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.

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