Be still and know YOURSELF

After a brief introduction, Tom guides us into a gentle practice: we’re invited to quieten the mind and to be still.

Then, when we are ready, we can very gently turn within and know the Self.

This video was recorded live during an online meeting

Remove Nama-Rupa (Name & Form) to reveal Sat-Chit-Ananda (the Self)

Here we will see how a clear teaching is given and then distorted by the mind, only for Bhagavan Sri Ramana to make clear the essential teaching again in order to keep us on the clear and direct path. The following passage is taken from Day by Day with Bhagavan, page 193, recounting events from 10th April 1946:

Dr. Masalavala gave Bhagavan a letter addressed to him by a friend of his. Bhagavan perused it. Some portions of it were not cogent. With other portions there could be no quarrel.

The letter said that all is contained in asti (sat), bhati (chit), priya (ananda), nam and rup, that the first three constitute reality, and the rest the fleeting and unreal; that jnana consists in seeing only the reality and not the nam-rup, that the first three constitute aham and the next two constitute idam (this).

Tom: we can see here the teaching of ‘nama, rupa, sat, chit, ananda’. ‘Nama’ means name, ‘rupa’ means form, ‘sat’ means being or reality or truth, ‘chit’ means consciousness or knowingness and ‘ananda’ means happiness or bliss. Note that here the word ‘priya’ (which means beloved) is used instead of the more commonly used ‘ananda’,

The first two of these, nama-rupa (name and form) constitute the entire observable world of objects, including trees, cars, people, buildings (ie. gross objects), but also subtle objects such as thoughts, feelings, emotions, spiritual experiences, dreams, visions, etc, etc. These objects, gross and subtle, come and go, and together can be considered to be Maya (illusion).

The latter three, sat-chit-ananda, refers to the Self, the Unchanging Ever-Present Reality, the Pure Consciousness that you are. The text clearly states that Jnana (knowledge, ie. spiritual knowledge or liberation) consists of seeing only Reality and not nama-rupa, ie to remove objects and abide only as Self.

In the next line Ramana agrees that sat-chit-ananda refers to ‘aham’, aham meaning ‘I’, as the true ‘I’ is the Self, and nama-rupa refers to ‘idam’, idam meaning ‘this’, referring to all perceived phenomena, ie. all objects, gross or subtle:

Bhagavan agreed and said, “‘I’ and ‘this’ between them exhaust everything.” The letter also said that seeing Brahman alone in everything and everywhere is jnanottara bhakti. With reference to this, Bhagavan said, “This is a matter of mere words, whether you call the stage of seeing only Brahman, jnanottara bhakti or bhakti-uttara jnana.

Tom: Jnanottara bhakti means ‘Bhakti (love), which is higher than Jnana (knowledge)’. This term is often used by schools of vedanta that prefer Bhakti and state that Bhakti is superior to Jnana (knowledge). Bhakti-uttara Jnana means the opposite, namely ‘Jnana which is higher than Bhakti’. Ramana here makes it clear that this is all just linguistic juggling, implying that there is no need to quibble about which is higher, Jnana or Bhakti. In fact they are, ultimately, one and the same.

In reality, saying ‘We must see Brahman in everything and everywhere’ is also not quite correct. Only that stage is final, where there is no seeing, where there is no time or space. There will be no seer, seeing and an object to see. What exists then is only the infinite eye.”

Tom: many teachers state that we should see everything as Brahman and Brahman in everything, and this is true Jnana or Liberation. Here Sri Ramana corrects this mistaken view, stating that we must eventually go beyond this too and renounce name and form in order to discover and abide as the pure Self, devoid of objects, devoid even of notions or perception of time and space. That is which there are no triads of object, subject or seeing. In that ‘place’, there is only the Self and no objective universe whatsoever. Nama and Rupa are completely removed, as per the original teaching stated above.

This is where our sadhana should take us!

We should not get off the sadhana train at an earlier stop thinking we have reached the destination!

In Who Am I? Ramana is asked the following:

Question: How long should inquiry be practised?
Sri Ramana: As long as there are impressions of objects in the mind, so long the inquiry ‘Who am I?’ is required

Let us give thanks to Sri Ramana’s teachings that point out the direct path and encourage us not to leave the sadhana early and remain caught and bound in Maya’s clutches!

To learn more about this path please see:

The entire path explained: the Path of Sri Ramana

How to abide in Pure Consciousness?

The word ‘pure’ in ‘pure consciousness’ traditionally denotes consciousness devoid of objects, ie. without the experience of objects. This is opposed to the ‘mixed’ or ‘reflected’ consciousness in which objects such as the mind, body and worldly objects appear.

Therefore to abide in pure consciousness means to turn away from objects, turn towards the Self/Subject and rest in Pure Being which is your True Nature.

This is why Shankara states in Vivekachudamani: ‘Dwelling on external objects will only increase evil propensities, so wisely recognising this fact, one should abandon external objects and and constantly attend to one’s true nature within, the Atman’.

For more information on how this is done please see here:

IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)

Sri Ramana Maharshi – Turn Within (Guided Meditation & Quotes)

The Following teaching statements of Sri Ramana Maharshi are taken from the text Guru Vachaka Kovai (Garland of Guru’s sayings). This text is widely consider to be the most authoritative text on Sri Ramana’s verbal teachings – you can download it using the link below.

In the following video I have read the quotes to form a guided meditation/guided contemplation. You are invited to sit comfortably and allow these soothing words to wash over you and guide you to the Self.

393.One who has wisely chosen the straight path
Of self-enquiry can never go astray;
For like the bright, clear Sun, the Self
Reveals itself direct to whoso
Turns towards it.

391. Those who do not dive into the Heart
And there confront the Self in the five sheaths hid
Are only students answering out of books
Clever questions raised by books,
And not true seekers of the Self.

835. Renouncing this phenomenal world
Which seems to, but does not, exist
We gain (the great ones say) the Self,
The Awareness shining all unseen.

755. If without wasting time one starts
And keeps up steady self-enquiry,
One’s life becomes at once ennobled,
One is no more this wretched body,
And there wells up within one’s heart
A sea of bliss supreme.

647. If you refrain from looking at this
Or that or any other object
Then by that overpowering look
Into absolute Being you become
Yourself the boundless space of pure
Awareness which alone is Real
Being.

432. …If you observe
Awareness steadily, this Awareness
Itself as Guru will reveal
The Truth.

291. For those who seek eternal life
The assurance stands: the senses five
Retracted tortoise-like, the mind
Turned homeward to the Self and there
Abiding is pure bliss.

130. When will the fool, who thinks the body
And the world are permanent and clings
To them, find peace? Only when this
Folly leaves him and he trusts
And like a limpet clings to That,
The Self within. Thenceforward he
Shall never more know pain.

390. Without abiding in calm solitude
As the Being-Awareness shining in the heart,
To tear oneself away and look for truth
Fussing everywhere without,
Is like searching with a lighted torch
For a diver in deep water sunk.

420. The knowledge that ignores the Self,
The knower, and holds as true the field
Perceived, is but illusive folly…

293. Know that these countless things are pictures
In a dream and none is real
Apart from the beholder. Shun
This phantom world of names and forms
And dwell in the pure, blissful being
Of Awareness.

697. …Not an iota of the past can touch
Those who dwell unceasingly
In the firmament of Self-Awareness,
Vast, boundless, frontierless and full.

921. None can confront and overcome
The mind. Ignore it, then, as something
False, unreal. Know the Self
As the real ground and stand firm-rooted
In it. Then the mind’s movements will
Gradually subside.

898. When we with mind serene and still
Experience pure unbroken Being,
That is samadhi. In this state
The mind, abiding as the Self
Supreme, shares God’s own Being.

399. If in this manner day after day
Practice is maintained, the mind
Is rendered flawless, pure, the quest
Becomes so easy that the moment
It begins the Heart is reached.

877. Only when the world-illusion goes
Does the blissful light of Self arrive.
Life lived in this bright, blissful light
Is our true, natural life. Other ways
Of life are full of trouble and fear.

974. Unbroken Self-awareness is
The true, bright path of devotion or love.
Knowledge of our inherent nature
As indivisible Bliss supreme
Wells up as Love

418. The only true and full awareness
Is awareness of awareness.
Till awareness is awareness
Of itself, it knows no peace at all.