Relax into Unknowing
What does that mean?
It means to relax, to let go of everything.
What are you left with?
You are left with whatever is.
You are left with this, Justthis.
No matter how much you let go, This is.
Or you could say:
No matter how much you let go, You are.
This Letting Go,
Is the coming into contact with being.
This is what it means to abide as the ‘I am’.
This is what it means to ‘remember who you are’.
It’s can become obvious that
All perceived things,
All phenomena,
Come and go.
The objects of the external world come and go,
Thoughts come and go,
Feelings come and go.
Knowledge comes and goes,
Expericences come and go,
States of consciousness come and go.
The body is a process
Of constant change,
As is everything else.
It too comes and goes.
In this sense independent objects do not exist in of themselves.
All there is is movement,
Constant movement appearing as form,
But no static unchanging form can be found
– Not even for a moment.
This Being/Unknowing is always here.
It can be consciously known when you relax and notice it,
Notice that which is ever present and unchanging in your experience.
When this unchanging essence/being is realised
And understood to always be here,
Undisturbed by comings and goings,
Then we do not need to keep on returning
to the practice of relaxing into unknowing/being.
Instead we can have Faith In Being.
This is Self-Knowledge.
In Mahayana and Vajrayana (Tibetan) Buddhism, our True Nature (also known as Buddha nature, Reality, Mind, Ground, Knowledge, Awareness, etc.) is said to be beyond all concepts and all definitions. Typically this is expanded upon as follows:
Mind/True Nature is beyond all concepts or philosophical notions:
1. It cannot be said to ‘exist’
2. It cannot be said to ‘not exist’
3. It cannot be said to ‘both exist and not exist’
4. It cannot be said to ‘neither exist or not exist’
As far as I’m aware, the first Buddhist commentator to put it in these terms was Nagarjuna, who wrote a much more comprehensive analysis along these lines in around 200 years BCE in his text Fundamental Verses on the Middle Way (Mula-madhamaka-karika). Since Nagarjuna, countless other Buddhist schools including most of the Tibetan Buddhist schools, have also adopted this phrasing in order to help steer themselves away from the danger or wrong/false conceptual views.
If we adopt this understanding, we are safeguarded against wrong views and the suffering that results from that. Many philosophical or spiritual systems fall into one of more of these traps. For example, by positing some kind of True Nature that definitely exists (ie. point 1), we can fall into the trap of eternalism in which we (the ego) cling to a concept of (belief in) an eternal permanent essence or self. Or we can go to the opposite extreme and say there is no essence of Mind or True Nature (point 2), which is nihilism, saying that there is no ‘me’ or ‘essence of me’ at all.
…we can fall into the trap of Eternalism in which we cling to a concept of an eternal permanent essence or self…Or we can go to the opposite extreme of Nihilism and say there is no True Nature…that there is no ‘me’ or ‘essence of me’ at all.
However, the analysis does not stop there. It goes on to warn about those who cling to the concept that ‘our True Nature/Mind is beyond both existence and non-existence’ (point 3). This is really a belief in a type of transcendence, which is really just believing in another type of existent permanent self, and so we have unwittingly fallen back into eternalism again.
Lastly Nagarjuna says you also cannot cling to the view that the true nature is ‘none of the above’. Basically Nagarjuna leaves us with nowhere to stand at all. The ego-mind is constantly trying to find a conceptual position on which it can lay its hat, but Nagarjuna has removed all the pegs from the hat-stand!
Basically Nagarjuna leaves us with nowhere to stand at all. The ego-mind is constantly trying to find a conceptual position on which it can lay its hat, but Nagarjuna has removed all the pegs from the hat-stand!
Nagarjuna called this the ‘middle way’ between eternalism and nihilism, or Madhamaka, and a new Madhamaka school of Buddhism was founded upon this work. Note this is different from the middle way of the original Buddha whose middle way between extreme asceticism/self-mortification and addiction to indulging in sense pleasures.
Nagarjuna also warns us that this ‘middle way’ itself should not be lent upon as some kind of truth where the ego can safely hang its hat.
Nagarjuna also warns us that this ‘middle way’ itself should not be lent upon as some kind of truth where the ego can safely hang its hat.
The purpose of this exposition is to allow us to see how we cling to concepts and then remove these false views/beliefs. Like all Buddhist teachings, when the job of the teaching is done, in this case when the false beliefs have been seen for what they are, we should also let go of the teaching and not rest on this either: ‘The essence of mind is beyond all concepts and definitions’.
So many people cling to beliefs, either knowingly or unknowingly, caught up in confusion, sometimes teaching it to others.
If you really want truth, would you accept a belief, a concept, an idea? Would you accept second-hand words, teachings and phrases uttered by others? Would you worry about what others think and get preoccupied in puerile semantic debate?
Or would you continue to seek, genuinely investigate, until you have genuinely found, in your own direct experience, the end to your suffering, an end to your seeking?
Those who have poured their minds, as a food offering to Sivam, into the surging and radiant sacrificial fire which is the discipline of true knowledge [mey jnana tavam], will truly become Siva-swarupa. Having reached this conclusion, the proper course is to worship courageously in this way and merge with the formless Sivam.
Ramana Maharshi Guru Vachaka Kovai Verse 353
Tom’s comments:
I chose this verse to write about because not only does it prescribe a sure footed way to the absolute, but also because I love the poetic imagery of ‘pouring your mind’ into the mouth of God in order to merge with Him. For me this ‘pouring’ invokes a sense of surrender which is effortless and complete, a total giving over of yourself to Him. And then we realise all is Him all always was Him, and what we called ‘me’ or ‘I’ was also Him.
When we merge with Him, we do not really ‘merge’ with Him, as that implies two entities becoming one. What happens is that the illusion of individuality and separation dissolves away and the reality that always was is seen for what it is.
The imagery of the verse also conjures up a sacrificial fire which envelopes and burns away the ignorance of separation, and it is this sacrifice of ego that is the real form of ‘courageous worship’. This worship is the same as ‘the discipline of true knowledge’.
The next verse drives the essential point home further:
Amongst those who have not realised that the individual-consciousness is fake, let not any of them doubt unnecessarily what state will be attained if the individual-consciousness is abandoned completely. Just as someone who lets go of a branch of a tree to which he had been clinging will automatically fall onto the ground with a thud, he who has abandoned individual-consciousness will not fail to reach the state of Self, the true consciousness
What’s more important – the so-called inner guru, or the outer guru that points you to that inner guru? And is there really a difference between inner and outer guru at all, or is this just a false dichotomy?
Some people say that silence is the real teacher, but do they also see the irony that they are saying this? The fact that they say this indicates at least a role for speech and words in the teaching, doesn’t it?
Some people say that someone who is self-realised doesn’t look for students, have a structured teaching, or even have a website. My question would be – how do you know? Do you know this for sure or are you just following what someone else says and falling prey to the stereotype of a self-realised brown-skinned male? Have you seen this for yourself or is this just a limiting belief?
I could inform you the traditional scriptures repeatedly state you cannot know who is self-realised by outward criteria alone, and I could name some examples of gurus who sought students and advertised, but the basic point is that people are willing to believe all sorts of unverified spiritual slogans and then base their seeking upon that. This is akin to building castles on sand: the foundations are poor and nothing lasting is achieved.
…the basic point is that people are willing to believe all sorts of unverified spiritual slogans and then base their seeking upon that.
This is a huge problem for many spiritual seekers, and points to me that there is a lack of interest in what is actually true. There may be a slight or middling interest in what is true, but when the desire to understand/find out what is true really intensifies, we naturally question and then drop all such beliefs, only depending on what we know for sure, rejecting that for which there is no evidence. We do not accept statements or platitudes along the way without verifying them first.
It should be obvious that most spiritual seekers don’t know what they are talking about when it comes to Realisation of Freedom. Why? Because most of them are still suffering, still seeking, and still do not understand the simplicity and depth of it all.
…when the desire to understand/find out what is true really intensifies, we naturally question and then drop all such beliefs, only depending on what we know for sure, rejecting that for which there is no evidence.
My advice is to realise first, and talk later. Sure you can share your experiences and insights and talk in that way, and of course you can ask questions, but do not set yourself up as an authority unless you are actually sure you know what you are talking about. Act within the limits of your competence. Be honest about what you know and don’t know.
Some more advice: trust no-one when it comes to spiritual things. Find out for yourself. And certainly don’t buy into the age-old dogmas and stereotypes that frequent the spiritual market place. Instead dare to question everything. It is this earnestness combined with a sharp inquiring mind and an open heart that will yield fruit. This keenness of mind and inquiry may then lead you to faith and devotion, but it will be different. It will be based on something real, and not on mere conceptual belief.
Instead dare to question everything. It is this earnestness combined with a sharp inquiring mind and an open heart that will yield fruit.
Going back to the beginning of this post, about gurus, what do you think about this for a progression? First the outer (physical) guru may direct us towards the inner guru (within us). Then we will see this duality is also a fiction, and finally we may rhetorically ask ‘what guru?’.
The following verses are taken from Padamalai, a record of teaching statements from Ramana Maharshi which were taken down by one of his foremost devotees, Muruganar. This version I am quoting from is translated by Dr T. V. Venkatasubramanian, Robert Butler and David Godman – my deep appreciation to them in making this wonderful and instructive work more widely available.
In their translation they have changed the order of the verses and grouped them thematically. The following verses are taken from the chapter entitled ‘The Self’.
My comments are interspersed in italics in grey.
Self-knowledge
5. True jnana* is only the removal of wrong knowledge. Only this is useful for liberation.
*Jnana is a Sanskrit word that means knowledge. It is etymologically related to the words gnosis and knowledge. In a spiritual context it implies the height of spiritual knowledge. In an Advaita/non-dual context it is synonymous with self-realisation, liberation/freedom, nirvana or, to use a more commonplace word, enlightenment – that which frees us from suffering. The person who has attained this Jnana is known as a jnani, a ‘knower’ or the ‘one who knows’.
Ramana says that we do not need to gain new knowledge. We just need to remove the wrong knowledge. What is wrong knowledge? It is the beliefs and assumptions we hold, often unconsciously, specifically (false) beliefs about who we are, the nature of our experience and the suffering that flows from these false notions.
8. The weeping of those who come to this world-stage, who play their role and depart, is due to poverty, a lack of jnana.
ie. Jnana ends suffering
10. Jnana, the Self with which one should merge, is the complete cessation of the addiction of the mind towards the non-Self.
Remove the addictive habitual tendencies (compulsive vasanas) that seek pleasure in objects, and this is jnana. We have a belief that we can find relief and satisfaction from objects in the world. Only when this belief is dispelled can jnana arise fully. More on this later.
The Self is ever-attained
13. Through sadhana (spiritual practice) one can attain things that are other than oneself. But with what sadhana can the Self be attained, and who is to attain it?
What can we do to attain what already is here?
17. The ultimate state of supreme liberation is one’s own real nature. It is always attained. Knowing this, be still.
Ramana instructs us to be still. But how many of us actually do it?
22. The Self, that object of supreme value, is always attained. One ‘attains’ it by knowing it well and by getting firmly convinced that one is That.
‘Attaining the Self’ is just a turn of phrase. Here the Self is referred to as ‘that object of supreme value’ – of course, the Self is not really an ‘object’…
23. Even ascetics and sages cannot formulate a definition of the Self, the real, except in negative terms.
All positive definitions of the Self ie. those that attempt to say what it IS, are destined to fail. You can only define the Self in terms of what it IS NOT, ie. in negative terms.
Our True Nature
58. The true jnana is not something that is attained. It exists as one’s own swarupa*.
*Swarupa is a Sanskrit word that means the essence of who we are or our true nature. The prefix Swa- denotes something to do with ourself or the self, and rupa means form. A more literal translation would therefore be the ‘form of the self’.
61. It is impossible to think of swarupa-rasa (the taste of reality), the enjoyment of which goes beyond concepts and transcendence.
The Self is beyond concepts.
63. In that swarupa one can only abide as That. There is no scope for thinking in this state.
66. Jnana-swarupa, one’s real nature, which is entitled to your love, never suffers, gets bewildered or decays.
Desire for the Self
79. Through a longing for the swarupa that waxes more and more as abundant bliss, infatuation for the false world will slip away.
Desire for the Self leads us to feel the bliss of the Self, and the infatuation for the world of objects falls away naturally. Therefore desire the self!
80. The glory of self-realisation is not experienced except in the hearts of those who are very zealous about sinking into the Self.
Self-realisation won’t happen just by thinking about it. You have to let go of object-based desires and ‘sink into the Self’.
81. Those who greatly desire the Self, the state of mere being that transcends all concepts, will not desire anything else.
If you desire an object, either gross or subtle, then that is not the Self you desire.
82. Devotion to the Self, the best of all desires, yields the true jnana sight in which all names and forms are names and forms of the Self.
Desire for the Self takes you away from objects, and eventually this too is lost. More on this later.
Self-forgetfullness
84. The compassionate Padam* declares: ‘There is no other mistake like pramada** that ruins your bliss.
*Padam literally means foot in Tamil, and is a devotional term to refer to Ramana Maharshi whose feet were figuratively and literally, in keeping with Indian tradition, adored by Muruganar, the author of this work.
**In this context pramada, a Sanskrit word, means self-forgetfullness. A more literal translation is neglect or indolence.
89. The removal of pramada is the attainment of one’s own swarupa, the exalted and changeless essence.
91. Is it not because one forgets the truth of the Self, which always abides changelessly, that one gets involved in endless disputations?
You get caught up in the world, in it confusions, sorrows and dramas – why? Because you have forgotten that unchanging essence, your Self.
92. The agitation of the mind that is associated with pramada will be destroyed by the mental attitude that regards all actions as being those of Siva.
Adopt the attitude that all is done by God, by Him, but Siva. This will calm the mind and allow the Self to be remembered.
Self-attention
94. Only attention directed towards the Self, a seeking without seeking, will unite you with that primal entity whose nature never changes.
This ‘seeking without seeking’, a beautiful and important phrase, tells us that the Self is attained not by seeking, but by not seeking, or by letting go. Just don’t seek objects. That is ‘seeking the self’. The self is already here, why seek it? Just let go, and it is here.
98. What is termed ‘being turned towards the Self’ is the state in which the mind, abandoning the sense objects, which are alien [to the Self], shines as pure, unalloyed consciousness.
When we turn away from sense objects, when we no longer seek pleasure and happiness in gross and subtle things, then there is a natural relaxation into THIS. Consciousness naturally shines, and now it shines seemingly brighter as we are not distracted by the shimmering superficial sense objects.
Self-abidance
106. If one abides clinging to the Self, then, through that state of peace, all other attachments will fall away, and only your natural state, liberation, will remain.
107. The heroic ones should attain and remain firmly established in Self-abidance in the Heart. Other than this, what is the point of practising many sadhanas?
108. Unsurpassed and perpetually abiding good fortune exists only in the deep peace wherein one remains as the Self, and in not other state of being whatsoever.
109. The occurrence of the true experience of Self-abidance will not manifest in all its glory unless the ego is totally destroyed.
110. The deception of the mind that roams around without any restrains is extremely wicked. Expel the conceptualising tendencies of the mind through Self-abidance.
The source of evil is ignorance, or to use a word from this selection of quotes, pramada. It is a myth that allowing ourselves to freely seek pleasure in various sense-objects is freedom. This is just a continuation of the ego. Relax, sink into the self, rein in the sense-organs if need be, and purify yourself in the Light of the Self. Allow its Bliss to heal you, to purify you, to burn away the impurities of lust, hate, greed and the like.
111. Those who, instead of recognising the Self, try to know [it] with their minds will get choked and perplexed.
How many seekers tie themselves up in knots trying to figure out self-realisation in their heads? Instead, expose yourself to the teachings of ‘One Who Knows’, and sink into the Self. It is the actual practice of Self-Abidance that leads to Jnana, not the thinking of it. Therefore cultivate a calm mind, do not attach onto your thoughts and desires, and with repeated practice, the Bliss of the Self, of Your Self, will gush into your system.
112. Unless you clearly know your real nature by remaining firmly established in Self-abidance, you will get enmeshed in creation and become bewildered.
A lack of regular practice will lead only to temporary peace, as the tendency of the mind to be outgoing is deeply rooted and strong, due to the power of ignorance manifesting over many cycles of time. It will also take time to curb this habit of seeking happiness in ‘creation’ or objects. This tendency of outwardly seeking objects is the cause of suffering and confusion. Instead, BE STILL.
113. Reach the self, the land of consciousness, the reality, which is your own country. Shun residence in a foreign land.
Ramana delving into immigration politics here! Wonderful poetry. Abide in the Self! 🙂
Self Remembrance
114. Remembering the self, one’s real nature, without faltering even slightly, is the eminent victory of true jnana.
115. With your consciousness hold fast to and never abandon the substratum, your own real nature, the supreme that can neither be held nor relinquished.
How can you hold fast to that which cannot be held? We should see by now that phrases that imply holding onto the Self really mean removing the outgoing tendencies of the mind. This ‘holding on’ to the Self, is really nothing but a letting go of ‘not-self’. Then happiness naturally arises of its own accord. This is Self-remembrance. This is ‘holding to the Self’
116. Only those supreme devotees who firmly stick to the remembrance of the Self as the foremost sadhana are great tapasvins*.
*Tapas is a sanskrit word meaning spiritual austerities. Tapasvins are those that perform tapas in order to attain jnana
18. Thinking of the Self is to abide as that tranquil consciousness. Padam, the true swarupa can neither be remembered nor forgotten.
Here is an instructive verse that tells us what ‘thinking of the Self’ entails: it entails not thinking’! It is to relax, to subside into not-thinking, to abide as Peace, to be the Self. The reference to the Self can neither be remembered or forgotten is a reminder that the self cannot be thought about. It is the light that illumines thought. Thought cannot illumine it.
Holding onto the Self
120. Always hold tight to the Heart, which is full of perfect peace, without abandoning it through desire or inattention.
How to ‘abandon’ the self? Though desire (for objects) or through inattention (dullness of mind). These are analogous to rajas (passionate object focussed desires) and tamas (dullness). How to ‘hold tight to the Heart’? Don’t abandon the Self.
121. Do not get spoiled by thinking about the non-Self with your mind. Hold tightly to yourself and attain peace.
How to ‘get spoiled’? Think about the non-self – ie. objects, either in the body, mind or world. The removal of thoughts and desire for objects is ‘holding tightly to yourself’. Be still and ‘attain peace’.
122. To shine as consciousness without thoughts is the jnana samadhi of holding tightly to swarupa.
Here Bhagawan (Ramana) makes it clear: what is it to hold tight to the Self? Let go of ALL thoughts. Consciousness is already shining steadily and constantly without change – it will just appear brighter as we are no longer distracted by various objects in the body, mind or world.
124. By holding tightly to the one who has no attachments, your attachment to the non-Self will go away. When that [attachment to non-Self] has gone, holding tightly to the one who has no attachments will also cease, and all attachments will come to an end.
Another instructive verse. The Self is already and always unattached. It is already pure and blissful, the source of all happiness. What more could you want? When this is seen, when the outgoing mind is curbed, then the bliss of the self is manifest. Then, quite naturally, the mind stays here and stops seeking objects. Eventually, the knot of the ego is severed, the outgoing tendency of the mind to seek pleasure through objects is gone, and then there is no need to hold tightly to or identify as the Self. Then there is no need of this dualistic teachings of Self and not-Self. This is Jnana.
The bliss of the Self
125. The deeper one subsides within the Heart, the greater will be the rising of the nature of the flood of supreme bliss.
127. Why do you lament, crying ‘Where can the sate of true bliss be found?’ You yourself have happiness as your own true nature, and its location is the Heart.
128. In a heart in which true love is overflowing, it will be known clearly that one’s own real nature is nothing but bliss.
130. Leaving the hot sun of samsaric misery, remain steadfastly in the shade of the tree of jnana, the blissful real nature of the Self.
136. If the mind, which rarely subsides, actually does subside, bliss will multiply many million-fold.
137. The bliss of jnana, the Self, that manifests in the tranquil mind will disappear and cease to appear in the ghora vritti [rajasic mind*]
*rajasic mind here refers to the passionate outward seeking mind that is concerned with gross and subtle objects and seeks pleasure in them
140. Padam sternly warns: ‘So long as you are seeking something other than yourself as the agent for gaining bliss, there is no bliss for you.’
Turn away from objects. Let go of ALL objects. What are objects? Anything you can perceive: thoughts, feelings, sensations, experiences, memories, imaginations, psychic phenomena, intuitions, knowledge and understanding – all these are subtle objects. Gross objects are the gross body, including other people, and the contents of the material world. If it is perceived, it is an object. Experiences and states of consciousness are also objects. All objects come and go. Therefore no object or experience leads to lasting satisfaction.
In desiring objects, the road to suffering has been paved. DO NOT GO DOWN THAT ROAD. Instead renounce objects and relax. See their allure is only fleeting, and when they go, suffering and confusion ensue. Instead sink back into the Self. Allow its bliss to bubble up, and let go of that too.
If you must think, think of the Self. If you must desire, desire the Self. Allow the magnetism of the Self (the Heart, the Swarupa), to draw you in, envelop and destroy you (the ego).
Allow ignorance to be rooted out, burnt away by the fire of the Self.
Allow Jnana to shine – it has always been shining – free, unalloyed, blissful and resplendent!
Allow the bliss, allow Your Self to shine!
Oh, I bow down to Ramana who has spoken these words!
I overflow with gratitude to him, him who is none other than HIM, him who is none other that I, the Self.
Praise to Ramana! Praise to HIM in the highest. All praise to HIM!
Anyone else think that your personality has to be perfect and that every pore of your being has to exude an energy of loving kindness in order for the Freedom that already is to be realised? What a prison!
With respect to seeking enlightenment, what’s wrong with THIS, right now?
Freedom is already totally completely here.
Stop all this worrying and obsessing over the apparent individual and here it is, full and complete. No need to improve the individual or the world. Then things start to right themselves naturally, according to natural law. Not that you care. It’s just the way it is.
No need to judge and evaluate apparent ‘teachers’ – that’s more obsessing about the apparent individual, the individuality you project onto them.
Now there is nothing wrong with desire to improve oneself or the world. It is quite natural in certain circumstances. The desire to change something happens by itself when it happens. It too is Spontaneous Arising, a part of ‘what is’.
Look! See! Notice! All these phenomena are empty of any independent doer-self-entity.
Freedom is already here. What does it feel like? It feels like THIS. No need to seek a new or better experience, although that too is allowed.
Tom Das 