ENLIGHTENMENT BY SELF-INQUIRY–pt113
As regards some analogy between falling asleep &
Self-Inquiry, we can note that upon falling asleep we are not left wondering,
"What about the World ? Where is my
I ?" & so on. One can inquire
& prove it to oneself. But it may
seem, in the case of sleep, that "it just happens." Yet Self-Inquiry
is not haphazard. Self-Inquiry always works because it is the Knowledge of
Existence itself. Analogy to sleep only
holds as a pointer to the naturalness of both processes, & the comparable
loss of a "World" in each case. We do not aim at a sleep experience
in Self-Inquiry.
The Self is Non-Dual, 1–without–a 2nd. The Self is neither distinct from nor in
relation to anything else, for it relinquishes Mis-identification with the Body
& all that is objective. So should one sever the Identification with
the supposed Subject, which is the Ego. The Self's Existence is independent of
all & is different from all that is objective.
The objectified "I" is the
Ego. The superimposed objective portion
of the "I"–consciousness
should be abandoned, for it is not actually the Self. Negation of what is objective means also Negation of the Ego. W hat remains is that
which is implied in the aphorism, "I am Brahman", (aham brahmasmi).
[Ramana]
The Guru will say only what I am saying
now. He will not give you anything you
have not already got. It is impossible
for anyone to get what he has not got already.
Even if
he gets any such thing, it
will go as it came. What comes will also
go. What always exists will alone
remain. The Guru cannot give you anything new, which you don't have already.
Removal of the notion that we have not realized the Self is all that is
required. We are always the Self only we
don't realize it.
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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
for very succinct summary of the teaching & practice, see: www.ajatavada.com
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