The Non-Dual Vision of Jesus Christ and the teachings of Sri Ramana Maharshi | Non-duality | Advaita |Christianity

This is one of a series of introductory articles – please see the homepage of tomdas.com for more introductory articles.

Here the non-dual teachings of Jesus are succinctly presented.

The following are excerpts I have put together from the introduction of the book ‘Happiness and the Art of Being’ by Michael James. I felt there were so many gems and biblical quotes packed in tightly together in just the introduction of this book – someone else perhaps would have made the introduction alone into an entire book I felt that it would be worthwhile to tease out some of the points about Jesus’s teachings and put them together into a post for the benefit of seekers. It very nicely sums up the inner teachings of Jesus in light of the teachings of Sri Ramana Maharshi and points to the core teachings of both.

You can read the entire book, ‘Happiness and the Art of Being’, online for free here, and I encourage you to make a donation to the author and/or buy a hard copy of the book in order to support the author.

Bold type and subheadings have been added by myself. I have also changed the paragraph structure of the text in places – I hope these aid the readability of the text and assimilation of the key points.

Namaste

Tom

Also see: Recommended Reading: Books for Enlightenment, Liberation and Self-Realisation

Jesus and non-duality

Jesus – ‘do not love the world or things in the world’

The true aim of all religions

The inner aim of all religions and spiritual traditions is to free us from this illusory state in which we imagine that we are separate from God, the one unlimited and undivided reality.

Original Sin

For example, in Christianity this state in which we violate the oneness and wholeness of God by imagining ourself to be an individual separate from him is called the ‘original sin’, which is the root cause of all misery and unhappiness.

The Truth shall set you free

Because we can become free from this ‘original sin’ only by knowing the truth, Christ said,

‘[…] ye shall know the truth, and the truth shall make you free’ (John 8.32).

The truth that we must know in order to be made free is the truth that we are nothing but the adjunctless pure consciousness ‘I am’ – that ‘I am’ which is the true form of God, as disclosed by him when he revealed his identity to Moses saying,

I am that I am’ (‘ehyeh asher ehyeh’ – Exodus 3.14).

Die to your (individual) self

To ‘know the truth’ does not mean to know it theoretically, but to know it as a direct and immediate experience. In order to destroy the illusion that we are a limited individual consciousness, a person separate from the perfect whole which is called God, we must experience ourself as the unlimited and undivided pure consciousness ‘I am’.

Therefore, to know the truth and thereby be made free from the illusion called ‘original sin’, we must die and be born again – we must die to the flesh and be born again as the spirit. That is why Christ said,

‘Except a man be born again, he cannot see the kingdom of God. […] Except a man be born of […] the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit’ (John 3.3 & 3.5-6).

That is, to experience and enter into the true state of God, we must cease to exist as a separate individual, a consciousness that identifies itself with the flesh and all the limitations of the flesh, and must rediscover ourself to be the unlimited and undivided spirit, the pure, unadulterated and infinite consciousness ‘I am’, which is the absolute reality that we call ‘God’.

When we identify ourself with a body made of flesh, we become that flesh, but when we cease to identify ourself with that flesh and know ourself to be mere spirit, we are born again as our original nature, the pure spirit or consciousness ‘I am’.

The need for us to sacrifice our individuality in order to be born anew as the spirit is a recurring theme in the teachings of Jesus Christ:

‘Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal’ (John 12.24-25).

‘Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it’ (Luke 17.33).

‘And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it’ (Matthew 10.38-39).

‘If any [man] will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?’ (Matthew 16.24-26, and also Mark 8.34-37 and Luke 9.23-25).

That is, in order to rediscover our true and eternal life as the spirit, we must lose our false and transient life as an individual. If we seek to preserve our false individuality, we shall in effect be losing our real spirit. This is the price we have to pay to live as an individual in this world. Therefore, whatever we may gain or achieve in this world, we do so at the cost of losing our real self, the state of perfection and wholeness (which in this context is what Christ means by the term our ‘own soul’). In exchange for regaining our original and perfect state of wholeness, we have only to give up our individuality and all that goes with it. Which is truly profitable, to lose the whole and gain merely a part, or to give up a mere part in exchange for the whole?

Take up thy cross

In order to give up or lose our individuality, as Christ had done, he says that we must follow him by denying ourself and taking up our cross. To deny ourself means to refrain from rising as an individual separate from God, who is the whole – the ‘fullness of being’ or totality of all that is. To take up our cross means to embrace the death or destruction of our own individuality, because in the time of Christ the cross was a powerful symbol of death, being the usual instrument of execution. Thus, though he used somewhat oblique language to express it, Christ repeatedly emphasised the truth that in order to rediscover our real life as the spirit we must sacrifice our false life as an individual.

Christ’s resurrection

This sacrifice of our individuality or identification with the flesh, and our consequent resurrection or rebirth as the spirit, was symbolised by Christ through his own crucifixion and subsequent resurrection. By dying on the cross and rising again from the dead, Christ gave us a powerful symbolic representation of the truth that in order to become free from the ‘original sin’ of identification with the flesh and thereby to enter the ‘kingdom of God’, we must die or cease to exist as a separate individual, and thereby rise again as the pure spirit, the infinite consciousness ‘I am’.

The Kingdom of God

The ‘kingdom of God’ which we can see and enter only by being born again as the spirit is not a place – something that we can find externally in the material world of time and space, or even in some celestial world called heaven.

When Christ was asked when the kingdom of God would come, he answered,

The kingdom of God cometh not with observation: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you’ (Luke 17.20-21).

The kingdom of God cannot be found by observation, that is, by any form of objective attention – by looking externally here or there. It cannot be found in any place outside us, either here in this world or there in heaven, nor indeed is it something that will come in the future. It exists within us even now.

To see and enter into it, we must turn our attention inwards, away from the external world of time and space that we observe by means of the limited flesh-bound consciousness that we call our ‘mind’, and towards our true consciousness ‘I am’, which is the underlying base and reality of the observing consciousness ‘I am so-and-so’.

The true teaching

The exhortation ‘behold’ that Christ used in the above passage is very important. He did not merely tell us the fact that the kingdom of God is within ourself, but exhorted us to look and see that it is within ourself. That is, he did not merely tell us the truth that he saw, but told us that we should each see it for ourself.

In more modern English, we would express the passage

‘[…] neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you’

as

‘[…] and they should not say, ‘Look here or look there’, because, see, the kingdom of God is within you’.

This exhortation that Christ makes to us not to look here or there but to see that the kingdom of God is within ourself, is the essence of the spiritual practice taught by Sri Ramana and all other true sages. We should give up attending to anything outside ourself, and should instead turn our attention inwards to see the reality that exists within us.

The kingdom of God is not a place but a state – our natural state of pure self-conscious being. When we see it within ourself by turning our attention towards the innermost core of our being, we enter into it and become one with it.

This is the state of being born again as the spirit – the state of mystical union with God that all Christian contemplatives seek to attain. In this state called the ‘kingdom of God’, the pure consciousness ‘I am’, which is the spirit or true form of God, exists and shines alone in all the splendour and glory of its undivided oneness and unlimited wholeness.

The teachings of Sri Ramana

The teachings of Sri Ramana thus throw a fresh light upon the spiritual teachings contained in the Bible. In the same manner, they also throw fresh light upon the spiritual teachings of all other religions.

Though his teachings are easily recognised as a fresh and clear expression of the ancient teachings of advaita vēdānta, they in fact clarify the inner essence not only of advaita vēdānta but also of all other spiritual traditions.

The truth that he taught is not a relative truth that is limited to any particular religion or human culture, but is the absolute truth which underlies all human experience, and which is the source and foundation of the spiritual teachings of all religions. For certain cultural or other reasons, in some religions this truth is expressed less openly and clearly than in others, but it is nevertheless the truth that lies at the heart of every religion.

Though this truth is not recognised by most of the followers of the various religions, particularly by the followers of those religions in which it is hidden more obscurely, it is nevertheless expressed in some form or other in the scriptures and the philosophical and mystical writings of every religion, and it can be discerned and recognised by all who have the eyes to see it. The teachings of Sri Ramana, if understood clearly and correctly, give us the eyes or insight required to discern and recognise it wherever it is expressed, no matter how seemingly obscure may be the words that are used to express it.

Dualistic vs non-dualistic teachings

All words are open to interpretation – and misinterpretation. This is particularly true of words that speak about the spirit – the reality that lies beyond the limitations of physical matter, and that therefore cannot be perceived by the five senses, or known as an object of consciousness. All interpretations of such words fall into two distinct categories – interpretations that are strictly non-dualistic, admitting no division of the one and only reality, and interpretations that are either completely dualistic, or that at least concede that within the one reality there are divisions and distinctions that are real.

Ultimately the interpretation that we each choose to accept depends not upon the truth itself – because the nature of the truth cannot be proved objectively – but upon our own personal preferences.

Most people – whether they hold religious beliefs or cherish a more materialistic outlook on life – prefer to take a dualistic view of reality, because such a view assures them of the reality of their own individuality, and of the world they perceive through their senses, and (if they choose to believe in God) of God as a separately existing entity. Therefore the only basis for a dualistic view of reality is the attachment that people have to their own individuality, to the world that they think gives them happiness, and to their idea of a God who they believe will give them the things that will make them happy….

One truth in all religions

This non-dual reality is the one truth about which all religions speak. Though they do not always describe the non-dual nature of this truth in explicit terms, all religions do so implicitly in one way or another.

No religion has a monopoly on the truth. What is true in one religion is true in every religion. The truth can never be in any way exclusive, because if it were, it would only be a partial truth and not the whole truth – a relative truth and not the absolute truth. To be wholly and absolutely true, the truth must be all-inclusive – it must be the one whole that includes everything within itself.

The one whole truth that does include everything within itself is the infinite spirit, the single consciousness that we all know as ‘I am’. Everything that appears to exist does so only within this consciousness. Though the manifold forms in which things appear are unreal as such, the one real substance of all things is the consciousness in which they appear. Therefore the one truth about which all religions speak is the single, all-inclusive and non-dual whole, the spirit or consciousness in which all things appear and disappear.

The Universal Christ and the ‘I Am’

However, because they interpret the spiritual teachings of their religion in a dualistic manner, most of the followers of the various religions tend to believe that their own religion somehow has a monopoly or exclusive claim upon the truth, and is therefore the only means to salvation. For example, throughout the history of Christianity, most ordinary Christians have believed that true salvation can be attained only through the person of Jesus Christ, and that atheists, agnostics and the followers of other religions can be saved only by converting to Christianity. They have justified this unreasonable and arrogant belief by their dualistic interpretation of Christ’s saying,

‘I am the way, the truth, and the life: no man cometh unto the Father, but by me’ (John 14.6).

Because of their dualistic understanding of his spiritual teachings, they interpret the words ‘I am’ and ‘me’ that he used in this passage to denote only the individual person Jesus Christ, who was born at a certain time in a certain place called Bethlehem.

However, Christ did not mistake himself to be merely an individual person whose life was limited within a certain range of time and place. He knew himself to be the real and eternal spirit ‘I am’, which is unlimited by time and place. That is why he said,

‘Before Abraham was born, I am’ (John 8.58).

The person who was Jesus Christ was born long after the time of Abraham, but the spirit which is Jesus Christ exists always and everywhere, transcending the limits of time and place. Because that spirit is timeless, he did not say, ‘Before Abraham was born, I was’, but, ‘Before Abraham was born, I am’.

That timeless spirit ‘I am’, which Christ thus knew to be his own real self, is the same ‘I am’ that God revealed to be his real self when he said to Moses,

‘I am that I am’ (Exodus 3.14).

Therefore, though Christ appears to us to be a separate individual person, he and his Father God are in fact one and the same reality, the spirit that exists within each one of us as our fundamental consciousness ‘I am’. That is why he said,

‘I and the Father are one’ (John 10.30).

Therefore, when Christ said,

‘I am the way, the truth, and the life: no man cometh unto the Father, but by me’ (John 14.6),

by the words ‘I am’ and ‘me’ he was referring not merely to the time-bound individual called Jesus, but to the eternal spirit ‘I am’, which he knew to be his own real self. The inner meaning of his words can therefore be expressed by rephrasing them thus,

‘The spirit “I am” is the way, the truth, and the life: no man cometh unto the spirit “I am”, which is the Father or source of all things, but by this same spirit’.

True Salvation

The spirit ‘I am’ is not only the truth or reality of all things, the source from which they all originate, and the life or consciousness that animates every sentient being, but is also the only way by which we can return to our original source, which we call by various names such as ‘God’ or the ‘Father’.

Except by turning our attention within towards the spirit, the consciousness that we each experience as ‘I am’, there is no way by which we return to and become one with our source. Therefore true salvation can only be attained not merely through the person who was Jesus Christ, but through the spirit which is Jesus Christ – the eternal spirit ‘I am’ that exists within each one of us.

See here for more: Jesus – ‘do not love the world or things in the world’

We can become one with Christ and God

Not only did Christ affirm his oneness with God, his Father, he also wanted us to become one with him. Before his arrest and crucifixion, Christ prayed for us,

‘Holy Father, […] that they may be one, as we [are]. […] that they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be one in us […] that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one’ (John 17.11 & 21-23).

That is, the aim of Christ was that we should cease to mistake ourself to be an individual separate from God and should know ourself to be the one indivisible spirit, the pure fundamental consciousness ‘I am’, which is the reality of God.

Thus oneness or non-duality is the central aim of the spiritual teachings of Jesus Christ.

Differences between religions are only superficial

Every religion consists of a vital central core of non-dualistic truth, expressed either explicitly or implicitly, and a thick outer shell of dualistic beliefs, practices, doctrines and dogmas. The differences that we see between one religion and another – the differences that throughout the ages have given rise to so much conflict, intolerance and cruel persecution, and even to bloody wars and terrorism – lie only in the superficial forms of those religions, their outer shells of dualistic beliefs and practices.

All the disharmony, conflict and strife that exist between one religion and another arise only because most of the followers of those religions are too attached to a dualistic view of reality, which limits their vision and prevents them from seeing what all religions have in common, namely the one underlying truth of non-duality.

Therefore true peace and harmony would prevail among the adherents of the various religions only if they were all willing to look beyond the external forms of those religions and see the one simple and common truth of non-duality that lies at the heart of all of them.

Non-duality

If we accept and truly understand the truth of non-duality, we will have no cause to quarrel or fight with anyone. We will be happy instead to let each person believe what they want to believe, because if a person is so attached to their individuality that they are unwilling to doubt its reality, no amount of reasoning or argument will convince them of the truth of non-duality.

Therefore no one who truly understands this truth would ever try to convince the unwilling. If anyone does try to force the truth of non-duality upon someone who is unwilling to accept it, they are only displaying their own lack of correct understanding of that truth.

Non-duality is not a religion that needs evangelists to propagate it, or converts to join its ranks. It is the truth, and will remain the truth whether or not anyone chooses to accept and understand it. Therefore we can and should do no more than make this truth available to whomsoever is ready to understand it and apply it in practice.

The true blasphemy

Many religious people believe that it is blasphemy or sacrilege to say that we are one with God, because they mistake such a statement to mean that an individual is claiming himself to be God. But when we say that we are God, what we mean is not that we as a separate individual are God, which would be absurd, but that we are not an individual separate from God. By thus denying that we have any existence or reality separate from God, we are affirming that the reality we call God is one, whole and undivided.

If instead we were to claim that we are in reality separate from God, as most religious people believe us to be, that would be blasphemy or sacrilege, because it would imply that God is not the one and only reality. If we were to have any reality of our own separate from God, then he would not be the whole truth, but only a part or division of some larger truth.

If we believe that the reality that we call God is truly the infinite ‘fullness of being’, the one undivided whole, then we must accept that nothing can exist as other than or separate from him. He alone truly exists, and all else that seems to exist as separate from him is in fact nothing but an illusion or false appearance whose sole underlying reality is God.

Only in the state of perfect non-duality is the true glory, wholeness and fullness of God revealed.

So long as we experience a state of seeming duality by mistaking ourself to be an individual separate from God, we are degrading and demeaning him, denying his indivisible oneness, wholeness and infinity, and making him into something less than the only existing reality that he truly is.

The Truth is often unpalatable

Though the inner aim of all religions is to teach us the truth of non-duality, in their scriptures this truth is often expressed only in an oblique manner, and can be discerned only by people who are able to read between the lines with true insight and understanding. The reason why the truth is not expressed more openly, clearly and unambiguously in many of the scriptures of the various religions is that at any given point in time the majority of people have not yet reached a state of sufficient spiritual maturity to be able to digest and assimilate it if it is told as it is. That is why Christ said,

‘I have yet many things to say unto you, but ye cannot bear them now’ (John 16.12).

However, though most of us may be unable to bear and accept the raw and naked truth of non-duality now, with the passing of time we will each eventually gain the spiritual maturity required to understand and accept the truth as it is, and not merely as we would now like it to be.

Recommended Reading: Books for Enlightenment, Liberation and Self-Realisation

In addition to this recommended reading list, there are also a series of introductory articles which are freely available on the homepage of tomdas.com.

Whilst there are many wonderful books and texts to read, I want to focus here on books and scripture that:

  1. comprehensively deals with the path to liberation
  2. in a clear and unambiguous way that is easy to understand for the true and genuine seeker of liberation
  3. with few/minimal detours
  4. but still provides the necessary depth of teaching
  5. in order to effectively bring about Liberation

Where possible I have provided a link to Downloadable PDF versions of each of the books recommended in the sections below. I recommend you obtain a copy of all of the books recommended. Towards the end of this post I also give various suggested orders in which you can read the books (depending on your interest and approach).

I later explain why certain books are not on my recommended reading list and I also touch upon the limitation of these books and when we should put them down.

I hope you find these resources to be of value

Best wishes & namaste

Tom

How to read the books

The point of this list of books is not for you to simply read lots of books!

As I have only selected books which each contain the entire teaching required for liberation, a deep study of any single one of the texts is all that is required. That said, I do recommend you obtain copies of ALL the books listed as most people will benefit from slowly working their way through all the texts, as each book gives the same teaching in a slightly different way, and repetition will drive the teachings home in a progressively deeper way over time.

The purpose of the books is to outline the essential cause of suffering and the remedy for it. The theory given in the books is then meant to be put into practice. Once the essential teaching has been understood and the desire to put the teachings earnestly into practice has arisen, there is no need to read more and more, as this can get in the way of actual practice.

I should say that no single book can truly contain the entire teaching, as the true deeper teaching is ultimately wordless and is given in Silence from the Guru, or in rare cases by the Grace of God or directly from Self. All verbal formulations of the teaching will have their problems and disadvantages (as well as, hopefully, their merits and advantages, if it is a good teaching).

Attending Satsang or otherwise having contact with a teacher who has themselves non-conceptually (ie. genuinely) realised what these teachings are pointing to can therefore be most beneficial, even essential, for some.

The true teaching cannot be precisely explained in words, no matter how good the words are, and direct interaction with a teacher can help one greatly to not only intellectually understand the teaching and to increase one’s desire and motivation to practise, but also on a deeper energetic level there is a Silent Transmission of Grace, and it is this latter factor that makes all the difference and that is the True Teaching beyond all words and all books.

Back to the books though: if having read the books the teaching has not been understood or the strong desire to put the teachings into practice has not arisen, then the recommendation is to continue reading, but to read slowly. Take your time, study the teachings presented, make sure you understand them step by step but fully and deeply. Take your time to ensure you not only intellectually understand the texts but that your understanding sinks deeper into the feeling or experiential level where it can actually result in a lasting change. Staying with a single powerful quote and allowing that quote to penetrate into the depths of your being, so lasting change is created, is more useful than reading an entire volume and understanding the theory on a superficial intellectual level only.

Put the teachings into practice. If you have read the teachings several times but find you are not putting them into practice, it means that you probably haven’t grasped the depth of the teachings and perhaps you are relating to them predominantly on an intellectual level only. This may be a signal that you should slow down and take more time over each teaching point before moving on to the next teaching. Alternatively it may be a signal to speak directly to a teacher about such matters to seek clarity about the teachings.

The books

Texts by Sri Ramana Maharshi

Ramana gave many varied teachings to those who approached him. He naturally and spontaneously adapted the teachings to the level of the seeker before him, and some of these teachings therefore seem contradictory, and this can give rise to confusion about what Sri Ramana’s actual teaching was. However, in the short texts that Sri Ramana himself wrote, we see a very clear, unambiguous and consistent teaching that outlines the direct and true path to liberation.

Many state that the short text, Who am I?, written by Sri Ramana Maharshi contains all you need to attain liberation. And I would agree!

Together with two more of Sri Ramana’s writings, Upadesa Saram (The Essence of Instruction) and Ulladu Narpadu and Supplement – click on the links for downloadable PDF versions – a comprehensive set of teachings for liberation is given to us in concise form by Sri Ramana Maharshi.

The above three texts can also all be found in the Collected Works of Sri Ramana Maharshi, another recommended text, which also contains other beautiful works including Sri Ramana’s translation of Shankara’s Vivekachudamani (itself another recommended text, see below).

The Path of Sri Ramana

This is the text I most commonly recommend reading and the book I recommend you read firstThe Path of Sri Ramana by Sri Sadhu Om. Sri Sadhu Om spent several years with Sri Ramana and many consider this book to be an authority on Sri Ramana’s teachings and how to put them into practice. This text explains in detail the entire path to liberation in a way that is easy to understand.

Whilst the three texts from Sri Ramana Maharshi mentioned in the section above contain all the teachings needed, I have found that many people are unable to understand or even see what these short texts are saying despite it all being laid out. This may be in part due to the concise nature of Ramana’s own words, together with some technical terms and a language barrier, but also because the ego-mind will not always allow the true teachings to be seen.

The Path of Sri Ramana explains all the teachings clearly and in detail so the true teaching cannot be missed or ignored by the ego-mind that may be trying to distort or alter the teachings in order to avoid its own demise. It also clearly explains what the path is NOT, and so keeps the seeker away from paths that seem or appear to be similar to the true path, but are actually routes to more delusion rather than Liberation.

The Path of Sri Ramana also is one of the few texts that not only explains the path of Knowledge (Jnana) but also clearly outlines the path of Love & Devotion (Bhakti) and the path of Karma (action) in a clear and logical manner.

UPDATE 2023: a new revised translation of this text in a single volume is now available to purchase, eg. on Amazon, called ‘The Path of Sri Ramana’. There are 60 pages of new additional previously untranslated material, part 2 is now called the supplement, and the biographical section has been removed. Personally I find the older version, available as a PDF on this website, easier to read, however several people who attend satsang meetings with me have informed me they prefer the newer translation which they feel is more precise and more accurate.

Another text that is also of value is the wonderful Sadhanai Saram (The Essence of Sadhana or Spiritual Practice), also written by Sri Sadhu Om. This text contains many gems and the teachings are given through a series of verses grouped by topic. I recommend you read the Path of Sri Ramana Parts 1 and 2 before you read Sadhanai Saram to gain the full benefit of the text.

Similarly, another valuable text is The Paramount Importance of Self-Attention by Sri Sadhu Om. This text expands upon and clarifies the essential teachings given in The Path of Sri Ramana and Sadhanai Saram, giving the seeker helpful hints and pointers on how to attain self-realisation, and explains in greater detail the exact nature of self-enquiry and self-surrender. Some aspects of the teachings given in ‘The Paramount Importance of Self-Attention’ may be slightly confusing when read in isolation (they should not be confusing when read in context of the entire text). Therefore in order to avoid the teachings being distorted and taken out of context, I strongly recommend that you read The Path of Sri Ramana and Sadhanai Saram first, and take the time to fully understand the teachings in these books first, before reading this text.

Guru Vachaka Kovai (Garland of Guru’s Sayings)

Whilst not strictly written by Sri Ramana, the text Guru Vachaka Kovai was extensively checked and amended by Sri Ramana. It was written by one of his closest devotees, Sri Muruganar, and is widely considered to be the most authoritative collection of verbal teachings of Sri Ramana Maharshi. The foreword of the book published by Sri Ramana Ashram states the following about Guru Vachaka Kovai:

‘…[Guru Vachaka Kovai] provides the most precise, systematic and authoritative exposition of Sri Bhagavan’s teaching, explaining step by step the theory, the practice and the experience of jnana, the Truth supreme which is Being as Life Eternal, Pure Awareness, Perfect Bliss. Thus, the most comprehensive collection of the Maharshi’s sayings is Guru Vachaka Kovai…

My recommendation is, after having read the introduction and introductory verses, to start with the verses towards the end of the book which deal directly with the nature of liberation and work your way towards the front of the book.

There is also a small but wonderful text called Guru Ramana Vachana Mala which was written with the help of Sri Ramana Maharshi – it concisely and accurately summarises Sri Ramana’s teachings as well as the teachings of Advaita Vedanta, as per verse 3 of the text. This text takes 300 of the verses from Guru Vachaka Kovai and arranges them for easy consumption, so it is a much shorter read than the longer Guru Vachaka Kovai.

Sri Guru Ramana Prasadam

This is the English translation, by Robert Butler, of a text written by Sri Muruganar, one of the closest devotees of Sri Ramana for over 20 years, and someone who themselves attained Self Realisation in Bhagavan’s presence.

In this beautiful text Sri Muruganar describes how Sri Ramana captured his heart and led him to direct realisation of his True Self that was also the True Nature of his Guru, Sri Ramana Maharshi. Whilst all the teachings are presented here, unlike the texts above, they are not done so in an especially clear, logical or systematic way. However, the verses are infused with Bhakti and are dripping with Wisdom throughout, and they do point the direct path to liberation.

Strictly speaking this text does not meet the criteria that I have set out at the top of this page. So why have I therefore included it in this list? Well this text probably comes nearest to my own experience of Guru Sri Bhagavan Ramana and his effect on me, plus it contains many deep truths that are seldom found elsewhere – hence it is recommended! Please note that the verses by Sri Muruganar in the book The Seven Steps to Awakening are taken from Sri Guru Ramana Prasadam.

Whilst I do have a PDF copy of the book, you can easily (and cheaply) support the translator and buy the PDF for yourself here or buy it in paperback here.

UPDATE 2023: It seems the PDF version of the book is no longer available to purchase from the above link. You can download the PDF version here. Please also buy a paperback version of the book from Amazon to support the translator, thank you.

Aham Sphurana

This may be a controversial addition to the recommended reading list, but I do so, not because there is anything new in terms of teaching in this text (all the teachings I have seen so far are very much in line with the other texts in this reading list), and certainly not to covet controversy, but just because there are so many wonderful and clarifying dialogues here which drum the essential teachings home in what can be a very a fresh way. I have not read the entire text, but in terms of the teachings given, the ones I have read so far are very good and very clear and very much in line with Sri Ramana’s teachings. Many people who attend Satsang with me have told me just how helpful these dialogues have been for them in clarifying the essential teachings already provided in the above less controversial texts.

The book, being over 1000 pages long, is certainly not concise, so it does not fit all the criteria at the top of this page for recommended reading, and it may not even be an authentic work; some parts of the text seem very dubious indeed, but I still think it is worth reading, for those who are interested, and for those who are discerning – see here to find out more and download the text for free.

For clarity, the version I am recommending is the original unabridged version and not the edited selections published by others which may contain distortions to the teachings as presented in the original manuscript.

Sri Ramana Gita

I also recommend the Sri Ramana Gita

Books by Lakshmana Sarma

Lakshmana Sarma (LS), who often wrote under the pseudonym ‘Who?’, was a devotee of Bhagavan Sri Ramana for more than twenty years. He was one of only two devotees (the other being Sri Muruganar) who received extensive and comprehensive 1-to-1 tuition from Sri Ramana Maharshi on the meaning of his teachings, and the only devotee who received extended tuition on the text Ulladu Narpadu (40 verses on Reality, see above), which lasted several years. It is therefore unsuprising that Sri Ramana said that LS’s translation of and commentary on Ulladu Narpadu titled ‘Revelation’ was the best one available.

(After consulting with Sri Ramama, LS wrote the commentary on Ulladu Narpadu as he was unhappy at seeing how some devotees had misunderstood and misrepresented Sri Ramana’s teachings; in his other works below we can see the LS is similarly trying to share Bhagavan Sri Ramana’s true teaching and dispell false notions on what the teaching actually is.)

LS was also well-versed in Sanskrit and the traditional Vedanta scriptures and teachings. In LS’s book entitled ‘Maha Yoga‘, he explains Sri Ramana Maharshi’s teachings in the context of the Upanishads and Advaita Vedanta; this book also goes though the various misconceptions that others have made both of Sri Ramana’s teachings and of the traditonal Vedanta teachings and set’s them straight, making it a very useful text to distinguish Sri Ramana’s teachings from other similar-sounding teachings that are often promimently on offer in the spiritual marketplace.

In a similar vein is another work of LS entitled Sri Ramana Paravidyopanishad (also titled ‘The Supreme Science as Taught by Sri Ramana’). This also is a wonderful text to give the correct view of Sri Ramana’s teachings and dispel the seeker of false teachings and erroneous views. You can download a PDF copy from David Godman’s website here, but unfortunately this version has been edited and altered by David Godman; whist I am sure this has been done with the best of intentions, I have by chance found at least one example where David Godman’s edits have subtly or potentially distorted the meaning of the teaching (I have found this to be the case with several of David Godman’s publications), so if you are able to I recommend you buy a paperback copy of the original text published by Sri Ramana Ashram instead, as it is likely to be a truer representation of the teachings.

The wonderful text Guru Ramana Vachana Mala was compiled by LS, and has already been mentioned above.

Note that LS was fluent in English, in both speaking and writing, and the English translations of his works were done by himself, making them all the more valuable to non-Tamil speaking devotees who can read English.

In general the books by LS may not be as direct and detailed in how they describe self-enquiry as the books by Sri Sadhu Om and other books higher up on this list, but they do provide the reader with a good intellectual and philosophical understanding of Bhagavan Sri Ramana’s teachings and this may be of great benefit to many seekers.

Traditional Vedanta Texts

Whilst there are many wonderful traditional scriptures that one can read, there are a few traditional texts that clearly explain the entire path unambiguously for the genuine seeker of liberation, with minimal detours as possible.

Traditionally the most important of these is Vivekachudamani written by Sri Shankacharya. This is arguably today the single most important and influential scripture in Advaita Vedanta. Whilst Vedanta is primarily based upon the Upanishads, the teachings in the Upanishads are not always clearly and systematically explained. There are also different ways of interpreting these texts, and many Traditional lineages themselves have very questionable interpretations of the texts, and this can give rise to doubts. One danger is that one may end up engaging in too much extensive scriptural study, which in itself may take decades – even then one may still have doubts!

Vivekachudamani summarises and systematises the teachings of the Upanishads and has been used as a gold-standard for Advaita Teachings since it was written approximately 1400 years ago. The repetition present in the verses, the way the same topic is often spoken of in different ways, and the way the teaching is present throughout the text (ie. the teachings are given at the beginning, middle and end of the text) means that the true meaning of the text cannot easily be distorted, altered, misunderstood or wrongly interpreted.

Whilst most scholars and traditionalists agree that Vivekachudamani was likely written by Shankara, some dispute the authorship of the text and state it was written by a later Shankaracharya in the same lineage. Regardless of who the author was, there is not a single teaching present in Vivekachudamani that cannot also be found in the Upanishads, which are the source texts for Vedanta, and of course the authors of the Upanishads also remain unknown to us. Countless sages in the last 1400 years, including Sri Ramana Maharshi, have also testified the greatness of this text, stating this text teaches the way to liberation.

Sri Ramana Maharshi also translated the entirety of Vivekachudamani into Tamil and wrote an introduction to the text in which he states that Vivekachudamani reveals the direct path to liberation. Both of these by Sri Ramana are also recommended. Many other sages over the centuries have also praised Vivekachudamani as clearly showing the true path to Liberation.

Another traditional text that shows us the complete path is Advaita Bodha Deepika. It too is a text that was recommended by Bhagavan Sri Ramana Maharshi, and so I also recommend you read it. Whilst Vivekachudamani clearly explains the correct path, this text not only does this, but it also describes why other (false) paths do not work and how to avoid them. Some people find it to be more accessible as it is written in a question and answer format in prose, rather than in verse (Vivekachudamani is written in verse form).

In the Collected Works of Sri Ramana Maharshi, Sri Ramana has translated several traditional Advaita texts himself, all of which are recommended. These include texts from both the Vedanta and Tantra traditions (the Agamas are the source texts for several Hindu Tantric schools).

There are many other wonderful traditional Advaita texts such as the Upanishads, Bhagavad Gita, Avadhuta Gita, Ashtavakra Gita, Ribhu Gita, Uddhava Gita, Srimad Bhagavatam, etc, and these are also well worth reading, but the last one I want to mention here is the wonderful Yoga Vasishta. This is one of the most important traditional texts in Advaita Vedanta in which the teachings are clearly and unambiguously explained in a systematic way. It is also of historical interest as it is one of the few Vedanta Scripture that clearly gives us an idea of what Vedanta was like prior to Shankara. You can read about it more in the link I have just provided above and you will also find further links to key teachings from the text which are also well-worth exploring.

The Ribhu Gita is mentioned above and there is a text called ‘The Essence of the Ribhu Gita‘ which is a great hard-hitting Advaita text and provides a good summary of the essential Advaita teachings. It is also reported that Sri Ramana Maharshi specifically recommended recitation of Chapter 26 of the Ribhu Gita in order to attain self-realisation.

Other contemporary books

You may find that some of your favourite spiritual books do not feature on this list. It may be that I simply haven’t come across that book, but it also may be that I have come across it, but have not included it here as I do not feel it fulfils the criteria I have set out at the top of this post.

As you (hopefully) become familiar with the teachings presented in the above texts – they all present the same essential teaching by the way – you may start to see how these teachings are often NOT the same as other teachings that are more widely available in today’s contemporary spiritual marketplace. Initially it may seem that all non-dual teachings are pointing to the same essence in their own way, but as you become more familiar with the teachings, you will start to see differences emerge, and these differences can make all the difference!

If a well-known teacher is not mentioned in the above list, the chances are that I do not recommend them.

Here are some more contemporary books that I also recommend. Again, the same essential teaching that is given in the above texts are also given in these.

First is The Most Direct Means to Eternal Bliss by Michael Langford. This book’s tone may not be for everyone, but wonderful teachings are presented nonetheless. As well as outlining a path to liberation, this book also outlines various strategies the ego-mind uses to ‘prevent’ liberation from occurring. Understanding these ‘ego preservation strategies’ is very useful, especially if you can see them operating in yourself and put and end to them. I addition to The Most Direct Means to Eternal Bliss, I would also highly recommend ‘Seven Steps to Awakening which is compiled by the same author.

After reading ‘The Most Direct Means to Eternal Bliss’, the book ‘How to Practice the Teachings‘ should also then be read, as this 2nd book suggests additions and changes that further enhances and clarifies the teachings.

Other books of Michael Langford’s are also well worth reading and recommended, such as The Importance of Practice and Effort‘, and ‘Manonasa‘ – these books each further clarify the teachings for those who require this. The book ‘Manonasain particular clarifies the nature of liberation in particular detail for those who are interested.

Taken together, the above books by Michael Langford are some of the most powerful books I have come across with respect to enlightenment/self-knowledge/liberation, and so they are all highly recommended.

Another book I’d like to tentatively recommend is Happiness and the Art of Being by Michael James. I hesitate to and only tentatively recommend this book as it is the one book on this list I haven’t actually fully read myself – I’ve only skimmed through it and read the first few pages of the introduction – but I have been very impressed by what I have read thus far, so hence it makes this list. I feel the author has a wonderful understanding of Sri Ramana’s teachings and manages to shines a light on the true Vedanta rather than many of the ‘drier’ intellectual (ie. false) versions of Vedanta that are currently in circulation. He also studied Ramana’s teachings directly with Sri Sadhu Om, who wrote the Path of Sri Ramana (see above), and has made his own translations of Sri Ramana’s works including Guru Vachaka Kovai, so I feel fairly confident the teachings will be in line with the above teachings. There are also many gems and detailed insights in this book I have found when skimming through that I have not found elsewhere, which is another reason this book makes the cut. The author has made the book available for free online on the link above, but if you are able to, I encourage you to make a donation to help support the author.

A suggested reading order

All of the above texts contain the same essential teaching presented in slightly different ways, so if you find that you are drawn to one particular book, it is generally good to read that one first, as that is the text you will be most motivated to read. However here is my suggested reading order:

  1. The Path of Sri Ramana Part 1 & 2 by Sri Sadhu Om – these two books clearly describe the entire spiritual path and form a great foundation for beginners and advanced seekers alike. If these texts are put into practice, no further books are required.
  2. Sadhanai Saram by Sri Sadhu Om – this is sometimes referred to as ‘part 3’ of the above and consolidates the above teachings as well as giving further clarity to the path. The Paramount Importance of Self-Attention also gives further explanation and clarification on how exactly to do self-enquiry/self-surrender.
  3. Who am I?, Upadesa Saram and Ulladu Narpadu & Supplement – all by Sri Ramana Maharshi. These short texts will be more fully appreciated and easier to understand having read the above 3 books by Sri Sadhu Om.
  4. The Most Direct Means to Eternal Bliss by Michael Langford followed by ‘How to Practice the Teachings‘ by Michael Langford.
  5. Seven Steps to Awakening, together with other books by Michael Langford
  6. Maha Yoga and Sri Ramana Paravidyopanishad by Lakshmana Sarma. Maha Yoga explains Sri Ramana’s teachings in relation to traditional Upanishadic and Vedanta teachings and both books also take the time to point out false and incorrect understandings of Bhagavan Ramana’s teachings.
  7. Vivekachudamani by Shankara
  8. Advaita Bodha Deepika
  9. Guru Vachaka Kovai & Guru Ramana Vachana Mala & Sri Guru Ramana Prasadam
  10. Sri Ramana Gita
  11. Advaita texts translated by Sri Ramana in the Collected Works of Sri Ramana Maharshi
  12. Yoga Vasistha & The Essence of the Ribhu Gita
  13. Happiness and the Art of Being

Q. I don’t really care for Sri Ramana or Vedanta, etc – I just want very clear teachings on liberation in plain language without any mystical mumbo jumbo – what books do you recommend?

In this case I recommend you read ‘The Most Direct Means to Eternal Bliss’ by Michael Langford. This is a wonderful and straight-forward presentation of the teachings stripped of mysticism and obscure language. However – these teachings may be too direct for some – you were warned!

Michael Langford has created another compilation called ‘Seven Steps to Awakening’ which is a collection of quotes from various sources which give a traditional and scriptural backing to the teachings given in ‘The Most Direct Means to Eternal Bliss’.

These two books work very well together and are 2 of the most powerful books I have come across with respect to spiritual liberation.

Q. My main interest is in Advaita Vedanta teachings – which books are best?

The best introduction to the Vedanta teachings I have come across are actually The Path of Sri Ramana Parts 1 & 2. Maha Yoga explains in detail Sri Ramana’s teachings in the context of traditional Vedanta and also explains how many have misinterpreted and distorted the teachings; similarly Sri Ramana paravidyopanishad is also very clear. After this, I would recommend the traditional texts Advaita Bodha Deepika and then Vivekachudamani, followed by the traditional Advaita texts Sri Ramana translated that can be found in the Collected Works of Sri Ramana Maharshi, and then The Essence of the Ribhu Gita and Yoga Vasistha. Lastly I would recommend you read Happiness and the Art of Being which is also a very good text on Vedanta teachings.

My main interest is in Sri Ramana Maharshi’s Teachings – what do you recommend?

I would recommend the Path of Sri Ramana Parts 1 & 2, then Sadhanai Saram, followed by the suggested reading order I gave above. If you have a particular tendency towards Devotion or Bhakti, I especially recommend Sri Guru Ramana Prasadam.

Q. Why is my favourite spiritual book not on your list of books?

It may be that I haven’t read it, or it may be that it doesn’t in my view fulfil the criteria I have outlined at the top of the post.

If a well-known teacher is not mentioned in the above list, the chances are that I do not recommend them.

The reason is that many teachers, although they may teach wonderful teachings, often subtly distort the teachings and thus change a liberating teaching into a non-liberating teachings. Why do I say their teachings may be wonderful then? Because they may be helpful for you, or at least seem to be helpful for you at your point in your (apparent) journey.

It is very easy for the teachings to be distorted and misunderstood by the ego-mind. The ego/mind likes what it can understand and what makes sense to it, and it selects teachers and teachings accordingly, according to it’s own logic. However the mind is based upon ignorance!

I acknowledge various teachings may be helpful to various seekers at various different times. However this does not mean that all teachings are equally clear or equally liberating – they are not.

Here in this list I have focused on books that clearly teach a liberating teaching only, and these teachings are rare.

Q. I know you have written various blog posts on Zen and Buddhism as well as other traditions such as Gnostic Christianity, Taoism, Tibetan Buddhism, Sufism as well as more contemporary teachers/teachings such as J Krishnamurti, Radical Non-Duality and the Law of Attraction. In fact the articles and posts on tomdas.com are some of the most varied and rich I have come across! Why do texts from these other traditions and teachers not feature on your list?

Yes, I have written several posts on Zen and Buddhism – please see the hyperlinks in the question above for examples. I do think they are wonderful traditions but I haven’t found a book from those traditions that gives a complete teaching with sufficient detail that fits the criteria at the top of the post without also creating much ambiguity and confusion about the path.

Many of the texts fall short in my view, which is not to say the traditions themselves fall short necessarily, although they may depending on how they are taught. I have found that the above recommended texts are much clearer and more straightforward, and therefore more effective. However I will let you decide!

ps. here is a post I have written comparing Buddhism with Vedanta and Sri Ramana’s teachings and here I have compared Self vs No-Self.

Regarding other teachings and traditions, the same applies: I have not found a book (and I have read many!) that clearly outlines the path to liberation in a clear way devoid of distortion. The only books I have found that clearly explain the entire path without distortion are the ones listed above. If a well known teacher is not featured on the recommended reading list, the chances are I do not recommend their books.

It is very easy for the teachings to be distorted and misunderstood by the ego-mind. The ego/mind likes what it can understand and what makes sense to it, and it selects teachers and teachings accordingly, according to it’s own logic. However the mind is based upon ignorance! And often the teachings the mind selects perpetuates the ignorance! Hence the value of these teachings recommended above which give a truly liberating teaching, even if the mind does not like what it reads!

I acknowledge various teachings may be helpful to various seekers at various different times, and this is why my various blog posts reflect these other various teachings. However this does not mean that all teachings are equally clear or equally liberating – they are not. Here in this list I have focussed on books that clearly teach a liberating teaching only, and these teachings are in my experience rare.

Q. What about books by Nisargadatta Maharaj such as ‘I Am That? and ‘Talks with Sri Ramana Maharshi’ and books containing Annamalai Swami’s teachings?’

Whilst ‘I Am That’ is a good book that has inspired many, I have found that the teachings vary a lot depending on whom Nisargadatta Maharaj is speaking to. This is because this book, and others like it, are a record of conversations, so the teaching given varies according to the context it was given it. This means that the highest teaching is not always taught.

Why is this important? What then often happens is that the ego-mind or the reader often finds a way to latch onto the lower teachings and use this as a means to perpetuate itself – this is often done unconsciously without the reader realising this. I have seen this happen many times with many seekers, and it can cause problems and confusions for them on their spiritual journey. Seekers often, through reading books like this, unknowingly emerge with an incorrect notion of what the teachings are and are not and this then hinders them in their search for liberation.

The terminology used such as the use of the phrase ‘I AM’ can also be very confusing for some, as sometimes it refers to what Ramana would call the ‘I thought’ or ego, whereas in other parts of the book ‘I AM’ refers to the Self or the Absolute. Basically the essential teaching is not always clearly taught in my view, so hence I do not recommend it.

The same critique for I Am That could be said for ‘Talks with Sri Ramana Maharshi‘, which is also a record of conversations, so although Talks with Sri Ramana Maharshi is also a wonderful book, I do not recommend it here for those who want to go directly for liberation as the essential teaching is not always clearly given. We are however very lucky that Sri Ramana wrote several short texts himself which clearly point the way to liberation without the need to wade through large collections of recorded conversations.

The same goes for books containing Annamalai Swami’s teachings.

However, if one has read the above recommended books first and clearly and thoroughly understood the core teachings, then these varying teachings found in books such as ‘I Am That’ and ‘Talks with Sri Ramana Maharshi’ and Annamalai Swami books will not cause the reader confusion as the essential teaching has already been understood.

If you like Sri Nisargadatta Maharaj’s or Annamalai Swami’s teachings, then I recommend you read ‘The Seven Steps to Awakening’ which contains quotes from various sources including ‘I Am That’ by Sri Nisargadatta Maharaj and from ‘Final talks’ by Annamalai Swami. The compiler of the book, Michael Langford, has taken only the highest and most direct teachings and put them together in one place, and left out the lower teachings which often confuse seekers or put them onto the wrong path (even though the teachings were appropriate in the context given at the time). The Seven Steps to Awakening is therefore highly recommended.

Q. What about other books on Sri Ramana Maharshi’s teachings not mentioned in the above recommended reading list?

It is very easy for the teachings to be distorted and misunderstood by the ego-mind. The ego/mind likes what it can understand and what makes sense to it, and it selects teachings accordingly, according to it’s own logic. However the mind is based upon ignorance!

Apart from the above books listed, I do not generally recommend other books on Sri Ramana Maharshi’s teachings. I have found almost all other books on Sri Ramana Maharshi’s teachings that I have come across that are not on the above recommended reading list contain a level of distortion and misinterpretation. I have found that this often leads seekers away from liberation, and with an incorrect and often unhelpful idea of what self-enquiry is, even if the author or editor is well-meaning and well-intentioned.

Q. Do we at some point need to stop reading books and stop relying on these outside sources of information? What are the limitation of these books?

Appendix – a post on Sri Muruganar, Sri Sadhu Om and Lakshmana Sarma

To my knowledge, the only living human being who was said by Sri Ramana Maharshi to have attained Self-Realisation was Sri Muruganar, a devotee of Sri Ramana’s for over 25 years. Muruganar also was one of 2 people who had personal one-to-one tuition from Sri Ramana on the actual deeper meaning of the teachings (the other person was K. Lakshmana Sarma, see below).

Muruganar recorded Sri Ramana’s teaching in the text Guru Vachaka Kovai (see above in the recommended reading list), which is said by Sri Ramana Ashram to be ‘the most precise, systematic and authoritative exposition of Sri Bhagavan’s teaching, explaining step by step the theory, the practice and the experience of jnana, the Truth supreme which is Being as Life Eternal, Pure Awareness, Perfect Bliss. Thus, the most comprehensive collection of the Maharshi’s sayings is Guru Vachaka Kovai…’

Sri Sadhu Om spent many years with Sri Ramana Maharshi and after Sri Ramana’s death he spent many years with Muruganar. Muruganar said that Sri Sadhu Om was the only person who really understood Sri Ramana’s teachings. Sri Sadhu Om wrote several books on Sri Ramana’s teachings such as The Path of Sri Ramana and Sadhanai Saram (the essence of spiritual practice) and translated them into English himself.

K. Lakshmana Sarma, another long time devotee of Sri Ramana’s, was the only other person (other than Sri Muruganar) to have 1 to 1 tuition on the true meaning of Sri Ramana’s teachings; this tuition lasted several years. Lakshmana Sarma was often unhappy to see people misinterpreting and misunderstanding Sri Ramana’s teachings and he wrote several books such as Maha Yoga and a commentary on 40 verses on reality to explain Sri Ramana’s true teachings, and he translated them into English himself.

Most people, when they hear the teachings, their ego-mind immediately distorts the teaching, and this often converts a liberating teaching into a non-liberating teaching. So the person recording the teaching is of utmost importance if we want to understand the true teaching that will lead to liberation.

I therefore recommend you read the above texts if you want to discover a truly liberating teaching, free from distortion, that will quickly and effectively lead to liberation, which is eternal bliss and the cessation of suffering.

We also have the texts that Sri Ramana Maharshi himself wrote.

You may be pleased to know that I have compiled all of the above (and some more), which you can download for free, on my recommended reading list.

I hope this above information is helpful to you.

Best wishes and Namaste!

Tom

What does Ramana Maharshi mean by ‘I-I’?

Questioner:

Please can you explain what is meant by the last line in this quote from ‘Who am I?’ by Sri Ramana Maharshi?

‘By a steady and continuous investigation into the nature of the mind, the mind is transformed into That to which the ‘I’ refers; and that is in fact the Self.

Mind has necessarily to depend for its existence on something gross; it never subsists by itself. It is this mind that is otherwise called the subtle body, ego, jiva or soul.

That which arises in the physical body as ‘I’ is the mind. If one enquires whence the ‘I’ thought in the body arises in the first instance, it will be found that it is from hrdayam or the Heart. That is the source and stay of the mind.

Or again, even if one merely continuously repeats to oneself inwardly ‘I-I’ with the entire mind fixed thereon, that also leads one to the same source.’

Tom:

It means to turn away from objects towards the Self; the mantra ‘I-I’ just being a means to point your attention Selfwards.

‘I-I’ means ‘I am I’ or ‘I am that I am’. This is because in most Indian languages ‘I’ and ‘I am’ are essentially the same word.

In the Path of Sri Ramana Part One it states on p.114:

The consciousness ‘I am’ when felt along with an adjunct (upadhi) as ‘I am so-and-so’ becomes a thought. Of all thoughts, this thought is the first. But the consciousness which shines alone as ‘I-I’ without any adjunct is Self (atman) or the Absolute (brahman). This is not a thought. It is our ‘being’ (that is, our true existence)

and on page 133 it states:

But as we have already said, it is to be understood that the consciousness mixed with adjuncts as ‘I am this’ or ‘I am that’ is the ego (ahankara) or the individual soul (jiva), whereas the unalloyed consciousness devoid of adjuncts and shining alone as ‘I-I’ (or ‘I am that I am’) is Self (atman), the Absolute (brahman) or God (iswara).

We can see that I-I (and the variants of this such as ‘I am that I am’, etc) simply refer to the Self, that is consciousness without any objects, as per the quote on page 133.

What’s wrong with ‘neo- advaita’? Why is it so fiercely attacked and mocked by traditional Advaita followers?

For the most part we can define ‘neo-advaita’ (or radical non-duality) as those teachings/communications that state all is already one/whole and there is no separate individual self, and as there is no separate self, there can be no useful practice as all practices reinforce the notion of an individual self that is carrying out the practice; therefore, according to neo-advaita, there is no path to liberation, no practice that can help one attain liberation, and no separate self to be liberated, and to say the contrary is fine but inaccurate.

This is in contrast to traditional-type Advaita teachings that for the most part acknowledge all is already one, but often state there is some kind of process or path that one can engage with and engaging with this teaching and path will in some way help ‘you attain direct realisation/liberation’ of the oneness/Self that is already present. Sri Ramana Maharshi explains this more fully here.

Which view is correct?

I think most seekers that have explored this can see the potential benefits of both approaches, but most neo-advaita types reject the practice/progress orientated paths, and vice versa.

My own view is that the neo-advaita types for the most part have only a very superficial realisation and they also do not usually point to suffering ending (unlike traditionally orientated paths), but that does not make neo-advaita entirely worthless of course, as different things resonate at different times in our journey.

I have written several posts on this which may be of interest to you, best wishes:

False enlightenment

Are spiritual teachings prescriptions or descriptions? Sudden vs. gradual teachings. Is a practice required?

Who or what does Self-Enquiry? Why still the mind? Isn’t this more mind? More beliefs? Neo-advaita | Radical non-duality vs Traditional teachings and practices

The evolution of Tony Parsons | Radical non-duality | Neo-Advaita | Advaita Vedanta

The problem with radical non-duality or neo-advaita

Ramana Maharshi on Neo-Advaita | Radical Non-duality | Are practices really required?

Neo-advaita myth: The ‘me’ is an energetic contraction