Ramana Maharshi on those who claim to have surpassed the traditional notion of enlightenment

Last month I wrote a post titled Q. Some teachers (eg. Bentinho Massaro, Anadi, Adi Da Samraj) claim to have surpassed the traditional notion of enlightenment and say co-creation is the next evolutionary step…any thoughts?.

There have always been spiritual teachers who claim to have gone beyond the traditional notions of enlightenment and who claim that they have had a special enlightenment that is somehow unique to them. Often their teachings, in my view, leave much to be desired and wreak of egotism, and those seekers who know what to look for sense this fairly quickly. Their teachings often rehash a mixture of traditional and non-traditional methods, which is fine in itself as far as I am concerned, but then they mix in a good helping of old fashioned ego and narcissism: ‘I am the best, follow me’. The teachings are often presented in a more glamorous way which is ultimately less effective at best and very damaging at worst.

It may interest you to know that Ramana Maharshi was also asked about these types of teachers who claim something more that ‘traditional realisation’ and something special for themselves, and in this post I will give you an example of what Ramana said in response to this.

The following excerpt is from Talks with Sri Ramana Maharshi, Talk 201, and Ramana is initially asked about Sri Aurobindo who apparently stated that Self-Realisation was only the beginning of the journey and not the end:

They further asked for Maharshi’s opinion of Sri Aurobindo’s Yoga, and his claim to have probed beyond the experiences of the Vedic rishis and the Mother’s opinion of the fitness of her disciples to begin with the realisation of the Upanishadic rishis.

Tom’s comment: ‘The Mother’ or Mirra Alfassa was a westerner from Paris who taught alongside Sri Aurobindo and set up Sri Aurobindo’s Ashram

M.: Aurobindo advises complete surrender. Let us do that first and await results, and discuss further, if need be afterwards and not now. There is no use discussing transcendental experiences by those whose limitations are not divested. Learn what surrender is. It is to merge in the source of the ego. The ego is surrendered to the Self. Everything is dear to us because of love of the Self.

Tom’s comments: you can see how Ramana Maharshi’s first response is not to criticise another teacher or teaching but to find some common ground and focus upon this. This would presumably be of most benefit for the seeker, which is Ramana’s primary concern, rather than engaging in some intellectual debate or trying to prove his teaching style to be superior

The Self is that to which we surrender our ego and let the Supreme Power, i.e., the Self, do what it pleases. The ego is already the Self’s. We have no rights over the ego, even as it is. However, supposing we had, we must surrender them.

D.: What about bringing down divine consciousness from above?

Tom’s comments: this presumably was another of Sri Aurobindo’s teachings, namely that divine consciousness should descend onto us from above. Here Ramana responds by quoting various scriptures:

M.: As if the same is not already in the Heart? “O Arjuna, I am in the expanse of the Heart,” says Sri Krishna “He who is in the sun, is also in this man”, says a mantra in the Upanishads. “The Kingdom of God is within”, says the Bible. All are thus agreed that God is within. What is to be brought down? From where? Who is to bring what, and why?

Realisation is only the removal of obstacles to the recognition of the eternal, immanent Reality. Reality is. It need not be taken from place to place.

D.: What about Aurobindo’s claim to start from Self-Realisation and develop further?

M.: Let us first realise and then see.

Tom’s comments: Again, Ramana’s instinct is to sidestep any intellectual argument and instead encourage the seeking in practical terms. Ramana now considers other theories on enlightenment and liberation, and again gives a practical response:

Then Maharshi began to speak of similar theories: The Visishtadvaitins say that the Self is first realised and the realised individual soul is surrendered to the universal soul. Only then is it complete. The part is given up to the whole. That is liberation and sayujya union. Simple Self-Realisation stops at isolating the pure Self, says Visishtadvaita.

The siddhas say that the one who leaves his body behind as a corpse cannot attain mukti [liberation]. They are reborn. Only those whose bodies dissolve in space, in light or away from sight, attain liberation. The Advaitins of Sankara’s school stop short at Self-Realisation and this is not the end, the siddhas say.

There are also others who extol their own pet theories as the best, e.g., late Venkaswami Rao of Kumbakonam, Brahmananda Yogi of Cuddappah, etc.

The fact is: There is Reality. It is not affected by any discussions. Let us abide as Reality and not engage in futile discussions as to its nature, etc.

The fact is: There is Reality.

It is not affected by any discussions.

Let us abide as Reality and not engage in futile discussions as to its nature, etc.

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