Give everything to God. We give everything to God and what’s left is what we are. What remains is love, love in your heart. The tranquility that feels whole that feels right, it feels gentle, it feels right. Feels like home, that’s what we are looking for.
This video was recorded live during a Satsang meeting with Tom Das.
Question: Dear Tom, how are you? I read your articles about Tony Parsons and Rupert Spira and I was wondering how you feel about the teachings of Byron Katie. Do you think with her saying ‘loving what is’, that she actually means devotion to the Self? Could this be the same? ‘Loving what is’ is like a surrender to what is, just like Bhakti devotion right? 
Is loving what is, kind of the same thing as giving it to God? The same surrender? I ask this question because I hope the the teachings of Byron Katie can help, but Sri Ramana is the one for me and I think I just want the teachings to be the same 
Tom: Hi _____, I’m well thanks. To answer your question, please note that most teachings that you are drawn/attracted to, as long as they are not unethical, are probably good teachings for you. There are many wonderful and varied teachings that can help us in a variety of ways. There are many ways of reducing ignorance and thinning the ego, and this will lead to less suffering and more happiness, relatively speaking. So any teaching that you are drawn to is probably right for you for now.
That said, there only very few teachings are ultimately liberating, that is, only very few teachings direct us to actually truly ending the ego and so ending duality and suffering completely by tackling the root issue.
These teachings of ‘ultimate liberation’ urge us, in essence, to turn away from objects towards the subject, and abide as the Self, as this is the only doorway to removing ignorance completely and thus end suffering, whereas all other teachings that do not advise this in some way or other perpetuate the ego and the suffering therefore continues. Here is an article on why other teachings are not ultimately liberating.
Not everyone’s ego-mind is able to accept this ‘ultimate teaching’ initially, due to attachment to worldly things and the body-mind, so often there is a process by which we gradually let go of worldly things and the body-mind until the ego-mind is ripe enough to be open to and fall in love with this True Teaching. Until then we will, generally speaking, be more attracted to other more-worldly type teachings that direct our attention to various gross and subtle objects.
Here is an article of mine that outlines the method to attain liberation in brief and also goes through several common objections to this teaching, as well as citing various ‘spiritual authorities’ in support of the teaching.
If you haven’t already, I also recommend you read The Path of Sri Ramana as it clearly explains both what the True Teachings are and what they are not in clear and simple language.
I hope this answer is helpful for you.
Namaste
Tom
In the traditional path of Knowledge or Jnana, first we are to know our True Self (Atman) and know this to be the same as the Absolute (Brahman). Then we are to be still and renounce all desires.
This spiritual knowledge (Jnana) of ‘I am Brahman’ (Aham Brahmasmi) allows the mind to become still and desireless. Note this does not mean that the body becomes totally inert – no – rather it continues to function naturally according to its destiny (Prarabdha Karma) until the body dies.
Shankara states this multiple times, eg, in Vivekachudamani, and also in his many commentaries, eg. in his commentary upon the Kena Upanishad – in his introduction to the Kena Upanishad Shankara writes:
And [the Self] being eternal, it is not to be secured by any means other than the cessation of ignorance. Hence the only duty is to renounce all desires after the realisation of the unity of the indwelling Self and Brahman.
This is akin to Self-Surrender, as spoken by Sri Ramana Maharshi:
There is no destiny. Surrender, and all will be well. Throw all the responsibility on God. Do not bear the burden yourself. What can destiny do to you then?”
(Talks 244)
and again here:
Question: Surrender is said to be Bhakti [the path of devotional love]. But Sri Bhagavan [Ramana Maharshi] is known to favour enquiry [ie. the path of Knowledge or Jnana] for the Self. There is thus confusion in the hearer.
Ramana Maharshi: Surrender can take effect only when done with full knowledge. Such knowledge comes after enquiry. It ends in surrender.
(Talks 462)
Here are some quotes I have arranged by theme: they are all taken from Ramana Maharshi’s masterpiece Who Am I? (Nan Yar? in Tamil).
It is a short text and should ideally be read in full. You can find a version on this website here which is truer to the original Ramana himself wrote and where I have also introduced the text more fully, and you can find another version from Ramanashramam here, from where the quotes below were taken.
Throughout you can see that the emphasis is on stilling the mind to bring about Self-Realisation. The method for doing this is Self-Enquiry. See if you can see all the different ways that Ramana points to making the mind still in each of his answers. The Bold Type Headings are my own additions and my comments are in italicised red.
See here for an audio version of the text below:
Q. When will the realization of the Self be gained?
A. When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.
Q. Will there not be realization of the Self even while the world is there?
A. There will not be.
Q. When will the world which is the object seen be removed?
A. When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disappear.
Tom: Ramana is stating that realisation appears when the mind is still. Many people avoid these kinds of teachings which advocate turning away from the world, and give various seemingly logical reasons for this philosophical stance (note that it is a philosophical stance for the most part, based on logical reasoning, belief and a certain ideology), but for most people, without prolonged stillness of mind, egotism finds a way to perpetuate itself and suffering, separation and ignorance also continue.
Like the practice of breath-control, meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent.
Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed.
Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone.
When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy.
Tom: Note that here Ramana defines a strong and weak mind: a strong mind is one that is one-pointed, a weak mind is one that is not one-pointed, ie. a scattered mind. It is a strong one-pointed mind that can undergo self-enquiry effectively for most. Therefore the practices above such as breath control, devotion and mantra practice can form a spiritual foundation for those who are not able to effectively perform self-enquiry straight away.
Q. The residual impressions (thoughts) of objects appear unending like the waves of an ocean. When will all of them get destroyed?
A. As the meditation on the Self rises higher and higher, the thoughts will get destroyed.
Q. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?
A. Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed.
Tom: To worry about whether or not thoughts can end is itself a thought and so is moving away from stillness of mind. See how tricky the mind is?
The mind should not be allowed to wander towards worldly objects and what concerns other people.
However bad other people may be, one should bear no hatred for them.
Tom: Again, the above teachings are all about the mind becoming still.
Both desire and hatred should be eschewed.
Tom: Hatred and desire are more agitations of the mind.
Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?
Tom: One solution for an agitated mind is to have faith in the Supreme God, for the mind that trusts and has faith in God naturally becomes still. This is made clearer in the next quote.
He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self.
Tom: ie. be still. If you do have thoughts, they should only be about the Self, meaning the mind is strong and one-pointed, as referenced in an earlier quote above.
God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release.
Each one should by his own effort pursue the path shown by God or Guru and gain release.
Tom: The Guru only tells you to be still. Seeking a Guru is entering more delusion/illusion/ignorance and merely perpetuates ignorance and mental agitation/movement. See how skilfully Ramana steers us away from this mistake? This same teaching is also given at the start of Shankara’s Vivekachudamani (verses 51-55).
All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading.
There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self.
Tom: Seeking happiness in the world or in objects is more mental agitation. Ceasing to do this is making the mind still. This is elaborated upon and emphasised in the next two quotes.
Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.
Q. What is wisdom-insight (jnana-drsti)?
A. Remaining quiet is what is called wisdom-insight.
Q. What is the relation between desirelessness and wisdom?
A. Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turning the mind towards any object. Wisdom means the appearance of no object.
SOME CONCLUDING WORDS:
Tom: Gratitude to Sri Ramana for his teachings that skilfully and in numerous ways tell us to still the mind. Bhagavan Ramana writes:
‘All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading.’
If you are not able to take up self-enquiry and still the mind, take up the auxiliary practices at once and devote yourself fully to them. Bhagavan Ramana writes:
‘Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed…the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy.’
So devote yourself to God, devote yourself to Sri Ramana, chant the mantra with unceasing and unending devotion, and then go deep deep into stillness wielding the question ‘Who am I?’ as your weapon of choice, eventually letting go of this weapon too, drowning in Effulgent Grace in the formless form of Realisation. Bhagavan Ramana writes:
‘By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.’
Never underestimate the importance of surrender or letting go of the ‘me’. It is the same as meditation or being still. It is something that is the natural result of insight into non-duality/no separation and is not something you have to necessarily do, although it may start off that way. It takes us to Love, total and ordinary Love. ❤
We could say that if you are doing surrender in order to become enlightened then that is more ‘me’ or egotism. It is totally fine to do this btw. However surrender naturally results when this ‘me’ and the control me neurotically tries to exert is seen/felt/realised to be totally unnecessary and therefore the ‘me’ is non-conceptually/non-verbally realised to be a waste of energy.
Many staunch non-dualists do not advocate surrender, as who or what is there to do the surrendering? I totally agree!
And yet never underestimate the value of surrender!
😂😂
When the heart is open, even slightly, it is easy to sense those teachers whose hearts are not fully open, whose hearts remain resistant to the naturally purifying effect of love, whose minds cling on to the ‘me’, and in whom the me energy (ie. egoic vasanas) continues despite their words saying otherwise.
❤🙏❤
Q. Don’t you think surrender is the best way, as it is the essence of the 4 yogas?
Tom: It depends. It’s true that surrender is essential for most, and it becomes more prevalent, especially as spiritually matures. Surrender is a wonderful way. But surrender itself ends in stillness of mind.
However some cannot surrender, and need to do karma yoga first. Others need to do hatha yoga and meditation. Others are more intellectually inclined and do viveka, or discrimination between the changing and unchanging, as per Jnana yoga.
The best yoga is the one you actually do.
Sometimes, when the firm understanding of no-self first comes upon you, it can unleash a vast reservoir of energy, especially if this understanding has dawned in a non-traditional context ie. without preparation of the body-mind.
That energy comes into and animates the body-mind, and energises it.
Sometimes negative, destructive, addictive and hedonistic habitual tendencies (vasanas) can be enhanced due to that injection of energy. We may feel negative or even euphoric, depending on the pre-existing conditioning.
Beware of this. Here the teachings on dispassion (vairagya) become more important than the insight (into no-self) teachings which have already begun to hit home.
Remember not to get involved or get carried away by such thoughts, desires, feelings and behaviours. Do not indulge in this (ego-) energy. The old ignorant habitual tendencies are still at play even though insight (into no-self) is here, and the suffering and potential destructiveness caused by them still has not been eradicated.
Instead continue to take up and press on with your sadhana: relax, remain calm, be still, allow all to come and go, be unattached, be as you are, until all the vasanas have gone. Then the sadhana will also go.
(please note, the title of this post is meant to be ironic!)
The following is by Robert Adams:
What happens is this. As you keep giving up all the reactions to life. As you begin to surrender everything to the one Self. The one Self which is the absolute reality, the pure awareness takes over.
And will do whatever you have to do, even better than you can do it yourself. This power that knows the way will take you over completely. And it will speak for you. Do everything for you that you have to do and yet you will feel that you are not the doer.
Yet everything will be done perfectly.
Many people are afraid to give up their senses. For they believe that they will turn into a vegetable. But this is not true. You will always function. You will always do what you came to this earth to do. And you will even do it better than you ever can imagine.
So do not concern yourself about these things. Simply go within, surrender everything to the Self.
Give up everything.
