Self-enquiry

If God is everywhere, why do we have to turn within? Why can’t we see God in the World? How is God to be seen? Sri Ramana Maharshi

~ Tom Das ~ 1 Comment

Also see:

Ramana Maharshi: how to abide as the Self

The need to turn within according to Advaita Vedanta

‘We must see Brahman in everything and everywhere’ is also not quite correct

The following is from Talks with Sri Ramana Maharshi, Talk no. 244:

Question: How is God to be seen?

Sri Ramana Maharshi: Within. If the mind is turned inward God manifests as inner consciousness.

Tom: here Bhagavan Sri Ramana gives us the essential teaching – God is to be found within – not outside, meaning not in the body, mind or world, but within, meaning in the non-conceptual Self that is the Subject. As Ramana himself wrote in the text ‘Who Am I?’:

Question: When will the realization of the Self be gained?
Answer: When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.

And in the same text, Who Am I?, in the answer to question 16 it is written:

‘the Self itself is God’

However, the questioner poses a seemingly logical question, namely that if God is everywhere, why cannot be see God everywhere? Why the need to look within when we can just as easily look outside at ‘God’s creation’, through our senses and see God there? Let us see:

Q: God is in all – in all the objects we see around us. They say we should see God in all of them.

Sri Ramana Maharshi: God is in all and in the seer. Where else can God be seen? He cannot be found outside. He should be felt within. To see the objects, mind is necessary. To conceive God in them is a mental operation. But that is not real. The consciousness within, purged of the mind, is felt as God.

Tom: here Sri Ramana is stating that to see God outside is merely to see a projection of the mind, for according to Sri Ramana, as we shall see shortly, all objective phenomena are mere thoughts, or projections of the mind, much like a dream objects are projection of the mind. An alternative explanation is that to see God in objective phenomena is actually a subtle act of the mind, a conceptual framework we are overlaying onto objects.

However, the questioner persists in pursuing their line of enquiry by challening Sri Ramana – are not various objects beautiful? Are not colours lovely to look at? Can we not see God in these objects too? Let us see:

Q: There are, say, beautiful colours. It is a pleasure to watch them. We can see God in them.
Sri Ramana Maharshi: They are all mental conceptions.
Q: There are more than colours. I mentioned colours only as an example.
Sri Ramana Maharshi: They are also similarly mental.

Tom: the questioner states that we can see God in objects and through the senses, but Sri Ramana dismisses this as mere concepts. The questioner, having raised objective qualities such as colour, then having raised other senses, not just colour now goes onto the body and the mind:

Q: There is the body also – the senses and the mind. The soul makes use of all these for knowing things.
Sri Ramana Maharshi: The objects or feelings or thoughts are all mental conceptions. The mind rises after the rise of the I-thought or the ego. Wherefrom does the ego rise? From the abstract consciousness or Pure intelligence.

Tom: Here Sri Ramana again states that the body, senses and mind are all mental conceptions (or mental projections), as are all objects, feelings and thoughts.

He then goes on to give a teaching given in the aforementioned text ‘Who Am I?’, that the first though is the ‘I-thought’ also known as the ego, and only once this has risen can other thoughts or objective phenomena arise such as the body, the mind and the world. In this way Bhagavan Sri Ramana is repeating his teaching, a teaching also taught in the Upanishads and by Sri Shankara, that the body-mind-world is actually a projection of ego or ignorance.

What is the source of this ego or I-thought? It is the Self, or Pure Consciousness as he refers to it here. The word ‘pure’ denotes the absence of arisising objective phenomena, which is consistent with the teaching explained in my above paragraph.

Later in the same dialogue (Talk 244) Sri Ramana explains that the ego or ‘I-thought’ gives rise to (or projects out) the mind, and the mind then projects out a body:

Sri Ramana Maharshi: The sense of body is a thought; the thought is of the mind, the mind rises after the ‘I-thought’, the ‘I-thought’ is the root thought. If that is held, the other thoughts will disappear. There will then be no body, no mind, not even the ego.
Q: What will remain then?
Sri Ramana Maharshi: The Self in its purity.

Tom: We can see that Sri Ramana is re-iterating that the body and mind are both projections of thought, and that their root is the ego, also known as the I-thought. When this ego-root (ie. ignorance) is cut down, by self-enquiry, all thoughts cease and the Self remains in its purity. As the body, mind and ego are all thoughts, Bhagavan Sri Ramana here explicitly states that in Self-Realisation there is no body, mind or ego. All that remains is the pure Self, again ‘pure’ denoting the lack of objective phenomena such as body, mind, world, feelings, sensations, etc.

As always, please do not simply accept teachings at face value. It is always good to read teachings in their proper context, so I encourage you to not just accept my commentary above, but to read the full talk for yourself so you can see it in its context. You will find many other valuable teachings in this talk too, such as Sri Ramana’s exposition of the three states and how he equates deep sleep with the Self, how he says that the world is a mere dream, his insistence that Self-Enquiry is the easiest path, and that Happiness or Pleasure or God can only truly be found Within.


Does Jnana (or Self-Enquiry) lead to Bhakti (or Self-Surrender) or the other way round? Sri Ramana Maharshi

~ Tom Das ~ Leave a comment

Some say that self-enquiry eventually culminates in surrender, and others say the opposite. Which is true? By the way, Self-Enquiry can also be referred to the path of Jnana (Knowledge or Wisdom) and Self-Surrender is also known as the path of Bhakti (love or devotion).

Ramana Maharshi has sometimes said it one way, and other times another, and other times said they are the same path. Again, which of these is true?

Let us see definitively what Sri Ramana says about this (surrender = Bhakti; Self-enquiry = jnana) in Guru Vachaka Kovai:

722. When scanned, bhakti supreme and jnana
Shine as in their essence one.
Saying that one of them is but
A means to the other is only due
To understanding neither.

723. Even those who know may sometimes seem
To honour this saying and so prefer
One or the other of these paths.
This is in order to prevent
Some seeker half-way on one path
From giving it up and choosing the other.

724. When one adopting self-enquiry
Reaches the journey’s end and gains
Samadhi’s bliss, it is solely due
To the grace of God, one’s inmost Self,
Life of one’s life.

725. Unless the Self, the God within,
By power of grace pulls in the mind,
Who has the strength through his own effort
To stop the rogue mind’s outward drift
And merge it in the Heart and so
Gain peace?

728 To tell the truth, God’s grace supreme
And the keen quest “Who am I?”,
Which means abidance in the Heart,
Will work together as mutual aids
And bring one to the state of oneness
With the Self supreme.

729 This maya world-dream will not end
Unless the Self within speaks out.
The enquiry, “Who is the dreamer
Of this dream?” is prayer addressed
To Him to speak and wake us up.

730. It is said that meditation
On one’s own being [Tom: ie. Self-enquiry] is supreme
Devotion to all-transcending God,
Because, though spoken of as two,
They are in substance one.

731. The way of knowledge and the way of love
Are interwoven close. Don’t tear
Asunder these inseparables.
But practise both together holding
In the heart the two as one.

Meditation on the Self
Is devotion to the Lord
Supreme, since He abides as this,
Our very Self.
– SRI BHAGAVAN 13

Is the Self a witness? Or is it everything? Or both? How to realise the Self? Advaita Vedanta | Atman | Self-Realisation

~ Tom Das ~ 4 Comments

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

Question: Hi Tom, it is often said that the Self is the Witness, meaning that which sees or perceives all objects. In other places it is said the Self is everything. I’m not sure what to make of this. Can you give me some clarity please?

Tom: Hi, yes, this can cause lots of confusion for many. Even many Vedanta teachers do not really understand this point. As ever, Bhagavan Sri Ramana Maharshi points us to the true vedanta, the truly liberating way, in his teachings.

In truth the Self is not a witness at all, but as long as we think we are a body-mind entity, and as long as we see a world outside of or apart from ourself, the Self is indicated or pointed out as being the Subject or the Witness.

When in Self-Enquiry (the path of Knowledge) we turn our attention away from the objects, which means the various gross and suble phenomena that are perceived, and towards the Subject or Self (‘Witness’), eventually the ego-mind which takes itself to be a body-mind entity dissolves or dies and all that is left is the Subject-Witness-Self. This Self can no longer truly be said to be either a Subject (for there are no objects present), nor can it be said to be a Witness, as there is nothing to witness. It is All, it is the Sole Reality, ‘One without a second’, as it is often described as being in the Upanishads.

This teaching is explained in detail in The Path of Sri Ramana and Sadhanai Saram (the essence of spiritual practice)

Q. Why then is the Self said to be a witness at all?

Tom: it is only to point out where to direct your attention towards. That apparent Subject, the I AM is what we truly are and all there truly is. All else is illusion, maya. The problem is that we think that we are the body-mind, which is actually a part of maya. Only through Self-Knowledge can we realise what we truly are, and to that end the Self is pointed out as being a Witness or being the Subject. Why? So we can turn towards it and thereby realise our/the Self.

Q. Why then is the Self said to be everything?

Tom: When we are under the spell of illusion, meaning when we take ourself to be a body-mind entity living in an apparently external world, we can say that everything is the Self, that all comes from the Self, and the Self pervades all. What can be apart from the Self? Nothing! However, at this point, we are still under the spell of illusion or maya or ignorance (all are synonyms). When, through self-enquiry, we discover the Reality, our Self, as it truly is, there is no Maya/ignorance/illusion at all and we realise there never was ever any illusion/ignorance at any point in time ever (actually we also realise there was never any time either, which is simply a part of the illusion). This is the Self. This is self-realisation.

There is actually no realisation of anything in self-realisation, for realisation implies a mind that realises something, and neither the ‘mind’ nor ‘something’ are in the self, both being aspects of Maya (illusion). There is only the Self.

Q. So does the Self pervade everything, all objects?

Tom: Why worry about objects, maya? The ego-mind is always concerned about maya. Discover the Self and find out! You will no longer be interested in maya (ie. there is/will be no maya in realisation). To discover the self, consider all objects to be maya and turn your attention lovingly towards the Subject, the I AM, what you actually are

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

Sri Ramana Maharshi, Guru Vachaka Kovai, Verse 835

Q. Why in some places does it say objects are not-Self and in other places it says objects are Self?

Tom: Contrary to what many think it is the lower teachings that say all is Self, to convince the seeker that there is only the Self. The higher teachings say that objects are not-Self, ie. maya or illusion, thus encouraging the sincere seeker to turn away from objects towards the Subject, whose true nature is Eternal Love and Bliss. The Eternal and Blissful nature of the Self is seemingly lost due to pre-occupation with the dream-like maya. Therefore the only way out is to attend to the Eternal and discover what you truly are!

Note that in both cases, whether you consider objects to be the Self or non-Self, that is a conceptual position for the mind. And liberation has nothing to do with the mind, the mind itself being ignorance.

Q. Don’t the scriptures state that the mind leads the way to liberation? Isn’t the way to liberation through knowledge, as isn’t knowledge to do with the mind?

Tom: It is true that some scriptures say that through the mind we can reach liberation. That means that it is the mind that hears the teachings (sravana), reflects upon them (manana), and then this naturally leads to meditation upon the Self (Self Enquiry or Nididhyasana) which in turn leads to manonasa (destruction of mind, or destruction of ignorance) which is the same as liberation (Mukti or Moksha), which is also the same as Jnana (knowledge) or Atma Jnana (Self-knowledge).

In Self knowledge, there is only the Self. There is no mental knowledge in Jnana at all, Jnana or Knolwedge just being another name for the Self. See here for more on this:

What exactly is Jnana (knowledge) according to Shankara and Gaudapada and the scriptures? | Advaita Vedanta | Mandukya Upanishad and Karika

What is true Wisdom? What is Jnana? Sri Ramana Maharshi (Upadesa Saram)

Q. So in that case does that mean that all we have to do for realisation is to remain as the witness, watching phenomena as they come and go?

Tom: No, that is not correct at all. Whilst remaining as the witness is a lovely teaching in many ways that can be a wonderful practice for some people at some points on their journey, merely remaining a witness is (1) not liberating and (2) is also not possible for most, as the mind keeps on getting drawn back into thoughts of body, mind or world. Merely remaining as the witness to objective phenomena as they come and go is merely attending to maya, as all objective phenomena are maya, and so the ego-illusion and suffering continue. For realisation, we must attend to the Subject-Self, the I Am, until the ego-mind (which is duality) is no more, ie. until self-realisation, ie. until be discover what we truly are.

For more see here: In Brief: how to attain Liberation and HOW TO END EGO-SUFFERING (and why other spiritual paths tend not to ultimately work

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.

Sri Ramana Maharshi, Guru Vachaka Kovai, Verse 647

Question: What is it that discovers the Self?

Tom: There is no entity that discovers the Self. It is only the Self that ‘discovers’ the Self. It is the total absolute removal or total absense of ignorance. It is merely the Self being the Self, One without and second (maya), no more, no less.

!Om Namo Bhagavate Sri Ramanaya Om!

There is a mighty battle… foretastes of Heaven | Jesus Calling | Christ within | Sarah Young | Self-Enquiry

~ Tom Das ~ Leave a comment

Also see:

The Non-Dual Vision of Jesus Christ and the teachings of Sri Ramana Maharshi

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

There is a mighty battle going on for control of your mind. Heaven and earth intersect in your mind; the tugs of both spheres influence your thinking. I created you with the capacity to experience foretastes of heaven. When you shut out the world and focus on My Presence, you can enjoy sitting with Me in heavenly realms. This is an incredible privilege reserved for precious ones who belong to Me and seek My Face. Your greatest strength is your desire to spend time communing with Me. As you concentrate on Me, My Spirit fills your mind with Life and Peace.

The world exerts a downward pull on your thoughts. Media bombard you with greed, lust, and cynicism. When you face these things, pray for protection and discernment. Stay in continual communication with Me whenever you walk through the wastelands of this world. Refuse to worry, because this form of worldliness will weigh you down and block awareness of My Presence. Stay alert, recognizing the battle being waged against your mind. Look forward to an eternity of strife-free living, reserved for you in heaven.

And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus – EPHESIANS 2:6 

The mind of sinful man is death, but the mind controlled by the Spirit is life and peace. – ROMANS 8:6 

Do not love the world or anything in the world… The world and its desires pass away, but the man who does the will of God lives forever. – 1 JOHN 2:15-17

The above text, including the cited biblical verses, is taken from a book called ‘Jesus Calling’ (entry dated September 19th) – this is a wonderful daily devotional text for lovers of Jesus and Source, written by Sarah Young

Q. Why does Advaita Vedanta more commonly refer to ‘Self’ rather than ‘no-self’?

~ Tom Das ~ Leave a comment

Q. Why does Advaita Vedanta more commonly refer to ‘Self’ rather than ‘no-self’?

Tom: it is because the Non-Dual Reality that we Truly Are is only discovered when we turn towards the sense of ‘I’ or ‘I AM’, otherwise known as ‘Self’. This is the single factor that leads to realisation.

The language of the teaching is there to facilitate the method of discovery of the Self that we truly are, and this discovery is Total Liberation.

How so?

By stating that we are the Self, we are encouraged to discover this for our self in our own experience, and so turn our attention selfwards, ie. towards the Subject or ‘I AM’. When that Self that we are is discovered, only then do notions of Self or no-self themselves become obsolete (ie. in self-realisation there is no concept of self or true self or even of self-realisation).

For those who are interested this is explained in detail in the book The Path of Sri Ramana – Part 1, especially in Chapter 8

Here are 2 verses from Sri Ramana Maharshi (taken from the text Guru Vachaka Kovai):

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.

Many more verses like this can be found here.

Also see:

Q. Why turn within? Nonduality as I have experienced it is the actual disappearance of what is considered within and without, one seamless blending