The symbol Om represents the Self, the eternal Truth Within
‘Do not reject this teaching saying – ‘all is already one’, or ‘what is needed to be yourself?’ or ‘This is It, already – what practice is required and for who?’ or ‘There is no ego already’. This is the ego’s way of avoiding its own destruction.’
Some people, when they hear of the true teachings of Self-Enquiry, they attend to it straight away and realise the Self, the eternal happiness and bliss that is devoid of misery and suffering, the Kingdom of Heaven that is found within.
Others spend time roaming and suffering in the arid desert of other ways (or ‘non-ways’) and teachings first, teachings that pertain to gross and subtle objects (ie body, mind and world, thoughts, feelings, experiences, knowledge, etc). Only later do they realise that despite all their knowledge and insights and experiences, despite their proclamations of oneness, etc, their suffering still continues, and maybe they then find the motivation to try something else and turn within.
OBJECTION: WHY TURN WITHIN? ISN’T THAT DUALISTIC?
Q .But if all is one or non-dual, why turn within at all? Is this not creating an artificial duality between the inner and the outer, and do not all practices strengthen the ego?
A. Because only then is suffering removed and the bliss of the self realised. Without this practice of turning within, suffering continues. See this for yourself in your own experience – has your suffering ended? If not, turn within and abide as the Self. Suffering is the hallmark of ego/ignorance.
WHY IS THIS THE CASE?
Q.Why is it so?
A. Because without this specific practice, objects are continually attended to, and this nurtures the notion ‘I am a body-mind entity living in a world’. Or rather it doesn’t attack or destroy this ignorance, which is deep rooted, habitual and strong (seemingly). The habitual ignorance ‘I am the separate body-mind entity’ continues to intermittently rise and cause suffering. Out of habit, ignorance continues, and with it suffering too.
‘The ego-thief pretends to be the policeman who catches the thief’.
Without this practice of attending to the Self or pure consciousness within, ignorance and suffering both continue, in spite of superficial proclamations such as ‘all is one’ or ‘nothing needs to change’. Similarly, other practices which involve attending to gross or subtle objects also do not sever this ignorance, although they may weaken it (or strengthen it).
OBJECTION: DOES THIS PRACTICE NOT STRENGTHEN THE EGO?
A. This is the only practice that does not strengthen the ego. All practices, except Self-Enquiry or Self-Attention, need the identity ‘I am the body-mind’, ie. the ego, to practice them. In Self-Enquiry it is not accepted that you are the body-mind from the outset.
The mind, when attending to gross and subtle objects, is called the mind. When this same mind attends to the Subject, itself, it is no longer the mind but is simply Consciousness or Awareness Being Consciousness or Awareness, ie. Self Being Self. (Ramana Maharshi states In Day by Day with Bhagavan: ‘The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world’. The traditional Advaita text Yoga Vasishta states: ‘Consciousness, which is undivided, imagines to itself desirable objects and runs after them. It is then known as the mind.’ )
This practice, unlike all others, is not a doing (ie. not an act by the body-mind entity), but BEING SELF.
It is only through BEING SELF and not through attending to various gross and subtle objects that the egoic vasanas/ignorance can be rooted out and suffering ended at its source. See for yourself how suffering continues otherwise, how without this practice the ego continues itself.
A TRUE TEACHING
This is why Sri Ramana Maharshi taught this teaching. This is why Shankara taught this teaching. This is why Buddha taught this teaching. This is why Krishna and Vasishta taught this teaching. This is why Shiva taught this teaching. Why else has this teaching been taught for millennia?
Hence this is the true teaching of Vedanta that has been handed down, generation to generation, for millennia, and it is the true teaching of all genuine and effective spiritual paths.
My gratitude to Sri Ramana Maharshi for revitalising this ancient teaching, purifying it of all dross and superstition and making it easily accessible for all.
DO NOT ALLOW THOUGHT/THE EGO TO PHILOSOPHISE THIS TEACHING AWAY
Discover this yourself, not with intellectualising or philosophising, but by trying and seeing for yourself. Do not reject this teaching saying – ‘all is already one’, or ‘what is needed to be yourself?’ or ‘This is It, already – what practice is required and for who?’ or ‘There is no ego already’. This is the ego’s way of avoiding its own destruction. You will know this is the case as suffering is the sign of the ego. Are you still suffering? If so, attend to the Self, the pure consciousness, the subject, within. If you do not, suffering will continue until you do.
Sri Ramana Maharshi states:
‘The seat of Realisation is within and the seeker cannot find it as an object outside him. That seat is bliss and is the core of all beings. Hence it is called the Heart. The only useful purpose of the present birth is to turn within and realise it. There is nothing else to do.’ (Talks 219)
JUST A LITTLE PRACTICE MAKES A DIFFERENCE
Whilst practice gradually increases over time an infiltrates into your entire being and all of the three states (waking, dreaming, deep sleep), even a small amount of practice, even when NOT performed with great skill, leads to immense reduction in suffering and egotism. What may take years through mental philosophising is cut through quickly with devoted practice. This will build your faith in the teachings and take you home.
So start small and allow the momentum to gradually build, like a snowflake becoming an avalanche.
Another quote from Sri Ramana Maharshi, this time from the Sri Ramana Gita, a small text that outlines the entire teaching of Ramana in concise form:
Q. What in brief is the means to know one’s own real nature? What is the effort that can bring about the sublime inner vision?
Sri Ramana Maharshi: Strenuously withdrawing all thoughts from sense objects, one should remain fixed in steady, non-objective [ie. subjective] enquiry. This, in brief, is the means of knowing one’s own real nature; this effort alone bring about the sublime inner vision.
Sri Ramana Gita, Chapter 3, verses 4-6
Here are some other quotes for you: