Tuesday, August 15, 2017

NMT (No-Me Teaching) Series 29
Some   Ramana Maharshi quotes:

He, who by questing inward for the Knower, has destroyed the ego & transcended so-called knowledge abides as the Self. He alone is a true knower, not one who has not seen the Self & therefore has an Ego still.

From your true being as Awareness alienated & deluded do not pursue appearances, deeming them as real. They are false, since disappear they must. But your own being as Awareness is real & cannot cease to be.

The World appears distinctly only in Wakefulness & Dream with concepts filled.  In concept—free, all empty Deep Dreamless Sleep, one sees no World; so then conceptual is the World's whole.

The Mind bewildered which mistakes the Body for oneself conceives the transient World of names & forms, makes it seem real & lovable, & promptly entraps one in the strong, illusive Bondage of Desire.

The empirical World of jostling names & forms is false & has no real existence in bright, full Awareness.  Like a ring of fire formed in the dark when one whirls fast a glowing joss-stick, ’tis an illusion, Mind-created.

Seen in the light of Self-experience, all this phenomenal World is mere appearance, like the Sky's deep blueness. What the deluded, body-bound Ego perceives "out there" is Mind-created, nothing more. 

Based on the Teachings of a great Sage:

No 2 thoughts can ever occur simultaneously, & so even if the gross physical object is taken away from the plane in which it exists to a higher plane & made into an idea, that idea can never come into contact with another idea.  So a thought can never come into contact with a gross object or with another thought.  So thought is always objectless.  And the objectless thought is what is called the real “I”.  You are That.  

The Desire for Happiness cannot be disputed that Happiness is the sole aim in Life, yet most men would find it hard to agree to this statement without some reservation.  What is the fundamental cause of their embarrassment ?  Is it not that Life ends in Death & that the prospect of Death teems with incertitude ? Not all men, of course, care to think seriously of Death, but all men, in normal circumstances, run spontaneously from danger, unless to risk it is their duty or their pleasure.  In that case, they have ceased for the moment to identify themselves with the Body; & this is what happens to all of us in moments of Happiness.

Now if we can transcend this false identification (with the Body) unwittingly, can we not do so knowingly (for Liberation) ?  We can, not only from time to time but once & for all.  Indeed, we are always & by nature other than the Body, for while the Body changes continually from Birth to Death, we who seem to be one with it can observe & remember its modifications.  

It follows that if, instead of our claiming to be a changeful personality, we could regain our true center, that immutable, conscious Self which observes the Personality, we should at once & for ever be Happy & Peaceful, because we would then know for certain that what affected the Body could not affect our Self.

To find a Peace & Happiness that is beyond every possible circumstance including Death, we must be in a position to discern the Changeless Principle (the real “I”) within us.  This entails an examination of human experience as a whole.  As human beings, we experience 3 States, those of Waking, Dreaming & Deep Dreamless Sleep, in which all our experience is comprised.  But it will not be enough to consider these States from the sole standpoint of Waking, as we normally do, for little can be learnt about a whole from the limited standpoint of 1ne of its 3 parts.

Accordingly, we shall consider each State from different points of view: from its own, from that which is common to Waking & Dreaming, & from the 1 (Turiya – Loberation) that transcends every State as such. The latter is the standpoint of the real Self in man, the Self which continues unmodified throughout the 3 States, from Birth to Death, & indeed, beyond Birth & Death. 

Some selected verses from the Ramana Maharshi disciple Master Nome:

The Truth regarding the Self is that it is of the nature of Being-Consciousness-Bliss, & there is nothing other than the Self.  The Self is 1-w/o-a-2nd, without anything other.  In the Ribhu Gita, experience is described as composed of 5 parts: Being, Consciousness, Bliss, Name & Form. The same Gita says that the first 3 pertain to Reality, & the last 2 pertain to utter Illusion.  The Reality is Being-Consciousness ­ Bliss, while that which is Illusion is Name & Form.  Illusion signifies something actually nonexistent, something that is not.
What is meant by Name & Form ?  Form refers to everything perceived through the Senses. Name refers to all that is Formulated in ideas, anything of a mental character.
To those who are wisely meditating & thus recognizing that the World exists only in the Mind & nowhere else, we often say that the Truth is Formless.  This statement pertains to both Name & Form.  Everything perceivable & conceivable is not the Self & so such is not the actual Truth.
Being-Consciousness-Bliss is said to he Truth.  Being is non-objective.  It has no Form, is qualityless & attributeless, & That which ever is.  The Self, Being is Consciousness but not mere thought-Form & not mere sensation.  The Self is Bliss but not a mere mode of Mind or emotion, not something that depends on an outer cause or set of conditions, & not something that happens in Time. The Self is Bliss that is that is simultaneous & identical with Being, which the ever-present Consciousness.

 [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 

or with Caps-sensitive:

Duplicates have been available on:
[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

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

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