Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 759219 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3630 on: January 18, 2014, 10:35:15 AM »
Atma is always Sat-Chit-Ananda. Of these the first two are experienced in all the states, whereas the last one is said to be experienced in sleep only. The question arises how the true nature of the Self can be lost in the waking and dream states. It is, really speaking, not lost. In sleep there is no mind and the Self shines as Itself, whereas in the other two states what shines forth is the reflected light of the Self. Ananda is felt after the cessation of thoughts in sleep. It is also manifest on other occasions as love, joy, etc., as priya and pramoda. But they are all chitta vrittis (modes of the mind).
Talk--566   



Dear Devotees,

Existence is always there, whatever the states, that is, in waking, sleep and dream states, or whether things or objects or the whole universe are perceived or not perceived, or they exist or are destroyed. We are not aware of anything in deep sleep, but still we cannot deny our being or existence. Pure existence is thus admitted and this admission also implies consciousness. Does it not? We exist in waking state as we exist in deep sleep state, but with the limitation of the body and the mind superimposed in the waking. It follows obviously therefore that we exist in both states, that is, in waking as well as deep sleep states.  AND  SRI  BHAGWAN  HAS  TAUGHT  THAT  THE  ABSOLUTE  EXISTENCE  IS  THE  SELF. Moreover, Sri Bhagwan has taught that we are even conscious of the Existence, for unconscious existence is a contradiction in terms. THEREFROE,  THE  EXISTENCE  IS  CONSCIOUSNESS  ALSO.  AND  THAT  EXISTENCE-CONSCIOUSNESS  (SAT-CHIT)  IS  OUR  REAL  NATURE. Since the Nature of Existence-Consciousness is Bliss, our real Nature is Bliss Itself.  Therefore, Bliss consists in not forgetting our Being, True Existence, that is, to be free from the modes of the mind.

Dear devotees, we must also understand that Reality cannot be described in words. But the Sat-Chit Ananda is the closest to indicate the Reality. However, Sri Bhagwan has taught that the Term only indicates that Supreme Reality is not asat, not achit and not an anananda, that is, the Self is different from unreal, different from insentient and different from unhappiness. Because we are in the phenomenal world we speak of the Self as Sat-Chit-Ananda. That is all.


Sri Bhagwan: Moreover, what is Life? Life is Existence which is your Self. That is Life Eternal.



Dear devotees, Sri Bhagwan's profound Path of Self-enquiry is indeed the one infallible means to realise that the Reality is only One and that is the Self and all the rest whatever are mere phenomena in It, of It and by It.


Thanks very much.
Pranam,
  Anil                                                                                                                                                                                                                                                                                                                                                   
« Last Edit: March 08, 2014, 12:39:26 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3631 on: January 18, 2014, 05:39:06 PM »
Devotee: Thoughts cease suddenly, then 'I-I' rises up as suddenly and continues.It is only in the feeling and not in the intellect. Can it be right?
Sri Bhagwan : It is certainly right. Thoughts must cease and reason disappear for 'I-I' to rise up and be felt.  FEELING  IS  THE  PRIME  FACTOR  AND  NOT  REASON.


Sri Bhagwan : A person may laboriously convince himself of the truth to be intuited. i.e., its function and nature, but the actual intuition is akin to feeling and requires practice and personal contact.



Dear Devotees,


Sri Bhagwan has thus taught that the thoughts are superficial, or analytical and operate in the intellect. Thoughts thus pertain to the mind. But, on the other hand, 'feeling' appears to be rooted deeper in our being. This is why the 'feeling' is akin to experience whereas the thought pertains to indirect knowledge, that is, the relative knowledge or the knowledge of the phenomena.  Feeling therefore is much more intimate to us than the thought.  We all have the experience that thoughts come and go in rapid succession but 'feeling' stays for a while and we are unable to change a feeling at our will. It follows that a thought is superficial, on the surface, in comparison to the 'feeling' which goes much deeper.

Dear devotees, we all are aware here in this Forum that 'I-thought and 'I'-feeling are of paramount importance in the practice of the Self-enquiry as taught by Sri Bhagwan.  As 'feeling' is more intimate to us than the thought, so also, 'I'-feeling is more intimate to our Self than the 'I'-thought. However, what we refer to by 'I' in our everyday life is the 'I'-thought only, the 'I'-thought the form of which is 'I am so and so'. This 'I'-thought is the ego, which, we are aware, comprises of two parts subject- I, or the consciousness aspect ('I'), and the predicative part 'so and so' or (idam-this). In our everyday life we identify ourselves mostly with the predicate 'so and so' rather the subject 'I'.  In the early stages of the practice of Self-enquiry, we keep on transferring our attention from the thoughts to the thinker, and with perseverance and steadfastness, we succeed  in isolating the subject 'I' from the predicate or the adjunct 'so and so' (idam).  We begin to have an inkling of the 'I'-feeling, recognising it, and even holding it, albeit for a brief period initially.

What is worth notice here, in my view, is this that in the early stages when we enquire, 'I'- thought ( I am so and so and identifying most of the time with 'so and so' rather than the subject 'I') is on the forefront and the implicit 'I'- feeling is secondary, that is, lurking in the background. As the practice proceeds, and one begins to attend to the 'I'-feeling more and more, 'I'-feeling becomes explicit and in which the predicate part or the thought of 'so and so', or the body and objects are few and far between and thus becomes secondary. Then we begin to understand and have an inkling of what the abidance really means.  We begin to have a feeling of our 'being' and the foretaste of the ensuing Bliss.   

'I'-feeling is not entirely different from the 'I'-thought. Both are said to be functions of the mind. However, the 'I'-feeling differs from the 'I'-thought in that when one holds the 'I'-feeling one tends to identify more and more and with the subject rather than the myriad identification with the adjuncts or the insentient part of the 'I'-thought or the ego.  Therefore, as practice proceeds and we hold the 'I'-feeling,  the Self-enquiry is more and more subjective, unitary and intuitional, and therefore, of the nature of experience.

In the end, however, I wish to say that 'I'-feeling is not so elusive as we may imagine, for it is the common daily experience of all of us.  However, Practice enables to recognise it clearly and we are gradually able to hold it for longer duration. Holding unwaveringly to this 'I'-feeling is the key to success in Self-enquiry. Hence, it is adequate if we cling to the 'I'-feeling uninterruptedly till the very end, for the isolated subjective-'I' will surely resolve itself into the Source, i.e. the Self.
 

Thanks very much.
Pranam,
  Anil 
   
« Last Edit: March 08, 2014, 02:15:47 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3632 on: January 18, 2014, 06:51:27 PM »
Sri Arthur Osbrne:

And who is the Guru ? How can anyone outside you guide you to the Self of you ? The
Guru is not outside you. The essential Guru is the Self in your heart. The Maharshi often
reminded his disciples that the outer Guru exists only to awaken the inner Guru in the
heart. When that has been done he ceases to be necessary. Can one then not dispense
with the outer Guru ? So long as you feel that you exist in the body, so long will the
Guru also exist outwardly and his Grace strengthen and refresh you in your efforts.
When you feel (not merely recognize theoretically but feel constantly) that you are
not the body and feel inner grace and awareness surge up from your own heart,
the Guru also will not need to be manifested outwardly in a body. But as long as you
live in fact on one plane it is no use arguing from another.



Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3633 on: January 19, 2014, 08:48:23 AM »
Sri Bhagwan:

What is Realisation? Is it to see God with four hands, bearing conch, wheel, club, etc.? Even if God should appear in that form, how is the disciple’s ignorance wiped out? The truth must be eternal realisation. THE  DIRECT  PERCEPTION  IS  EVER-PRESENT EXPERIENCE.  God Himself is known as directly perceived. It does not mean that He appears before the devotee as said above. Unless the Realisation  be eternal it cannot serve any useful purpose. Can the appearance with four hands be eternal? IT  IS  PHENOMENAL  AND  ILLUSORY.  THERE  MUST  BE  A SEER.  THE  SEER  ALONE  IS  REAL  AND  ETERNAL.
Let God appear as the light of a million suns: Is it pratyaksha?
To see it, the eyes, the mind, etc. are necessary. It is indirect knowledge, WHEREAS  THE  SEER  IS  DIRECT  EXPERIENCE. The seer alone is pratyaksha. All other perceptions are only secondary knowledge. The present super-imposition of the body as ‘I’ is so deep-rooted that the vision before the eyes is considered pratyaksha but not the seer himself. No one wants realisation because there is no one who is not realised. Can anyone say that he is not already realised or that he is apart from the Self? No. Evidently all are realised. What makes him unhappy is the desire to exercise extraordinary powers. He knows that he cannot do so. Therefore he wants God to appear before him, confer all His powers on the devotee, and keep Himself in the background. In short, God should abdicate His powers in favour of the man.
Talk—469


Dear Devotees,


Every Sacred Utterance of Sri Bhagwan contains clues which indicate the Reality pointedly and which may at once confer an awareness of the Atma-Swarupa or the Self, depending on the maturity of the aspirant.  For instance, Sri Bhagwan’s Teaching, as in the above Quote from the Talks, that there must be a seer of the phenomena and that the Seer alone is real and eternal, can turn an aspirant’s attention at once to Current of Awareness.  How wonderfully Sri Bhagwan has driven the point home that the present superimposition of the body as ‘I’ is so deep-rooted that mere phenomena, appearance and visions before the FLESHY EYES are considered the direct knowledge and even real but not the One who sees, or the Seer who alone is Real and eternal!
 

Thanks very much.
Pranam,
  Anil 
« Last Edit: January 19, 2014, 09:29:35 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3634 on: January 19, 2014, 09:27:40 AM »
                           BE STILL

Thou art ? — I am ? — Why argue ? — Being is.
Keep still and be. Death will not still the mind.
Nor argument, nor hopes of after-death.
This world the battle-ground, yourself the foe
Yourself must master. Eager the mind to seek.
Yet oft astray, causing its own distress
Then crying for relief, as though some God
Barred from it jealously the Bliss it sought
But would not face.

Till in the end.
All battles fought, all earthly loves abjured.
Dawn in the East, there is no other way
But to be still. In stillness then to find
The giants all were windmills, all the strife
Self-made, unreal; even he that strove
A fancied being, as when that good knight
Woke from delirium and with a loud cry
Rendered his soul to God.*

Mind, then, or soul ?
Break free from subtle words. Only be still,
Lay down the mind, submit, and Being then
Is Bliss, Bliss Consciousness : and That you are.

* It is noteworthy that he did not cease to be Don Quixote but realized
that he never was Don Quixote.

Sri Arthur Osborne, The Mountain Path, Jan, !965

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3635 on: January 19, 2014, 03:15:02 PM »
Once devotees were singing songs in praise of Sri Ramana with great devotion. While they were singing the following song in Tamil: “Ramana Sadguru Ramana Sadguru Ramana sadguru Rayane,” Sri Bhagwan also joined and began to sing with them. The devotees were taken aback when they found Sri Ramana Himself was praying to Sri Ramana. They were so surprised that they coudnot but question, ‘Why Sri Ramana was singing that song?’ Sri Ramana replied that Ramana Sadguru refers to the unlimited, All Pervasive Paramatma, who illuminates the hearts of all beings and not to the limited body. Sri Bhagwan thus focussed the attention of the devotees on Sri Ramana, the Real, the Imperishable and the Eternal.

Though Sri Bhagwan was demonstrating from His boyhood that He was different from the body, by utter disregard and supreme indifference to the same, people forgot again and again and sought to identify Sri Ramana with the physical frame. Sri Ramana was reminding again and again by example and percept and was always behaving as a Universal Spirit.

Sri Bhagwan explained on many occasions that sincere enquiry about the real ‘I’ leads one away from the body consciousness and towards the one Self, which is the Source of everything.
Source: Surpassing Love and Grace



Dear Devotees,

Sri Arunachala Siva appeared (incarnated) as Sri Ramana Sadguru to take His devotees from the unreal to the Real, from darkness to Light, from death to Immortality, by reviving, enjoining and declaring the long forgotten Direct Path of Enquiry. And for this reason, He reminded again and again by every Gesture, every Movement and by every Utterance and Percept that He was not the body but the Universal Spirit, the ‘I AM’ or the Self ever abiding in the hearts of all.


It is His unbounded Love and Grace for His devotees when He uttered one last time at the time of shedding His physical frame, “Where shall I go, I am here.”, implying that He is the All Pervasive Paramatma who illuminates the hearts of all beings, and He thus assured His grieving devotees that His Presence and Guidance will continue forever.  And there is no doubt whatever that sincere Self-enquiry, as taught by Him, leads one away from the unreal ‘I am so and so’ to Real ‘I am’ which is verily the Self. Besides, He is always there to guide us through the unknown terrain and pitfalls like the fixed Polestar.


Thanks very much.
Pranam,
 Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3636 on: January 19, 2014, 05:09:38 PM »
 ALL  BEINGS  YEARN  TO  BE  HAPPY


All beings yearn to be happy, always;
Happiness without a tinge of sorrow,
To enjoy a life of carefree days,
Taking no burden of thought for tomorrow.
When restless mind’s at peace in deep sleep,
What glimpse of worry, grief or despair?
So happiness lies within, buried down deep.
How to find this reassure, awake, aware?
Ask the question, who am I, and from where?
That’s the essential means of the holy task,
Ending ego’s ‘me’ and ‘my’, that’s there.
No pleasure endures in things of this earth,
Enquire within, who basks behind our mask?
To regain that Selfhood we lost at birth.
Sri Alan Jacobs
 

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3637 on: January 24, 2014, 11:47:21 AM »
Ahamkriti (the ego) is not the same as Aham. The latter is the Supreme Reality whereas the former is the ego. It is to be overcome before the Truth is realised. The Supreme Being is unmanifest and the first sign of manifestation is Aham Sphurana ( the Light of ‘I’). The Brihadaranyaka Upanishad says Aham nama abhavat (He became ‘I’ named). This is the original Name of the Reality.
Talk—518
 


Dear Devotees,

The Supreme Being is unmanifest and the first sign of manifestation is the Light of ‘I’.  The Light passing through the Original Darkness is the Reflected Light, which Sri Bhagwan has taught, is called the Pure Mind or the Ishvara. So, the Sakti or the Power, not independent of the Origin, vibrates and results in Sattva filled Reflection which is Pure Mind or even Ishvara. From this Sattva filled Pure Mind emanates the ‘I’-thought (the ego) related to to rajo guna and the ‘this’-thought related to the tamao guna. In order to realise the Pure Sattva filled Pure Mind (that is, the Reflected Light from the Self), free from rajas and tamas, It must shine forth as ‘I-I’, unbroken by ‘this’-thought.

It is this Pure, undifferentiated Light of the Self (‘I-I’)which evolves further and from It emanate the ego-‘I’ or the subject-‘I’, also called ‘aham’ and the ‘idam’ or the ‘this’-thought. Thus emanate the sentient and the insentient principles from the same Light of ‘I-I’ or the Light that is ‘I’.  We are aware that the ego-‘I’ or the subject-‘I’ cannot survive on its own and therefore clutches a part of the ‘this—thought (Idam) which is the body and the rest of ‘this’-thought appears as the so-called ‘world’.  Therefore, the consciousness in the ego is what is referred to as the ego-‘I’ or the subject-‘I’.

This is why it was taught to keep on transferring the attention from the thoughts to the thinker. For, when we attend to the feeling ‘I’, we effectively isolate the ego-‘I’ or the subject ‘I’ from the ‘this’-thought (body and the world). Thus with the continuous Self-attention, that is, attention on to oneself, ego-‘I’ or the subject-‘I’ is isolated from the not-Self or the insentience and we are aware that in this state subject ‘I’ is unstable and therefore is resolved into the Light of ‘I-I’ or the Light that is ‘I’ which is verily is the Self, as Sri Bhagwan has taught.

Dear devotees, it follows therefore that the Process of  Sri Bhagwan’s profound Path of the Self-enquiry or the Atma-Vichara is essentially the reversal of  our evolution through which we came to this ignorant state in the first place. We isolate the subject ‘I’ from the insentience and upon further abidance, that is, the Self-attention  in this state (aham in the ego, or the sentience in the ego), this cannot survive thus isolated and is resolved into the, Silence or Source or the Self.  This is precisely the process of involution back to the Atma-swarupa. SELF-ENQUIRY  THEREFORE  IS  ESSENTIALLY  AND  PRECISELY  THE  PROCESS  OF  OUR  INVOLUTION  FROM  THE  STATE   OF  THE  JIVAHOOD  TO  THE  STATE  OF  THE  SELF.  HENCE, WE  SHOULD  ALWAYS REMEMBER  SRI  BHAGWAN’S  TEACHING:

“GO  BACK  THE  WAY  YOU  CAME.”


Thanks very much.
Pranam,
  Anil     
« Last Edit: January 24, 2014, 11:58:03 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3638 on: January 24, 2014, 01:40:31 PM »
Dear Devotees,


What follows is an excerpt from the Editorial titled “A PATH AND A GUIDE” by Sri Arthur Osborne in the Mountain Path, July, 1964:

“It is said by Krishnamurti that one should abide in the true state of effortless, choiceless awareness and that effort only disturbs this. But can one ? About this also the
Maharshi was quite definite. "Effortless and choiceless awareness is our real nature. If
we can attain that state and abide in it, that is all right. But one cannot reach it without
effort, the effort of deliberate meditation. All the age-old vasanas (inherent tendencies)
turn the mind outwards to external objects. All such thoughts have to be given
up and the mind turned inwards and that, for most people, requires effort. Of course,
every teacher and every book tells the aspisrant to keep quiet, but it is not easy to do
so.” If any one doubts this let him try for himself instead of weighing the statement of one
teacher against that of another. Let him sit down and maintain effortless, choiceless
awareness of being without allowing any distracting thoughts to come in and see whether
he can keep it up for even thirty seconds. If not let; him not speak of stillness
as an alternative to effort. Stillness is only achieved through effort.
Another argument used is that one actually is the Self. Since there is no other, one must
be. So why strive to be the Self ? And, they add, the Maharshi himself said so. Certainly
he did, but he also exhorted us to strive to realize this and not just understand
it theoretically. Partly perhaps to guard against the Scylla and Charybdis on either
side of the true path — on the one hand that no effort is needed and on the other that a
man by his own effort can create or attain the true state — he sometimes represented
the effort required as a negative process. "All you have to do is to disrealize unreality
and Reality remains." This is a traditional explanation given by the Sages : if the
clouds are removed the clear sky remains ; if water-lilies have overgrown a pond they
only have to be removed for the water to appear ; it does not have to be created.
The attitude taken up by some Western exponents of Zen that all you have to do is
to be spontaneous is another, more subtle example of the same error that no effort is
needed, for spontaneity itself is not easy. Or rather there is a lower and a higher spontaneity.
A child of three toddles into a room and bangs spontaneously on the piano and
there is a hideous din ; an expert pianist plays spontaneously and there is music ; the
difference between the two spontaneities is years of effort and discipline.
Much is made in Western Zen of sudden Enlightenment coming as a result of a blow
or a cryptic saying. Enlightenment, of course does come suddenly in any religion, just as
does the pre-glimpse I spoke of at the beginning of this article, but it only comes to
one who has disrealized unreality to such an extent as to be receptive to it. One who
has not may receive a hundred blows or have his nose tweeked daily without waking
to Reality. As for spontaneity, a Master in any religion behaves with childlike spontaneity.
As Christ put it, he is like a little child. The naturalness of Bhagavan was as
striking as his grandeur. But to try to imitate this would only make one a poseur.
Hanging apples on a tree does not make it an apple tree. What; is needed is to attain
the inner state that manifests outwardly as true spontaneity ; and this can only be done
by persistent and disciplined effort.”



Dear devotees, Sri Bhagwan has taught that effort is sine-qua-non and Guru’s Grace is the Primary Cause and the beginning, middle and the end. Therefore, yes, both effort and Guru’s Grace are indispensable, for both act and react upon each other. And when that happens it is sure to culminate in Swarupa’s Realisation.

Pranam,
  Anil

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3639 on: January 24, 2014, 04:57:03 PM »
                   HIGH  WISDOM


That’s the high wisdom proclaimed on Earth,
How to make mind to merge in its source?
Only by enquiring with all of one’s force,
The central question regarding its birth,
The ultimate scrutiny of “Who Am I?”
As thoughts froth forth like waves on the ocean,
They’ll all be slain by such introspection,
Unveiling the Self, the lost inward eye.
Pearls lay buried on the deep ocean floor,
Attracting divers to search for this goal.
Holding their breath they plunge to the core
Of the ocean bed, for the pearl oyster’s soul.
To gain this gem in the heart’s sacred place,
Just seek for the source where mind is based.

Sri Allan Jacobs
President, Ramana Maharshi Foundation, U K
London  and Tiruvannamalai
 

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3640 on: January 25, 2014, 06:51:22 AM »
Quote from Sri Anand:
"IN this 1 hour of free time ,I try to focus on the I thought , after a few seconds of such attempting of such focus, there is breathless and since I cannot continue to focus on searching for the source of the I thought , I then try to focus on the breath."
Later thoughts intervene but I try to repeat the above cycle as indicated in the quotes, thus managing about 4-5 times - the attempt to focus on the I ,stilling the mind albeit for a few seconds ,ending with heavy breathing and focusing on the breath as it slowly slows down - this whole cycle taking about 2-3 minutes .How can I alter the practice to avoid the disruption of the enquiry by the breathlessness , so as to lengthen the period of focus on the search for the self, is what I want to know from members.



Dear Sri Anand,

In Self-enquiry, as taught by Sri Bhagwan, one is not supposed to forcibly control the mind. You have mentioned in your post that you focus on ‘I’ stilling the mind. How do you still the mind? Mind as we know it is non-existent. So, Sri Bhagwan has taught that when one seeks the source of the mind it simply disappears. That is how the mind is controlled.
Dear Sri Anand, Self-enquiry is a gentle method unlike the yoga. It is like subduing a turbulent bull by coaxing or tempting it with luscious fodder, while the yoga is like controlling it through the use of force. Sri Bhagwan has taught that the mind, like breath, is a part of the air, the nature of mobility is common to both, and the place of origin is the same for both. Hence when one is controlled the other gets controlled also. THE MIND  IS THE RIDER AND THE BREATH THE HORSE. However, yes, Sri Bhagwan has taught that pranayama need not necessarily be as described in books. Watching the breath is one way of doing it. The mind abstracted from other activities can be engaged in watching the breath. That certainly controls the breath and in its turn the mind is also controlled. However,  one can achieve ‘power of concentration’ by forcible methods and preventing its dissipation forcibly,  AND  IF  THIS,  OF COURSE,  IS  NOT  DONE  PROPERLY,  UNDER  AN  ADEPT’S  GUIDANCE,  IT  MAY  LEAD  ONE  TO  MANY  DIFFICULTIES.   
 

When Mrs. Dhar (Talk—462) narrated similar problems, Sri Bhagwan replied:
“This thought, ‘I am not able to concentrate, is itself an obstacle. Why should the thought arise?’”   


Therefore, there is really no reason to be depressed. Feeling ‘I’ is our common daily experience. Is it not? So, it is sufficient if one clings to the feeling ‘I’ uninterruptedly as long as one can naturally do it. This is what is meant by the Self-attention. When one swerves away from attending to the Self or if Self-attention is broken    due to rise of a thought, one should immediately regain it as soon as one is able to notice the lapse, by asking ‘To whom?’ and ‘Who am I? and Whence am I?’  Keep thus transferring the attention from the thoughts to the thinker himself or hold yourself and thoughts  would dissolve,   AND  ONE  SHOULD  PERSEVERE  IN  THIS  SIMPLE  METHOD,  TAUGHT  COMPASSIONATELY   BY  SRI BHAGWAN,  WITH  ZEAL  AND  ENDEVOUR,  AND  NOT    WITH  A  SENSE  OF   DEPRESSION  ( THAT  ONE  IS  NOT  ABLE  TO  DO  IT,  WHICH  AGAIN  IS  A  THOUGHT  AFTER  ALL,  IS  IT  NOT?).  REST  IS  SRI  BGAGWAN’S  GRACE .  Have deep Faith in the heart in Him, in His Profound Path and His Utterances. Is it without His Grace that you are doing the Sadhana of the Atma-Vichara, raising the Ultimate Question from the depth of your being? 


Thanks very much, dear friend, Sri Anand.
Pranam?
   Anil                                                                                                                                                                                           

Anand

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3641 on: January 25, 2014, 09:41:57 AM »
Dear Shri Anil,
Thanks for the elaborate clarification.At the early stage of practice it seems from other posts also, that the mental articulation of to whom are these thoughts , to me ,who am I when thoughts intervene will be required more, but later the switching back to the feeling of I, will be possible without the mental articulation.Is this correct?
Thanks and Regards,
Anand Sundaram.
Sundaram Anand

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3642 on: January 25, 2014, 10:14:32 AM »
Anand sundaram/Anil/Friends,
Anil has rightly pointed out how breathlessness(holding the breath) is linked to the attempt to control the thoughts.The key thing is not to focus  on thoughts,not trying to vanquish them,not try to still them-but to gently dwell on one's own presence-the simple fact that one is..To Realize that this presence has nothing to do with thoughts.The more one dwells in this presence,the more space one will have and the  thoughts will be marginalized.
Namaskar.


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3643 on: January 25, 2014, 05:23:13 PM »
Dear Shri Anil,
Apart from my other query which I would like you to revert (mental articulation) ,for people who are not so sure of the intuitive feeling of I, kindly advise how can we guard against mistaking a feeling of quiet relaxation as the feeling of I.
Is it okay if this feeling of I is interspersed with subtle thoughts that we are not even aware of or choosing not to be aware till such time as the intuitive feeling becomes clear.
Thanks,
Anand Sundaram.
Sundaram Anand

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #3644 on: January 26, 2014, 11:21:12 AM »
Quote from Sri Anand:
At the early stage of practice it seems from other posts also, that the mental articulation of to whom are these thoughts , to me ,who am I when thoughts intervene will be required more, but later the switching back to the feeling of I, will be possible without the mental articulation. Is this correct?

Apart from my other query which I would like you to revert (mental articulation) ,for people who are not so sure of the intuitive feeling of I, kindly advise how can we guard against mistaking a feeling of quiet relaxation as the feeling of I.
Is it okay if this feeling of I is interspersed with subtle thoughts that we are not even aware of or choosing not to be aware till such time as the intuitive feeling becomes clear.




Dear Sri Anand,


Yes, in the early stages of the Sadhana of the Self-enquiry, whenever one commences Enquiry, thoughts will rise in hordes and one is flooded or besieged by the thoughts. Therefore, a seeker must resort to the mental articulation, as you say, and ask, 'To whom are these thoughts?' to which the answer will naturally be 'To me' and then fire the Divine Weapon 'Who am I?' This brings the  'I'-thought to fore, and as one advances on the Path, 'I'-thought becomes clearer and clearer for investigation. If we are able to thus hold the 'I'-thought, grosser vasanas will be destroyed and hence the rising and distracting thoughts will decrease and soon one is able to summon the 'I'-thought without the aforementioned mental articulation or the query. However, in the early stages, this articulation is quite apt and appropriate. One's attention is internalised and one goes deeper and deeper into one's being. One thus begins to have some inkling or the feel of the subjective awareness of 'I' or 'I'-feeling or the 'I'-consciousness. If one holds or clings to this 'I'-consciousness or feeling which is akin to intuition, and which happens at a much deeper level of consciousness, one thus gradually and gradually acquires intense concentration upon it with greater and greater clarity. One thus moves up the scale of consciousness. If one is able to intuit the 'I'-feeling at will, and cling to it or hold it for longer duration, AWARENESS OF  THE  SUBJECT  'I'  WITHOUT  THE  ASSOCIATED  THOUGHTS  is intuited. At this stage, there is hardly any thought and if there is any, it is only on the periphery of consciousness and abidance in this state leads one to True 'I' or 'I am' which is always unbroken and undifferentiated 'I-I' and which verily is the Self. Vasanas are destroyed: they go on depleting even with holding the dualistic and impure 'I'-thought, then when one intuitively is able to grasp the 'I'-feeling or the consciousness, even less gross vasanas will be destroyed and abidance in this purer subject 'I' which is without the predicate 'so and so' and bereft of thoughts except a few fluttering ones on the periphery of awareness facilitates the destruction of even the subtle vasanas in the subtle body or the causal plane. AND  WHEN  ONE  ABIDES  IN  THE  UNBROKEN  OR  UNDIFFERENTIATED  'I' OR  'I AM',   RESIDUAL  VASANAS  ARE  ALSO  DESTORYED  CULMINATING  IN  SELF-REALISATION.


Dear Sri Anand, I hope the above discussion will help you clear some of your doubts and confusion regarding the sadhana of the Self-enquiry. Moreover, I have felt deeply that the Path is graced and lighted and therefore to anyone who treads it with earnestness, it itself shows the light and there is no danger of getting derailed.

Last but not the least: take it easy. Please do not make extraordinary effort to forcibly suppress the thoughts, for such practice may cause breathlessness  and  may lead  to other difficulties. Yes, dwell in your presence, in the simple fact that 'You Are', as Sri Ravi beautifully stated.


Thanks very much, dear Sri Anand.
Pranam,
  Anil             










« Last Edit: March 08, 2014, 10:55:24 AM by eranilkumarsinha »