Does stillness of mind lead to liberation?

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Advaita Bodha Deepika is a traditional text and a masterpiece, summarising the methods and techniques of advaita vedanta. It was a favourite text of Sri Ramana Maharshi and was often recommended by him. Here is what it says about how to attain liberation, the following is from Chapter 3:

17…Master: With complete stillness of mind, samsara will disappear root and branch. Otherwise there will be no end to samsara, even in millions of aeons (Kalpakotikala).

18. Disciple: Cannot samsara be got rid of by any means other than making the mind still?

M: Absolutely by no other means; neither the Vedas, nor the shastras nor austerities, nor karma, nor vows, nor gifts, nor recital of scriptures of mystic formulae (mantras), nor worship, nor anything else, can undo the samsara. Only stillness of mind can accomplish the end and nothing else.

19. D: The scriptures declare that only Knowledge can do it. How then do you say that stillness of the mind puts an end to samsara?

M: What is variously described as Knowledge, Liberation, etc., in the scriptures, is but stillness of mind.

D: Has any one said so before?

20 M: Sri Vasishta had said…


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Beloved Ramana Maharshi says the same in Guru Vachaka Kovai, verse 141:

All the jnana* scriptures that teach the way to redemption proclaim in unison that restraining and stilling the mind is the best means for liberation. This is also emphasised by jnanis*.

If, after a certain amount of study, one knows this to be the inner purport of the scriptures, one should then direct ones whole effort towards that [practice]. What is the use of continuously studying more and more scriptures without doing this?

*Jnana, literally meaning knowledge, refers to the teachings of spiritual liberation, whereas jnani, literally ‘knower’, refers to the spiritually liberated sage.

 


In Ramana’s ‘Who am I?’, the question as to the nature of Jnana arises and is simply answered:

Questioner: What is wisdom-insight (jnana-drsti)?

Ramana Maharshi: Remaining quiet is what is called wisdom-insight.


The Katha Upanishad states the same, in verse 2.3.10:

When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the Supreme State [Brahman].

 


The Amritabindu Upanishad equates the controlled/stilled mind with Jnana (knowledge) and liberation:

2. It is indeed the mind that is the cause of men’s bondage and liberation. The mind that is attached to sense-objects leads to bondage, when unattached from sense-objects it tends to lead to liberation. So they [the sages] say.

3. Since liberation is based on the mind devoid of desire for sense objects, therefore, the mind should always be made free of such desire, by the seeker after liberation.

4. When the mind, with its attachment for sense-objects annihilated, is fully controlled within the heart and thus realises its own essence, then that is the Supreme State (Brahman is gained).

5. The mind should be controlled so that it becomes merged in the heart. This is Jnana (knowledge) and this is Dhyana (meditation). All else is argumentation and verbiage.


The Advaitic giant, Sri Gaudapada, (Shankara’s guru’s guru) writes in his Mandukya Karika:

The controlled mind is verily the fearless Brahman’ Chapter 3, verse 35

And in verse 37 of the same chapter he writes:

[Atman is] beyond all expression by words and beyond all acts of mind; It is all peace, eternal effulgence free from activity and fear and attainable by samadhi’ Chapter 3, verse 37


Also see:

The key to nonduality and yoga

The ‘ultimate means’ to liberation

Ramana Maharshi: be still

Ramana Maharshi: a quick and simple method to self-realisation

False enlightenment

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Shankara on the Mind, Samadhi (stillness of mind), Manonasa (destruction of mind), and Liberation

Shankara shankaracharya

The following are quotes from Shankara’s Vivekachudamani on the Mind, samadhi (stillness of mind), manonasa (destruction of mind) and it’s relationship to moksha (liberation). There are many false teachings around, so I hope you find these teachings to be helpful and instructive.

Vivekachudamani is one of the most important in the Advaita Vedanta tradition. Attributed to Shankara, for centuries it has traditionally been used as a practice manual for seekers of spiritual liberation. Many mahatmas (great souls) have considered this text to contain all that is required to know in order to attain liberation.

Swami Chinmayananda, that great Sanskrit scholar and traditional teacher of Advaita Vedanta, said Vivekachudamani contained the distilled wisdom from the Upanishads and Bhagavad Gita and presents it in a systematic readable form for a seeker of liberation, in which both ‘the goal and path are exhaustively dealt with’. He wrote of Vivekachudamani that ‘no other help is needed’ other than this text on the quest to liberation.

A very young (and already enlightened) Sri Ramana Maharshi also translated the entire text into Tamil for the benefit of his companions and devotees who were unable to read Sanskrit, in what was perhaps Ramana’s first spiritual work. The fact that Ramana wrote very little yet bothered to translate this in its entirely, that this was the first scripture he chose to translate, and that this is the longest of the scriptures he ever translated (to my knowledge) perhaps gives you an indication of the significance of this text. Ramana himself wrote an introduction to his own translation and in it he said that Vivekachudamani explained ‘in detail the points that have to be grasped by those who seek liberation, and thereby directing them to the true and direct path’ and also that Vivekachudamani contained the essence of Shankara’s commentaries on the triple canon of Vedenta (Bhagavad Gita, Upanishads and Brahma Sutras), in an easy to read form.

Indeed, there is nothing in Vivekachudamani that cannot be found in the Vedantic triple canon.

So here is some of what Shankara says about Mind and Liberation, my comments are in italicised red:


The mind is ignorance

First Shankara equates mind with ignorance, saying they are one and the same, hinting the mind must be destroyed (manonasa), a theme that is taken up again later on:

169. There is no Ignorance (Avidya) outside the mind. The mind alone is Avidya, the cause of the bondage of transmigration. When that is destroyed, all else is destroyed, and when it is manifested, everything else is manifested.

Shankara in these next two verses repeats that mind is synonymous with ignorance and the cause of bondage or suffering.

179. Man’s transmigration is due to the evil of superimposition, and the bondage of superimposition is created by the mind alone.

180. Hence sages who have fathomed its secret have designated the mind as Avidya or ignorance, by which alone the universe is moved to and fro, like masses of clouds by the wind.

The mind (ie. ignorance) creates the world

Then he states the world is but an illusion projected by the mind, like a dream:

170. In dreams, when there is no actual contact with the external world, the mind alone creates the whole universe consisting of the experiencer etc. Similarly in the waking state also; there is no difference. Therefore all this (phenomenal universe) is the projection of the mind.

This is essentially equating the mind with maya.

171. In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident from universal experience. Hence man’s relative existence is simply the creation of his mind, and has no objective reality.

172. Clouds are brought in by the wind and again driven away by the same agency. Similarly, man’s bondage is caused by the mind, and Liberation too is caused by that alone.

177. The mind continually produces for the experiencer all sense-objects without exception, whether perceived as gross or fine, the differences of body, caste, order of life, and tribe, as well as the varieties of qualification, action, means and results.

Stay away from the mind

Shankara warns the seeker to stay away from the mind:

176. In the forest-tract of sense-pleasures there prowls a huge tiger called the mind. Let good people who have a longing for Liberation never go there.

Manonasa (destruction of the mind)

Shankara teaches us that the mind eventually must die, and the method of how to do this:

277. The Yogi’s mind dies, being constantly fixed on his own Self.

What happens when we do not follow this teaching?

309. Even though completely rooted out, this terrible egoism, if revolved in the mind even for a moment, returns to life and creates hundreds of mischiefs, like a cloud ushered in by the wind during the rainy season.

325. If the mind ever so slightly strays from the Ideal and becomes outgoing, then it goes down and down, just as a play-ball inadvertently dropped on the staircase bounds down from one step to another.

326. The mind that is attached to the sense-objects reflects on their qualities; from mature reflection arises desire, and after desiring a man sets about having that thing.

407. This apparent universe has its root in the mind, and never persists after the mind is annihilated. Therefore dissolve the mind by concentrating it on the Supreme Self, which is thy inmost Essence.

481. My mind has vanished, and all its activities have melted, by realising the identity of the Self and Brahman; I do not know either this or not-this; nor what or how much the boundless Bliss (of Samadhi) is

502. How can there be merits and demerits for me, who am without organs, without mind, changeless, and formless – who am the realisation of Bliss Absolute? The Shruti also mentions this in the passage “Not touched”, etc.!

Shut out the world, focus attention on Brahman

327. Hence to the discriminating knower of Brahman there is no worse death than inadvertence with regard to concentration. But the man who is concentrated attains complete success. (Therefore) carefully concentrate thy mind (on Brahman).

328. Through inadvertence a man deviates from his real nature, and the man who has thus deviated falls. The fallen man comes to ruin, and is scarcely seen to rise again.

335. When the external world is shut out, the mind is cheerful, and cheerfulness of the mind brings on the vision of the Paramatman. When It is perfectly realised, the chain of birth and death is broken. Hence the shutting out of the external world is the stepping-stone to Liberation.

339. To realise the whole universe as the Self is the means of getting rid of bondage. There is nothing higher than identifying the universe with the Self. One realises this state by excluding the objective world through steadfastness in the eternal Atman.

The need for Nirvikalpa Samadhi

Shankara, over many verses, makes it clear that the mind must be totally stilled in Nirvikalpa Samadhi, in which there is awareness present without thoughts and other objects:

341. To the Sannyasin who has gone through the act of hearing, the Shruti passage, “Calm, self-controlled.” Etc., prescribes Samadhi for realising the identity of the universe with the Self.

Shankara drums home the necessity of Samadhi over many verses, here using the phrase ‘barring those’ to clearly state that only through nirvikalpa samadhi can egotism be destroyed (and liberation attained). He makes it clear that in nirvikalpa samadhi no objects/phenomena will be present, and there will be ‘no oscilation of mind‘.

342. Even wise men cannot suddenly destroy egoism after it has once become strong, barring those who are perfectly calm through the Nirvikalpa Samadhi. Desires are verily the effect of innumerable births.

344. …But the victory is undoubtedly (complete and) free from obstacles when there is no oscillation of the mind due to the unreal sense-objects.

The term Samadhi refers to a state of mind that is stilled but also aware and not asleep:

353. When the Atman, the One without a second, is realised by means of the Nirvikalpa Samadhi, then the heart’s knot of ignorance is totally destroyed.

354. Such imaginations as “thou”, “I” or “this” take place through the defects of the Buddhi. But when the Paramatman, the Absolute, the One without a second, manifests Itself in Samadhi, all such imaginations are dissolved for the aspirant, through the realisation of the truth of Brahman.

355. The Sannyasin, calm, self-controlled, perfectly retiring from the sense-world, forbearing, and devoting himself to the practice of Samadhi, always reflects on his own self being the Self of the whole universe. Destroying completely by this means the imaginations which are due to the gloom of ignorance, he lives blissfully as Brahman, free from action and the oscillations of the mind.

Shankara again stresses the importance of Samadhi, stating those alone are free or liberated.

356.Those alone are free from the bondage of transmigration who, attaining Samadhi, have merged the objective world, the sense-organs, the mind, nay, the very ego, in the Atman, the Knowledge Absolute – and none else, who but dabble in second-hand talks.

357. Through the diversity of the supervening conditions (Upadhis), a man is apt to think of himself as also full of diversity; but with the removal of these he is again his own Self, the immutable. Therefore the wise man should ever devote himself to the practice of Nirvikalpa Samadhi, for the dissolution of the Upadhis.

Again, Shankara uses the word only to drive home the importance of Samadhi:

360. The truth of the Paramatman is extremely subtle, and cannot be reached by the gross outgoing tendency of the mind. It is only accessible to noble souls with perfectly pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental state.

361. As gold purified by thorough heating on the fire gives up its impurities and attains to its own lustre, so the mind, through meditation, gives up its impurities of Sattva, Rajas and Tamas, and attains to the reality of Brahman.

Nirvikalpa Samadhi refers to the complete absence of ‘mind waves’ or modifications of consciousness, in which there is only pure awareness or consciousness present devoid of thoughts and perceptions. Again and again Shankara states that it is Samadhi of the Nirvikalpa variety (ie. no thoughts and no objects) that leads directly to self-realisation :

362. When the mind, thus purified by constant practice, is merged in Brahman, then Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads directly to the realisation of the Bliss of Brahman, the One without a second.

363. By this Samadhi are destroyed all desires which are like knots, all work is at an end, and inside and out there takes place everywhere and always the spontaneous manifestation of one’s real nature.

How much clearer can Shankara make the case for the essential practice of Nirvikalpa Samadhi?

364. Reflection should be considered a hundred times superior to hearing, and meditation a hundred thousand times superior even to reflection, but the Nirvikalpa Samadhi is infinite in its results.

Shankara continues to stress the importance of the thoughtless aware state of samadhi, or, to put it more simply, being still of mind:

365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions.

Drown or destroy the mind by turning away from the world and fixing in on Brahman

Drowning the mind implies its death, meaning the death of ignorance. As Shankara has already equated mind with ignorance, this is the same as manonasa (destruction of the mind) and the same as self-realisation:

366. Hence with the mind calm and the senses controlled always drown the mind in the Supreme Self that is within, and through the realisation of thy identity with that Reality destroy the darkness created by Nescience, which is without beginning.

375. The extremely dispassionate man alone has Samadhi, and the man of Samadhi alone gets steady realisation; the man who has realised the Truth is alone free from bondage, and the free soul only experiences eternal Bliss.

376. For the man of self-control I do not find any better instrument of happiness than dispassion, and if that is coupled with a highly pure realisation of the Self, it conduces to the suzerainty of absolute Independence; and since this is the gateway to the damsel of everlasting liberation, therefore for thy welfare, be dispassionate both internally and externally, and always fix thy mind on the eternal Self.

377. Sever thy craving for the sense-objects, which are like poison, for it is the very image of death, and giving up thy pride of caste, family and order of life, fling actions to a distance. Give up thy identification with such unreal things as the body, and fix thy mind on the Atman. For thou art really the Witness, Brahman, unshackled by the mind, the One without a second, and Supreme.

378. Fixing the mind firmly on the Ideal, Brahman, and restraining the external organs in their respective centres; with the body held steady and taking no thought for its maintenance; attaining identity with Brahman and being one with It – always drink joyfully of the Bliss of Brahman in thy own Self, without a break. What is the use of other things which are entirely hollow?

379. Giving up the thought of the non-Self which is evil and productive of misery, think of the Self, the Bliss Absolute, which conduces to Liberation.

Continuously meditate on Brahman

380. Here shines eternally the Atman, the Self-effulgent Witness of everything, which has the Buddhi for Its seat. Making this Atman which is distinct from the unreal, the goal, meditate on It as thy own Self, excluding all other thought.

381. Reflecting on this Atman continuously and without any foreign thought intervening, one must distinctly realise It to be one’s real Self.

382. Strengthening one’s identification with This, and giving up that with egoism and the rest, one must live without any concern for them, as if they were trifling things, like a cracked jar or the like.

383. Fixing the purified mind in the Self, the Witness, the Knowledge Absolute, and slowly making it still, one must then realise one’s own infinite Self.

384. One should behold the Atman, the Indivisible and Infinite, free from all limiting adjuncts such as the body, organs, Pranas, Manas and egoism, which are creations of one’s own ignorance – like the infinite sky.

398. When the mind-functions are merged in the Paramatman, the Brahman, the Absolute, none of this phenomenal world is seen.

More on Samadhi

Again, Shankara says we must end the mind (Manonasa):

407. This apparent universe has its root in the mind, and never persists after the mind is annihilated. Therefore dissolve the mind by concentrating it on the Supreme Self, which is thy inmost Essence.

408. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is something of the nature of eternal Knowledge and absolute Bliss, which has no exemplar, which transcends all limitations, is ever free and without activity, and which is like the limitless sky, indivisible and absolute.

409. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is devoid of the ideas of cause and effect, which is the Reality beyond all imaginations, homogeneous, matchless, beyond the range of proofs, established by the pronouncements of the Vedas, and ever familiar to us as the sense of the ego.

410. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is undecaying and immortal, the positive Entity which precludes all negations, which resembles the placid ocean and is without a name, in which there are neither merits nor demerits, and which is eternal, pacified and One.

411. With the mind restrained in Samadhi, behold in thy self the Atman, of infinite glory, cut off thy bondage strengthened by the impressions of previous births, and carefully attain the consummation of thy birth as a human being.

Shankara again makes it clear that when he speaks of Samadhi, he is speaking of that aware state in which there are no objects or ‘limiting adjuncts’ present:

412. Meditate on the Atman, which resides in thee, which is devoid of all limiting adjuncts, the Existence-Knowledge-Bliss Absolute, the One without a second, and thou shalt no more come under the round of births and deaths.

480. Concentrating the mind for some time on the Supreme Brahman, he rose, and out of supreme bliss spoke as follows.

More on Manonasa

Manonasa (destruction of the mind), a synonym for moksha, is declared by this scripture:

481. My mind has vanished, and all its activities have melted, by realising the identity of the Self and Brahman; I do not know either this or not-this; nor what or how much the boundless Bliss (of Samadhi) is

502. How can there be merits and demerits for me, who am without organs, without mind, changeless, and formless – who am the realisation of Bliss Absolute? The Shruti also mentions this in the passage “Not touched”, etc.!

Ajata (‘unborn’)

Here Shankara repeats the line found in Guadapada’s Karika, which itself is a repetition of the Upanishadic verse:

574. There is neither death nor birth, neither a bound nor a struggling soul, neither a seeker after Liberation nor a liberated one – this is the ultimate truth.

True vedanta

This is the true vedanta:

575. I have today repeatedly revealed to thee, as to one’s own son, this excellent and profound secret, which is the inmost purport of all Vedanta, the crest of the Vedas

Ramana Maharshi – limitation is only in the mind

Conscious Immortality Ramana Maharshi

In sleep, in trance, in absent-mindedness there is no differentiation. What is that which was then but is absent now? The difference is due to mind.

The mind is sometimes present and at other times absent; there is no change in the Reality.

The same person who was in sleep is now too, in waking. The Self is the same all through.

Limitation is only in the mind.

The same Self is here and now, in the wakeful state, as in deep sleep when no limitation is felt. There was no mind in sleep whereas it is now active. The Self exists in the absence of mind also.

The above excerpt has been taken from Conscious Immortality, Chapter 13 (bold type added by me for emphasis).

The Natural Path to the Natural State

Lake calm new zealand meditation nonduality

Through the mind being increasingly more still, all is revealed, naturally and directly, non-verbally and non-conceptually, beyond any set of words or stock-phrases.

We don’t need to wrestle with ideas and questions such as:
– Is there a separate self?
– Is the world an illusion?
– Is everything really me?
– Do I survive after death?
– Am I really not the body?
– Is there free will?
– Are all these teachings actually just ramblings of self-deluded people? (It’s not impossible!)

All of the above is just ego-play, the mind perpetuating itself.

Through being still, as the thoughts lessen and lessen, the distorting veil of the ego lessens and its illusions are naturally seen through. Insight pours in all by itself, insight simply being the recognition of illusion for what it is, and the falling away of illusion.

All practices eventually take us to this stillness, so do what you need to do to be still. Often uplifting, blissfull, loving, positive and invigotating practices and techniques are needed first to root out negative tendencies (tamasic vasanas), and soothing calming practices are needed to calm passionate activated energies (rajasic vasanas) prior to allowing yourself to be still. Do what you need to do to allow stillness into your life.

Any teachings that have given you lasting benefit just bring you to this stillness, even if just momentarily. Through repeated prolongued immersion in stillness, the tendency to identify with the body-mind reduces then, after much time, eventually disappears, and with that the belief in the solidity of the world and other people also disappears, as does the notion of subject-object and time. This just happens by itself.

No need to take my word for it. Just be still and find out for yourself. Let go of belief in the ‘me’, the body, the world, the future, the past, etc, allow all thoughts to gently settle down and let go of all thinking. No need to push anything away or supress anything, just allow yourself (the ego-mind) to die…all will naturally work itself out.

Of course you will not find discover anything new or realise anything: the ego-illusion, the centre that is seeking – that will simply end. This is not about gaining new special knowledge or a new insight into reality, so if you are not getting special experiences/understanding or don’t appear to be ‘making progress’ through being still, don’t worry, that’s perfect. This is about the end of the ‘me’ that is seeking all of that.

Also, don’t underestimate the tenaciousness, endurance and pervasiveness of the ego. Even when thoughts do not appear to be consciously present, the ego is still fully there, dormant and in seed form, ready to sprout, just like in deep sleep. Therefore the stillness, even when thoughts appear not to be present, still needs to be be further deepened and the sadhana (spiritual practice) still needs to be continued until there is no individuality-duality left. A superficial absense of thoughts will not do. If this seems too difficult or daunting, don’t worry – just start, just start! What at first appears difficult or even impossible becomes easy with repeated attempts and practice. Take the example of a child learning to walk, ride a bike, swim or speak a language.

What remains when the ego/’me’ is gone can’t be put into words, and cannot be understood by the ego/mind. Thinking that this can be put into words such as ‘all is one’, or ‘Atman is Brahman’ or ‘there’s nobody here’ or any other set of words is seen to be false and just more toys for the ego. At the same time, it can be seen what these words may be trying (and failing) to point to.

So, no need to figure any of this out – that is more ego – instead be still. No need to cling to insights or words or knowledge or experiences – that too is more ego – instead be still.

Do not try to be still – that is just more activity, more ego. Seeing this, just allow everything to be as it is, not in order to get something, as that too is more ego.

Seeing the ego is always trying to gain, and intuitively non-verbally seeing this is just an unnecessary waste of energy, the ego can spontaneouly be let go of, for no reason, and not supressed, but just allowed, and in that the egoic drive has been removed, and this is being still. You need to try it and experiment to find this out for yourself.

Just like unplugging an electric fan, the blades of the ego-fan may appear to turn for a while, a good while, but no need to try to stop the blades rotating – that is more ego-effort and causes more issues – just be still and the ego-thoughts will naturally slow down when it is ready, just like the electric fan blades eventually stop by themselves when the power is taken away.

The other thing is don’t get stuck in a trance, a static feel-good state of mind. That is also another play of the mind looking for escape and pleasure. Stillness is not a trance, it’s much gentler than that – it’s the natural state. Try, experiment and practice and you will find the way, not by sitting on the sidelines thinking about it, but by actually doing it.

In summary: be still, all will be revealed.

Which means nothing will really be revealed, just the illusion/illusory seeker will die. The illusion-free state, the egoless state, the non-dual state, which of course is not a state, is the natural state.

If this is confusing, don’t worry. The words are never it. Instead just be still. Actually do it. Again and again forget everything, let go of your thoughts and thinking, bring yourself back to stillness, become nothing, let go of it all, be still.

This is the natural path to the natural state.

Wishing you peace.

The mind, no doer and action

no-thinker

The key way the teaching works is upon the mind by removing the belief in the notion of doership. This belief is the key source of suffering, and when this belief is seen through then the suffering which is dependent on it dissolves away.

Often there is a process by which the habitual tendencies that cause suffering gradually fall away over time as the understanding of ‘no-doer’ infiltrates and has its effect on the mind’s conditioning.

Note that the notion of a doer is a false belief – there is no evidence for a doer being present, just as there is no evidence for a volcano god that erupts volcanos or a sea god that ravages the seas. The lack of belief in a doer does not mean there is no action, just as lack of belief in the above mentioned gods does not render the volcano or seas impotent.

Action and movement continues as they have always done. They happen seemingly by themselves, spontaneously you could say. Live goes on, and it feels much the same, the whole range of feelings and emotions continue, just without the suffering.

 

Annamalai Swami: ‘Don’t sit and meditate’

Annamalai Swami: Bhagavan watched me very closely in the years that I served him in the ashram. One time I went to the Mother’s temple where many people were talking about worldly matters.

Bhagavan called me back, saying, ‘Why should you go to that crowd? Don’t go to crowded places. If you move with the crowd, their vasanas will infect you.’

annamalai swami final talks

Bhagavan always encouraged me to live a solitary life and not mix with other people. That was the path he picked for me. Other people got different advice that was equally good for them.

But while he actively discouraged me from socialising, he also discouraged me from sitting quietly and meditating during the years that I was working in the ashram. In this period of my life, if Bhagavan saw me sitting with my eyes closed he would call out to me and give me some work to do.

On one of these occasions he told me,

‘Don’t sit and meditate. It will be enough if you don’t forget that you are the Self. Keep this in your mind all the time while you are working. This sadhana will be enough for you. The real sadhana is not to forget the Self. It is not sitting quietly with one’s eyes closed. You are always the Self. Just don’t forget it.’

Bhagavan’s way does not create a war between the mind and the body. He does not make people sit down and fight the mind with closed eyes. Usually, when you sit in meditation, you are struggling to achieve something, fighting to gain control over the mind. Bhagavan did not advise us to engage in this kind of fight. He told us that there is no need to engage in a war against the mind, because mind does not have any real, fundamental existence. This mind, he said, is nothing but a shadow. He advised me to be continuously aware of the Self while I did the ordinary things of everyday life, and in my case, this was enough.

The above is an excerpt taken from Final Talks by Annamalai Swami, p. 67

Problems with utilising conceptual tools

Continued from 2 previous posts:

  1. Why seeing/understanding alone may not be enough
  2. Integrating the understanding of no-doer

Problems with utilising conceptual tools

Generally speaking, the more you believe in the concept, the better it works, but conversely the harder it is to throw it away once the task at hand (rooting out the ego/’I am the body’ notion) has been completed.

Other problems with believing in the concepts is that it sets you against other traditions and teachings that either utilise other concepts, thus breeding division and sectarianism, and also it can lead to some unintended consequences, some of which can be quite unpleasant.

These include spiritual bypassing, which is where emotional and psychological issues are not dealt with properly as ‘I am not the body-mind so I have no issues’ or where the body is neglected and not properly respected as it is deemed to be ‘insentient, inert and not me’.

Another problem with utilising concepts is that the ego is perpetuated and can even be strengthened during this part of the teaching. Eventually it can be seen that all teachings are also subtle ways of continuing/perpetuating the egoic process which is itself based on the illusion of being a separate doer-entity. Until then, these conceptual teachings and practices based upon these concepts may be useful, but eventually we see that all teachings are potential obstacles. Why? Because Freedom is already fully present, and on a subtle level all teachings assume that Freedom is not already here and reinforce the notion that this moment is deficient in some way.

You can probably think of other negatives of this approach yourself, and perhaps have seen spiritual seekers on this journey fall into one of these traps.

To be continued in a future post: Practicing knowledge

Ramana Maharshi: just ‘lose’ the ego

Ramana smiling

Be what you are…All that is needful is to lose the ego, That what is, is always there. Even now you are That…
…The thought ‘I have not seen’, the expectation to see and the desire of getting something, are all the working of the ego.
You have fallen into the snares of the ego. The ego says all these and not you. Be yourself and nothing more!

Talks with Sri Ramana Maharshi
Talk 183

See also:
Ramana Maharshi on non-doership and self-realisation
Ramana Maharshi: Self-inquiry (atma vichara) and doership