, are not a thought.  Nor are you all of the thoughts put together. You are, yourself, existing before you think any thought; during the thought; & long after the thought has subsided.  Unaffected &  unchanged, your Existence continues.  Your Being alone still is as it is.  What can you think of that is actually you, that can be the final definition for yourself ?  There is no such thought.  The Self is beyond thought.  You are beyond thought.  The Self cannot be thought of.  You, yourself; cannot be thought of.  The Self is before, during, & after every thought. You, yourself, are before, during, & after every thought.

In reality, there is nothing that gives form to the Individual entity, to an Ego "I". Remove all the form, just as we have been doing, & inquire into yourself.  What do you regard as yourself ?  With no Body, no Senses, & no thought, without even the idea of "I", what remains of you ?  What is it that is truly you ? What has been truly you the whole time ?

What you are, you always are. What you may have assumed yourself to be, you never have been.  What you are, you always are, with no Birth, no Death, no Creation, no Desire, & no Change. What you are not is just changing nothingness, apparently created, changeful, & perishing, all of it made of as much stuff as the assumption upon which it is based –  the assumption of a separate "I", a differentiated self – in contrast with the Self.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates have been available on:

jstiga.wordpress.com/

[But from now on, they will be different & still usually daily.]

"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" school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

NMT (No-Me Teaching) 83

Some disciple of Ramana Maharshi quotes:

:Ignorance will not be eradicated except in those who, through the power of Self-Inquiry conducted assiduously within the heart, have attained the victorious absolute vision in which the whole panoply of manifestation is transcended, being seen as a mere Cinema show.

The infinite variety of false & treacherous modes of existence are merely brightly colored images appearing as if in a Mirror.  We must realize that the false & treacherous identification of the “I” with the Body is the seed from which these appearances arise to ensnare us, & we must reject it with disdain.

That which is spoken of as the Life of life itself is the true Life; That other "life" is merely the Body. That illusory knowledge mediated by the Senses is nothing but Delusion. The pure Consciousness that underlies it alone is true consciousness.

We think we live in a real, materially substantial World, & that our Minds & Bodies are real entities that move around in it. When the Self is seen & known, all these false ideas fade away & one is left with the Knowledge: Self alone exists.

There are Dream consequences for the bad acts committed in the Dream, & while you still take the Dream to be the reality, you will suffer the consequences of your bad behavior. Do no evil & have no hate. Have equanimity towards everything.

Bad thoughts make bad Dreams & good thoughts make good Dreams, & if you have no thoughts you don’t Dream at all.

Your real state is the Self, & in that Self there is no Body & no Mind.

Based on the Teachings of a great Sage:

If it be true that objects as such are not perceived, then one's own Body as such, being an object, is not perceived.  One's Body is a notion, formed in the same manner as the notion of any other object. The relation between the perceiver's Body & foreign bodies entails the Sensations that gives rise to the notion of an Object. These are nothing more than the Sense's Sensing. And because the Senses cannot exist without the support of a Body, it follows that our notion of any foreign Body, whether animate or inanimate, depends upon the notion of our own Body.

When, for instance, we examine the Notion of any particular object, its Shape & Color are found to be inseparably connected with our Eyes. The notion is inseparably connected to its Feel, Weight & Temperature with our Skin, its Sound with our Ears, & so on.

Even to speak of its Sound, Color, or Feel is only a concession to a prejudice. For, in the actual experience, we are conscious simply of isolated Sensations. It is afterwards that we call them the attributes of an Object.

Moreover, it is our Body which provides the ultimate standard of size & situation [big, close, etc.]. We see that other people's bodies, like our own, are notions pertaining to the particular state of mental activity which is at present being experienced.

The same conclusion has been reached by an analysis of Sensory Perception.  For the notion of a foreign Body depends upon the Notion of our own Body, whether it be the Body of Waking or of Dreaming experience.  We shall now find that the experience we attribute to others is also a Notion, in so far as its objectivity is concerned.

Common Sense relies upon the testimony of other living beings, or of man-made adjuncts [media, etc.] to the Sensory faculty, in order to prove the independent "existence" of Objects.  It takes for granted, moreover, the independent existence of the living beings, or the mechanical devices, upon whose testimony it relies.  Against the commonsense view, in total opposition, stands the metaphysical, according to which the idea that objects exist independently of their being perceived, whether they be animate or inanimate, is illusory. 

Some more selected verses from the Ramana Maharshi disciple Master Nome:

One Self, oneself.  If this one Self is realized, all is perfect. Who realizes this one Self ?  Oneself; of course. What is it that is realized? One Self, which is oneself.

The Truth is that there is one Existence, pure unalloyed Being, which is Non-Dual. It is indivisible &  undifferentiated. If there is an absence of Knowledge regarding it, if one is ignorant of it, that one Self appears as if a multiplicity. Commencing with the notion, the barest assumption, of  "I"  as a separate Individual, all diversity spreads forth. This is not a real creation of diversity.  It is only an illusion due to lack of Knowledge of the Self,

In a verse that refers to the “Silence” of Dakshinamurti, the primordial Sage & Guru, the Maharshi, says, “The One Self alone exists eternally." That is the Truth, with no ignorance prevailing. That is what is realized in Self-Knowledge, or Self-Realization, as we call it. If we think in terms of multiplicity, or differentiation, all of such starts with the notion of "I".  In order to realize the Truth in your own practice on a path of Knowledge & thus experience the unalloyed Bliss & Peace of that one Self, what is necessary is to thoroughly inquire. If you thoroughly inquire to realize what you are, you will find that there is no separate Individuality, or Ego, & consequently, that there is no differentiated assortment of beings, but just one Self. How does one mark off the differences so that he can say, "I," "you," "he," "she," "it," & "another'' ? This is done only by mis-identification

The purpose of Satsang is for you to have direct experience & Knowledge, not only later when you meditate upon what you hear, but even now as I am speaking. So, listen & meditate. Meditatively consider for yourself how you mark off what you conceive as “yourself” & therefore, what you think of as some "other." As long as there is a self, one among many, there will be many surrounding that one. How do you mark off yourself ?  Is it by misidentifying yourself as a Body ?  If you did liberate yourself from the "I am the Body" notion, the misidentification with the Body, how would you distinguish between “yourself” & an "other" ?  How would the concept of an "other'' remain ?  Absent the concept of "other," how would the problems that arise between "your self' &  an "other" remain ?

How do you mark off yourself ?  Is it as a personality, which is but a conglomerate of various ideas, some of those ideas being memory, some of those ideas being present-moment thoughts, so-called personal thoughts & emotional thoughts ?  Is this one who knows all those thoughts that person ?  If you can discriminate in this manner, distinguishing clearly what the nature of the Self is, how will you differentiate between yourself & another ?

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates have been available on:

jstiga.wordpress.com/

[But from now on, they will be different & still usually daily.]

"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" school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

NMT (No-Me Teaching) 82

Some disciple of Ramana Maharshi quotes:

Through the miracle of Grace that penetrated me in the form of true all-embracing consciousness, so that the ghostly charade created by the evil Ego was abolished, I perceived that there was nothing that I needed to learn through the intellect.

The heart in which words & thoughts have subsided & which remains as the all-pervading reality in which there is no going, no coming, no contact with anything whatsoever, will overflow with the ambrosial clarity of the Supreme.

The practice of Abidance in the Self is to firmly hold the Mind in abeyance within the heart. It is not an act of thinking. 

The enduring attainment is to become established in the Heart, abiding as the pure “I”, unruffled by the fierce gale whipped up by all the various branches of knowledge that are apprehended through the mind & senses, & cause us agitation.

All the information the Mind accumulates & all the experiences it collects are ignorance, false knowledge. Real knowledge cannot be found in the Mind or in any external location.

Don't be interested in the words that the Mind is serving up for you. It is putting them there to tempt you into a stream of thoughts that will take you away from the Self. You have to ignore them all & focus on the light that is shining within you.

:
Based on the Teachings of a great Sage:

The Senses are like so many languages, which express, in their own idiom, the un-objectified Being that is beyond the domain of expression.  The idea that objects exist independently of their being cognized.  Different people give different meanings to the word "Intuition", the unwitting practice of Introversion which refers back all objective experience to subjective Consciousness.  It is a gift, & one which may often be developed by proper training.  It cannot be held responsible for the rightness or the wrongness of the conclusions arrived at, nor does it bear any immediate relation to the degree of scholarly or aesthetic culture acquired by persons endowed in this manner. Culture may help to prevent, but it may also lead to, false conclusions. Something more than culture is therefore needed if intuitions are not to be misinterpreted by those who have them.

The training is the practice of Introversion that forms an important part of the Vedantic method.  It helps to lead to a state where Intuition, instead of remaining fortuitous, becomes the normal pattern of experience. But this state transcends what is normally thought of as Intuition.  It may best be described as the Realization of Non-Duality.

The Body could not exist without the Senses; & the Senses require the support of a Body. The Body & the Sensory faculty are therefore inseparable.  One may observe this upon Waking, when awareness of foreign bodies is seen to be allied with awareness of one's own Body.  The perceiver's Body & World form an indivisible whole.

The plain man knows of Subjectivity only through his experience of objects; & the objective side of experience is Sensory.  For him, therefore, the Sensory faculty & its supporting Body seem naturally to be on the side of subjective Consciousness. This makes him think of his Body as a thing apart.  But the Body is merely an object of Consciousness, one amongst others.

Although there are probably many gifted persons who could, if they wished, follow this path, the number of those who more than anything else desire spiritual knowledge is very small. "You can take a horse to water, but you can't make it drink."

Some more selected verses from the Ramana Maharshi disciple Master Nome:

One Self, oneself.  If this one Self is realized, all is perfect. Who realizes this one Self ?  Oneself; of course. What is it that is realized? One Self, which is oneself.

The Truth is that there is one Existence, pure unalloyed Being, which is Non-Dual. It is indivisible &  undifferentiated. If there is an absence of Knowledge regarding it, if one is ignorant of it, that one Self appears as if a multiplicity. Commencing with the notion, the barest assumption, of  "I"  as a separate Individual, all diversity spreads forth. This is not a real creation of diversity.  It is only an illusion due to lack of Knowledge of the Self,

In a verse that refers to the “Silence” of Dakshinamurti, the primordial Sage & Guru, the Maharshi, says, “The One Self alone exists eternally." That is the Truth, with no ignorance prevailing. That is what is realized in Self-Knowledge, or Self-Realization, as we call it. If we think in terms of multiplicity, or differentiation, all of such starts with the notion of "I".  In order to realize the Truth in your own practice on a path of Knowledge & thus experience the unalloyed Bliss & Peace of that one Self, what is necessary is to thoroughly inquire. If you thoroughly inquire to realize what you are, you will find that there is no separate Individuality, or Ego, & consequently, that there is no differentiated assortment of beings, but just one Self. How does one mark off the differences so that he can say, "I," "you," "he," "she," "it," & "another'' ? This is done only by mis-identification

The purpose of Satsang is for you to have direct experience & Knowledge, not only later when you meditate upon what you hear, but even now as I am speaking. So, listen & meditate. Meditatively consider for yourself how you mark off what you conceive as “yourself” & therefore, what you think of as some "other." As long as there is a self, one among many, there will be many surrounding that one. How do you mark off yourself ?  Is it by misidentifying yourself as a Body ?  If you did liberate yourself from the "I am the Body" notion, the misidentification with the Body, how would you distinguish between “yourself” & an "other" ?  How would the concept of an "other'' remain ?  Absent the concept of "other," how would the problems that arise between "your self' &  an "other" remain ?

How do you mark off yourself ?  Is it as a personality, which is but a conglomerate of various ideas, some of those ideas being memory, some of those ideas being present-moment thoughts, so-called personal thoughts & emotional thoughts ?  Is this one who knows all those thoughts that person ?  If you can discriminate in this manner, distinguishing clearly what the nature of the Self is, how will you differentiate between yourself & another ?

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates have been available on:

jstiga.wordpress.com/

[But from now on, they will be different & still usually daily.]

"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" school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

NMT (No-Me Teaching) 81

Some disciple of Ramana Maharshi quotes:

Thoughts are the enemy of happiness !  Happiness reigns when thoughts subside! In fact, thoughts are the veil that covers over the happiness; when this veil is removed, happiness is revealed.

Where thoughts cease, happiness reigns supreme; such is the truth about happiness.  Although the thought-free state is gained & happiness is experienced for a while, such a thought-free state obtained by contact with external objects does not last long.  Therefore, it is clear that one can never achieve the thought-free happy state permanently with the help of the 5 senses.

Whatever doubt may rise, it cannot rise without the rising of you the first to have risen — who raised it. Therefore the primal doubt, namely that of not knowing who you are, is the root of all doubts !

Until this primal doubt is cleared, replying to your other doubts will be just like cutting the leaves off the branches of a tree, because they will sprout again & again !  But if the root is cut, they will not sprout again !

As the gracious light of inner realization entered my heart, all knowledge acquired through learning was exposed as merely a creation of the mind & as it fell away, my consciousness — free of attributes, shining in its natural state of attachment to the Self, that shines without attachment to anything — gained its final victory as the consciousness that is absolute & all-embracing. 

Based on the Teachings of a great Sage:

The particular nature of a Sensation is determined by the receiving organ, & not by the stimulus. Appearance as such is nothing more than the Senses.  Sensing & Sense-objects are one with Sensory Perception. 

Reality is defined as that which transcends change. The immutable Reality is the Self, the Self being that single Consciousness in which the many & various aspects of objective experience come & go.  Now it is true that our Sensations are the mere masks & symbols of Reality.

We cannot have an objective knowledge of Reality, which for us is identical with Non-Duality. The Notion of a World arises despite the fact that Objects as such are not perceived.  Objects exist only as Notions, that is to say, they exist when they are thought of & not otherwise. Now we cannot have more than a single thought at a time, although the rapidity with which thoughts succeed one another makes plain men believe the contrary.  It follows that the simultaneous existence of objects is an impossibility. But we remember our past notions & it is Memory therefore that makes us believe in the coexistence of objects.

The illusion of the simultaneous & independent existence of objects arises from the idea that we can cognize several objects simultaneously.  This is one of the many erroneous habits of thought that becloud our understanding.  Such habits will be found to play an important part, as does the nature of Memory.

We give objective experience to the notion of a World.  In this connection, Abstract thought & generalization pertain.  The notion of a World is a generalization & nothing more. Sensations are Words of a Sensory Language.  When there is no objectification of Consciousness, when in other words there is no Sensory Perception, what seemed to be an Object loses both its Sensory & intellectual attributes, remaining as the principle of Consciousness in which the Object seemed to appear.  

It cannot then be called an Object; nor in reality, was there ever one, for in itself it transcended Name & Form.  When a something is cognized, something is present.  When a something is cognized, a something does certainly exist, but not as it appears. For the appearance is determined solely by the perceiver & not by the thing in itself.  

Some more selected verses from the Ramana Maharshi disciple Master Nome:

[about the Body & about “activity”]

Become more & more certain of how you are not the Body. The whole question of being active or inactive thus dis­appears. The activity & inactivity are only for the Body. They are never for your real Self. Become more & more certain of how you are not the Body, & it will make no difference whether you are having just a little twitch during a seated Medi­tation, which you regard as still, or your limbs are very active, busy doing whatever they are doing. It is a matter of Knowledge of your Identity.

[about Identity]

When you Discern in the process of Self-Inquiry to know the Self; 3 things happen. First, you clear up the question of where Happiness is. Happiness returns to its origin. Secondly, you clear up this question of Identity. This sense of Identity returns to its origin. &  thirdly, you clear up the question of Reality, & the sense of Reality returns to its origin. When Happiness, Identity & Reality coincide within, your Knowledge is firm.

[about Detachment]

For what reason do you become attached to something? It is only because you think that there is Happiness in it. &  of course, you think that it is Real & that it has some connection with you. Usually, you think that it will endure, as well [instead of temporary as with all things]. Meditation on the Transience of objects tends to make one Detached. One is attached to something only because one is mixing up the Immortality of his own nature with the object. One thinks it will endure. As soon as one thinks about how it will not continue, Detachment begins.

Even more so, Detachment from objects comes about when one discerns where Happiness is & no longer thinks something else is going to give Happiness to him. As long as one thinks that objects, situations, & other people, or the relations with them, are going to give him his own, innate Happiness, one remains attached. When one feels that there is no Happiness in them, such are not going to give the Happiness to him, he becomes quite naturally Detached.

When one acts upon that Detachment, it is called Renunciation. Renunciation is an expression, & sometimes a con­firmation, for yourself, concerning the Detachment that has been born within. In the course of practice, everyone renounces to some degree. It depends on the seeker, though, which particular objects or things are renounced. It is not reasonable to assume that, when you become Detached from all things due to Dis­crimination, you will go on acting in the identical fashion as you did when you were in the utter darkness of Ignorance. Those activities & those objects that you associated with due to Igno­rance will be renounced. Those that were neutral, or even help­ful or beneficial to your spirituality, may remain.

If you see the Transience in Life, you become Detached. If you contemplate deeply the question about what is Happiness & what not, you become more Detached. If you see that all things are a Dream of your own mind, you become much, much more Detached.  &  if you realize who you are, you have innate Detachment, which is supreme Detachment. The greater the Detachment, the greater the Bliss. The more the attachment, the more the suffering. Suffering & attachment are the same thing.

[responding to a question as whether Detachment entails Duality]

No. In a state of attachment, there is Duality. There are you & the object.  You cling to the object, but fruitlessly so, because the object will vanish or your Body will vanish or both will vanish.  It is purposeless. While you are attached to the object, you suffer. Even though you do so in the name of gain­ing Happiness, you suffer. You suffer when the object is not there. Then, you suffer fear of its loss when it is there. That is not the way to be. That is not the Ideal State.

We speak of Detachment. It is a state of Knowledge in which you no longer confound your sense of Identity or your Happiness with that thing to which you were previously attached. Higher still, we no longer regard the thing as Real, in which case Duality has been obliterated. You must have 2 to have Duality. There cannot be a Duality in the Discernment between the unreal & the Real. The experience is that you see what is. That which is not has never come to be. There is no Duality in that. It is the resolution of Duality.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates have been available on:

jstiga.wordpress.com/

[But from now on, they will be different & still usually daily.]

"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" school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

NMT (No-Me Teaching) 80: 

Some   Ramana Maharshi quotes:

The method of Self-Inquiry is to turn the outward going Mind back to its source the Heart, the Self, & fix it ever there, preventing the rising of the empty "I".

Inquiry is making the mind abide firm in the Self till the false Ego, Illusion's seed, has perished.

One who has wisely chosen the straight path of Self-Inquiry can never go astray; for like the bright, clear Sun, the self reveals itself to whoso turns towards it.

Un-deluded by what ever else may come & go, unwinking watch the Self, because the little fault of forgetting for one moment once true Being as pure Consciousness brings tremendous loss.

If you refrain from looking at this or that or any other object then by that overpowering look into Absolute Being, you become yourself the boundless Space of pure Consciousness which alone is real Being.

Unbroken Self-Consciousness is the true bright path of Devotion or Love.  Knowledge of our inherent Nature as indivisible Bliss Supreme wells up his Love.

Based on the Teachings of a great Sage:

In terms of the Senses, something no doubt has been apprehended.  But that something, in Reality, is not an Object.  That something transcends the Duality of Knower & Known.  Now the Abstraction of Sensible Qualities from a foreign Object implies that its Perceiver has, in the process, transcended the Sensible Qualities of his person.  And in the absence of Sensible Qualities both in the one & the other, it is not possible to find any difference between the Perceiver & the Object perceived.
Form stands for Sensible Qualities in general, Name for Intellectual Qualities, that is to say, for all that concerns the association of Ideas & the Notion of a specific Object [Particulars – Species, 3^rd Skandha], or kind of Objects [Abstraction or Generalization, 4^th Skandha].
We unwittingly make this Abstraction whenever we cease to be conscious of Objects, either in the interval between 2 thoughts, when a desire is fulfilled,  or in Deep Dreamless Sleep.  These considerations prove that appearances as such are nothing more than the Sense's own Sensing. The Nameless, Formless Being is another aspect of the Non-Dual Principle of Consciousness. Non-Duality only seems to become divided into a conscious Subject & its Object.
The Oneness of the Perceiver & the Perceived involves what is commonly called a Sense-datum & its corresponding Sense-organ, between which there is an immediate & inseparable connection.  It is in the nature of the Visual faculty to manifest Shapes & Colors, of the Auditory faculty to manifest Sounds; & so on.  What we take to be an object is the Visibility of Vision, the Audibility of Hearing & the rest.  But no separate Object as such has been cognized.
Now although we habitually take the opposite view, the idea that Sensations are caused by stimuli external to the Senses, that is an illusion: Imagine the sort of World it would be if he had, instead of 5, only 4 Senses, because for example, if he had absolutely no Sense of Touch:  It would certainly not be the same World whose real existence we now take for granted.
Our notion of Objects cannot therefore be separated from the acts of Hearing, Touching, Seeing, Tasting, & Smelling.  Furthermore, analysis of Waking & Dreaming shows that when these 2 states are looked at from the vantage-point of the Consciousness, which is common to both, they are indistinguishable.  The experience of each one is a mental product.  That being so, there is at no time any stimulus external to the Senses.
Between Brain, Sense-Organs & the Outer World, a characteristic phenomenon is that of Projection. Though Sensations are appreciated as the result of changes in the brain-cells, they are felt as if taking place more remotely. Touch is projected to the Skin surface, Taste to the Mouth, while we regard Sight & Sound as coming from the surroundings.  These are, as it were, conventional delusions established in infancy. For, in fact, our Sensations are the mere masks & symbols of Reality, which is filtered through our Sensory recording apparatus.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

[responding to an issue of “questions”]

It is natural that questions arise. That questions may come from a state of unclarity is also natural. If there were clar­ity, the question would not rise to begin with. So, questions are asked out of lack of clarity, & answers are given, for the express purpose of gaining clarity. The purpose of the spiritual instruction & dialogue is to gain the necessary clarity. The answer will be at a level deeper than that at which the question was originally formulated. A question may arise about some activity or about some particular experience. The answer, though, will always be a clarification of one's Identity. That will remove the false stand assumed by the questioner. Thus, you find a final answer. Other answers may come along the way, but the final answer will always be one that resolves the Identity, the question of "Who am I ?", in a deeper manner than the level at which the question was originally formulated. The practice is one of Self-Inquiry.

What is being revealed is Being. The Maharshi said, “The only responsibility of a Guru is to reveal his own Existence.” This is what he has been doing all along: revealing just that one Existence. The method used here is Self-Inquiry (vichara atma), which is the very same as the Maharshi taught for all those years on Arunachala.

This Knowledge & this Self-Inquiry are nothing new. You can see the very same enunciated so eloquently by Adi Shankara so many centuries ago. Discrimination, Detachment, the Six Essentials, & the Desire for Liberation are the means. They are being employed all the time here, or they are assumed in the course of dialogue here.

You need to Discriminate. If you do not Discriminate, or Discern clearly, between what is True & what is false, between what is Real & what is not, between who you are & what you are not, you are going to be very unhappy. If you Discriminate, that becomes the Path of Knowledge. You should become
Detached from what you have Discriminated as not-Self.  Likewise is it for the development of Tranquility, Self-Control, Renunciation, Fortitude, Faith, & Deep, profound Meditation.[the 6 essentials recommended by Shankara]. 

There must be the Desire for Liberation that motivates all of this. There is a seamless consistency between the Means & the End. There is a consistency between learning to Discern what is Real & what is unreal & Realizing what is Real. There is a seamless consistency between Self-Inquiry to find out "Who am I ?" & attaining Self-Realization. Likewise is it for all the aspects of the Non-Dual Teaching. One should not practice in a dualistic context while hoping for Non-Dual Truth. [It would be dualistic to have less than seamless consistency between the Means & the End.]  Rather, take the Unlimited, the Non-Dual Truth, as the basis right from the start.  Every practice is based on That, is aimed toward That, & resolves itself into 

That [Non-Dual Truth]. Ongoing exposure to the Teaching, just like ongoing Meditation, is recommended. To listen again & again, to reflect again & again, to deeply meditate again & again, & to be absorbed in the continuum of Knowledge within one's Self are all important.

 [The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates have been available on:

jstiga.wordpress.com/

[But from now on, they will be different & still usually daily.]

"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" school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada

NMT (No-Me Teaching) 79: 

Some   Ramana Maharshi quotes:

As the Mind rests more & more in the Self behind it, it is more & more freed from outward imaginings; when imaginings are put away & no residue left, he, enters & becomes the Self.

The Knowledge of the Real by the Eye of clear insight is to be gained by one's own sight & not by the Teacher's.

If you observe Consciousness steadily, this Consciousness itself as Guru will reveal the Truth.

Instead of looking outward at Objects, you observe that looking.

The only true & full Consciousness is Consciousness of Consciousness.  Till Consciousness is Consciousness of itself, it knows no Peace at all.

True natural Consciousness which goes not after alien objects is the Heart.  Since actionless Consciousness shines as real Being, it's joy consist in concentration on itself.

Not all not like other things unreal, but always by its being Real, the Self as permanent Awareness has no other dwelling place than its own radiant Consciousness.

The Self, our Being, is Consciousness.

Based on the Teachings of a great Sage:

As such, Abstract Thoughts & Generalizations, objects of Consciousness are quite distinct from Introversion. An object of Consciousness may be defined as whatever can recur in Memory, for we remember only those things we have known.

But Objects as such are never actually perceived.  Sensory Perception gives us no more than the bare Sensations of Sound, Touch, Sight, Taste, & Smell: it does not present us with ready-made notions of Objects.  How from simple Sensations we form the complex notion of an external World bound by Time, Space, & Causality must be part of our Inquiry.

Regarding how the Notion of an Object arises, Sensory Perceptions give us no more than Sound, Sight, Taste, Smell, & Touch [to include all kinds of cutaneous sensations, prick, pain, temperature, touch & kinesthesia].  This Inquiry has little to do with the aims of academic Physiology & Psychology, its purpose being wholly different from that of empirical Science.  We use Sight as the most general term for Form, Shape, & Color, that is to say, for all that is Visual.

By the bare Sensations of Sound, Touch, Sight, Taste & Smell, the Perceiver is repeatedly & similarly affected by a more or less constant group of Sensations.  He then forms the notion of a specific Object [Particulars – Species, 3^rd Skandha], or kind of Objects [Abstraction or Generalization, 4^th Skandha].

For the Correlation of Sense-Objects & the Senses, .the Seen is inseparable from, & therefore 1 with, the act of Seeing.  Sound is inseparable from, & therefore 1 with, the act of Hearing.  The same stimulus may give rise to Sensations of Sound in the language of the Ears, or of Touch, Sight, Taste, & Smell in the language of the Skin, the Eyes, the Tongue, or the Nose.

But this is not to say that what stimulates Sensory Perception has any real existence apart from its being perceived.  If we abstract from our notion of an independently existing Object the Qualities our Senses have given it, its materiality & objectivity vanish & what remains is Nameless, Formless Being.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

When you make a deep, meditative Self-Inquiry to know your Self, it does not have other things, even in the subtlest form, floating in it. There is just one's Self, without form & without boundary. If an "I" arises, there is going to be "other." The "other" might be subtle [mental, astral, etc.], or it might be gross [physical]. It might be other thoughts. It might be other bodies, objects, etc.
If there is an "I" [Ego version] all that may follow. The way is inward. Proceed with an inward turned Mind. What is meant by an outward turned Mind is a Mind that imagines all those things. An outward turned Mind is a Mind that becomes attached to all the outer objects it has itself imagined. So, you are advised, “Turn your Mind inward to find the Truth & to find lasting Happiness.”
An outward turned Mind is a Mind busy projecting a World within itself, much like the way the Mind functions in a Dream State. An outward turned Mind projects an "I" & a "this" & the interactions between them. The Dream State, itself, makes up all the Dream happenings, subjective & objective. In a Dream, you have inner thoughts & you have outer Sensations. Something happens in the Dream, & you have some thoughts about it, & maybe some memories about it later in the Dream. You have the inner side [dream thoughts] & the outer side [dream body]. All that is made up of the Dreaming state of Mind. The Mind functions in the same way in the Waking State. In the Dream, it seems so real. When the Dream is over, you are prepared to say that all of it is unreal. In the Waking State, the case is the same. The Mind functions in the same manner, & while the Waking State occurs, the State & its content seem like they are so real. Upon Self-Inquiry, such turns out to be not so real at all, just like the Dream happenings. An outward turned Mind means one conceiving of all of that within itself, dreaming, of inside & outside, subtle thoughts & gross Perceptions. An inward turned Mind means that which is going to the Source, to the Heart of that "I," which is revealed not to be an Ego or an Individual, but to be Space-like & Vast, the real Being.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

or with Caps-sensitive:

http://sdrv.ms.YPOgkX/

Duplicates have been available on:

jstiga.wordpress.com/

[But from now on, they will be different & still usually daily.]

"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" school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada