Author Topic: Direct Teaching of Bhagavan Ramana:  (Read 30433 times)

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #60 on: January 10, 2013, 10:58:16 AM »
Dissolving into Stillness:

Nature is that which is -- that which exists. To elaborate, we may divide it into objective and subjective nature. That which
perceives is subjective nature and that which is perceived is objective nature.

In the waking state, the world exists, the world is perceived. Nature as the world is objective nature and the one who perceives
that world is subjective nature. In the waking state both exist. In deep sleep both cease. In the dream state, both objective
and subjective natures remain, but in a totally different dimension.

According to an oft quoted Tamizh saying, the essence of Nature is 'the destruction of the old and re emergence of the new.'
Nature is always changing yet remains eternally the same. Like a river -- or time itself -- ever flowing yet undeniable present
in the spaciousness  of the moment.

The Tirumandiram says, 'Nature is in flux, every moment, changes continue to take place.' The author saint of this ancient
Tamizh classic calls this modification vibhuti (sacred ashes). He likens the perceiver to Lord Siva and the perceived to vibhuti.
The Lord is the seer, smeared all over with the seen - vibhuti. Eternal changelessness hidden  in the ever changing!

If perceived is an ever changing flow, does it not imply that the perceiver is changeless?

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #61 on: January 11, 2013, 12:48:57 PM »
DISSOLVING INTO STILLNESS:

continues.....

Viewed from another perspective, Nature again has two aspects. One is static and the other is dynamic -- achala and chala.
All that moves, moves in space which is unmoving, sthira tattva.

Arunachala is that absolute immovable principle, says Sri Bhagavan, around which all movements (chalana) revolve and into which
all finally merge. Agitation attains stillness in its very proximity, like iron filings which dance only cling to the magnet, itself actionless.
Sri Bhagavan says in Arunachala Ashtakam, 'I was drawn to Arunachala and nearing it I saw it as the Unmvoing!'

All creation is made up of five elements -- earth, water, fire, and ether, and all that move and move not are only a combination of
these five elements. Sri Bhagavan addressing Arunachala, says, 'The five elements, all living beings and the vast expanse of the
universe are nothing but You alone.' (Arunachala Padigam).

What is the basis, the ground of these five elements? The Puranas state that Siva, the One, created Sakti, His consort, the Second,
and then all creation was brought forth. Siva, the static aspect, creating Sakti, the dynamic aspect, followed by the entire process
of evolution.

The process of evolution, vice versa, is movement (Sakti) merging into Stillness (Siva). That is the story of the Mother Goddess,
after arduous tapas, attaining union with her Lord Arunachaleswara related in the Arunachala Mahatmyam.

contd.

Arunachala Siva.
           

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #62 on: January 12, 2013, 01:50:34 PM »
DISSOLVING INTO STILLNESS:

continues.....

This process of evolution and involution is taking place every moment of the day. A mighty tree grown from a tiny seed gives
fruit and dies, yet springs forth from seed again. The process goes on. This is the same for all living beings.

Why? Where exactly does all this begin? Where does it end?  Obviously, scientifically, all these questions remain unanswered.
But spiritually, every one of us carries the answer within ourselves.

Nature's gift to man, the basic experiences of everyday life, --- the three states of waking, dream and deep sleep --- contain
the clues to the mystery of Nature's operation. The root of the five elements, of static and dynamic principles, is known if   
these three states of being are carefully analyzed and the truth experientially realize.

Sleep is blessed relief from the slings and sorrows of outrageous fortune. In deep sleep, the whole world is dissolved along with
the perceiver (that is, for everyone of us, individually). There is nothing. Upon waking, consciousness of being, then, identification
with one's body arises, followed by myriad circumstances and relationships.

Sages affirm that 'as above, so below' -- ' what is contained  in the macrocosm is contained in the microcosm.'   

In the act of experiencing the waking and deep states, man daily enacts the drama of evolution and involution.

Arunachala Siva.

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #63 on: January 13, 2013, 01:12:52 PM »
DISSOLVING INTO STILLNESS:

continues.....

The act of dreaming is indicative of the fact that each one of us invested with this tremendous power of creation
and dissolution. The whole gamut of activities, entities, joys, and sorrows experienced in the dream state is the sole
creation of a single dreamer. The waking perceiver, too is similarly responsible for his waking world.

The scriptures further state that just as the content of dreams is unreal to the waking mind, objective nature as perceived
in the waking state, together with the subjective perceiver, is unreal from the ultimate view point of Self Realization.

So, the ground of Nature, both objective and subjective, is rooted in one's own 'Awareness', which houses, projects, nourishes
and swallows up of all creation. This is Awareness is the substratum of the waking, dream and deep sleep states. Sri Bhagavan
calls this Awareness the Self or the Heart.

If one steps out of the grip of these various states and remains in Awareness per se, the truth  of Nature is revealed. This
revelation takes place in Silence --- the innermost core of each being.

In this Silence, one realizes that Nature is simply Awareness and Ananda, eternal joy, compassion, pure Intelligence, 'choiceless
awareness'. It shines as such everywhere.

sub chapter concluded.

Arunachala Siva. 
       

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #64 on: January 14, 2013, 09:33:41 AM »
THE ALL IMPORTANT SCIENCE:

Sri Venkateswara Sarma was an astoundingly exceptional astrologer. He was a genuis from childhood. His extraordinary
intelligence enabled him to master the most abstruse and difficult branch of astrology -- PRASNA -- even at a very tender
age. He was acclaimed as the wisest student even by his guru. Prasna is an astrological science based on, and also a perfection
fruition of, mathematics and intuition.

The technique in Prasna demands neither horoscope nor the palm of a person to read. The details required of the person who
wants to an astrological prediction are his name, the first letter, the first word of his question, the direction (like east) towards
which he is turned while raising the question, the time, the geographical location from where he hails and a few other simple
details, which might seem totally unconnected to astrology. Taking these into account, the Prasna astrologer, within seconds, will
have to mentally draw the horoscope -- to do that so quickly demanded very great mathematical precision and perfection. Having
drawn the horoscope within his mind and in a flash also having studied it, he will have to wait, prayerfully. From the depths of his
inner intuition, words will gush forth and sentences start coming through his lips. They form the astrological predictions for the
questioner.

As this Prasna process is not merely based on astrological mathematics but also culminates in intuitive revelation, the predictions
are said to be amazingly accurate and correct to the minutest detail.         

Now how this Venkateswara Sarma, got influenced by Sri Bhagavan, let us see.

contd.,

Arunachala Siva.

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #65 on: January 15, 2013, 12:47:59 PM »
THE ALL IMPORTANT SCIENCE:

continues.....

For a lay person like me to understand the powerful nature of this science (prasnam), Sastrigal Mama (Venkateswara Sarma) cited
an example.

One day, a merchant came to his house when he was engaged in offering worship in his puja room. His wife informed him that one
Nagappa Chettiar was waiting in the verandah and that he seemed worried and in a hurry too. Not willing to interrupt the process
of his elaborate pura, by merely listening to the name of and the few details given by his wife, Sastrigal Mama, within a minute,
began giving the prediction:

'Tell Nagappa Chettiar that he has come to inquire about his lost diamond ring. He suspects his servant. Assure him that no one
has stolen. In his garden, near the well, there are two rows of plantain trees -- on one side only two trees are there and on the other
a cluster of them. Let him search under the two trees. The diamond ring is lying there. While he was washing his clothes, on the washing stone, the ring had slipped off his ring and fallen there, unnoticed by him.'

No need to say that this proved true to the minutest detail! This was one among many of his amazingly accurate predictions. Hence
Sastrigal Mama was in great demand in those days. Such astounding success necessarily convinced him that this branch of astrology
--- Prasnam - was the most perfect science.

During that period, he heard for the first time, about Sri Ramana Maharshi. He saw Sri Bhagavan's picture and felt the pull towards Him very powerfully. He went to Arunachala and climbed the Hill to Skandasramam, the abode of Bhagavan at that time. The very first look
that Sri Bhagavan gave, instantaneously made  Sastrigal His slave. He had a strong desire to stay with the Maharshi, permanently,
renouncing everything he held dear. Yet, there was this one attraction of his science of astrology and it was distracting him. There was
a dilemma and that disturbed him.

One day he mustered courage, approached the Maharshi and in all humility, yet with full conviction, he put the following question:

'Bhagavan! Is not astrology the best and most accurate of all sciences?'

Sri Bhagavan looked at him intently for some time, in silence. Then, slowly but firmly, He replied: 'The science of the Self is superior
to all the other sciences.'

contd.,

Arunachala Siva.

                 
 
   

Jewell

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #66 on: January 15, 2013, 07:57:23 PM »
Beautiful story,dear Sri Subrsmanian sir,with beautiful words of Bhagavan in the end.

I have read it before,and always,same thought come,that we always hold stubbornly and fearfuly to sime thing which we find very hard to let go. Always some attachment is there. But Bhagavan knows the ways to make us drop it unnoticably,quietly,with His magical and playful ways and tricks.

And true,there is no Reality except True Reality,all else is the dream only and all atachments belongs to the mind and body only. And the mind will use whatever it can just to stay alive,to continue its existence of contradictions and conflict.

Thank You Very much!

With love and prayers,

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #67 on: January 16, 2013, 10:28:32 AM »
THE ALL IMPORTANT SCIENCE:

continues.....

Sastrigal Mama was at the height  of his career. For every prediction, he was enormously rewarded. He was thus earning a lot
of money, amassing vast wealth.

Yet, these conclusive words from the Master, gave him the total conviction to renounce his lucrative profession the same day, and
pursue the science of Self. His wife too fully agreed with him. The rest of their lives they lived in utter poverty, at the holy feet of
the Sadguru, under the protective shade of the Sacred Hill, Arunachala.

What is this all important science of the Self?

The Random House Dictionary of the English language gives the following definition for the words 'science' and 'knowledge'.

Science: (noun): A branch of knowledge or study dealing with a body of facts or truths, systematically arranged and showing
the operation of general laws. From the Latin word 'skeeyenteeya',  'knowledge'; from the Latin root 'skee', 'know' from the Sanskrit
'sastra'.

Know: (verb transitive): To perceive or understand clearly and with certainty. From the Middle English 'knowen', 'knawen', from
old English 'geknavan'. Akin to the Greek 'gnosis', 'knowledge'. All of which derive from the Sanskrit root 'jna' as in 'Jnana', knowledge,
direct knowledge of the Absolute.

To know oneself as one really is, denuded of all that is artificial, impermanent, and hence unreal, is not only possible and desirable,
-- in that it solves all man's problems, and allows him to abide in his true nature, which is peace, stillness, and happiness -- it is total
science, a perfect science and hence naturally superior to physics, astronomy, mathematics, chemistry and all other sciences. It is a
'total' science because it alone of all sciences, goes into the nature of the very one who comprehends or deduces all the other sceinces.

continued....

Arunachala Siva.                 
   

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #68 on: January 17, 2013, 10:28:34 AM »
THE ALL IMPORTANT SCIENCE:

Each one of us longs ever to be happy, untainted by sorrow. Also, one can seek only that which is known already. It is quite evident
that one has the greatest love for oneself only. Can it not be thus derived that happiness is one's real nature and that is the reason
why one only loves oneself deeply? So, it is essential that one should know oneself to realize that inherent and untainted happiness
which surges from within. For obtaining such Self Knowledge the inquiry, Who am I?, the quest for the Self is the best means, says
Bhagavan Ramana.

To discover the truth about oneself Sri Bhagavan said, one had to delve within and seek the source of all one's activities. If  the
Truth is not within oneself, He said, then the Truth definitely cannot be found outside. To drive home this vital point, Sri Bhagavan
never indulged in jargon or polemics. He referred to one's daily experiences. No one can say, 'I do not exist'. I don't  what is sleep,
dream, hunger, thirst,' and so on. By drawing one's attention to such common experiences, He made one realize that one is nothing
but the truth.

Every one refers to himself as "I" only. The entire population, millions and millions, all the time says, referring each to themselves,
'I', only 'I'. Are there so many million I's? Conversely there is only one 'I' by which countless number of bodies are referred to! Is it
not so strange that the mind boggling multiplicity is reduced to one single syllable! Yes. The 'I' is a symbol which stands for something
immeasurably vaster and wider than itself.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #69 on: January 18, 2013, 08:37:03 AM »
THE ALL IMPORTANT SCIENCE:

CONTINUES.....

What is this 'I'? In the body, which is insentient, there arises a sense of alertness, a sensation of 'I'. It is termed 'mind'.
Bhagavan Ramana says that if one investigates the nature of the mind, it is seen to be a bundle of thoughts. On scrutiny
as to what remains after eliminating all thoughts, it will be found that there is no such thing as mind apart from thoughts.
Mind, is therefore, a function wherein the 'I' acts as the basis for all thoughts. All thoughts are related to 'I'. Every thought
is either about oneself or connected with oneself as individuals, objects, things, events, or opinions. All these are rooted in
one as 'I'. Thus the 'I' in each one is only an 'I'-thought, the ground for the entire gamut of countless thoughts.

Everyday, the first thought on waking from sleep, is this 'I"-thought. In sleep you do not know anything, including the 'I' with which
you refer to yourself. This 'I' or 'I' thought completely subsides in deep sleep, along with its chain of other thoughts. If we further
observe carefully, it will be seen that the last thought to 'set' before deep sleep is this 'I' thought. Where does this 'I' set and where
from does this 'I' arise? To find out the source into which the 'I' merges and from which the 'I' again rises, we have the assured help
of Sri Bhagavan. He guides us further on by pointing out that the 'I' in truth has no beginnings or endings. It continues unbroken
even in deep sleep when the apparent sense of 'I', as we know it in waking, disappears. We can say so with certainty because we do
not feel any gap in our existence when we wake up. On the other hand, we declare that we slept well. Hence, that which is, even
when the waking 'I' or the 'I'-thought is not, is our real nature. It is called the Self.  Sri Bhagavan calls it the 'I'-'I', to denote that it
is unbroken, that it ever is, unlike the 'I' thought which comes and goes.,

continued.... 

Arunachala Siva.             

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #70 on: January 19, 2013, 08:43:45 AM »
THE ALL IMPORTANT SCIENCE:

continues...

By the powerful quest of Who am I? one realizes that one is actually the screen on which the film of actions and experiences come
and go. The pictures in the movies have a beginning and an end, but the screen on which they are projected is unchanging and eternal.
Sri Ramana said that the feeling of 'I' is everyone's experience. This is the ground on which the states of waking, dream and deep
sleep come and go.

The path of Self enquiry is to hold on to the 'I', transcending all the differing states of experience. To be -- to remain as the unchanging 'I' at all times --- Sri Ramana Maharshi said, is to be the Truth. There is no Truth apart from Being. To achieve that, intuitive analysis of one's own experience of waking, dream and deep sleep is essential.

A dialogue recorded between Sri Ramana Maharshi and Paul Brunton in 1933, makes this absolutely clear. It is published in Brunton's
resourceful book, A Search In Secret India:

------

Sri Ramana said, 'You say, 'I think'. That means that you are saying it now when you are awake. Anyway, you admit that you exist
in deep sleep, don't you?'

'Yes', answered the seeker, 'but I did not function then.'

Said Maharshi, 'So then, you existed in deep sleep. You are the same one who continues to exists, are you not?'

'Yes', answered the seeker.

'But with this difference', persisted Sri Ramana, 'that you did not function in your sleep. Rather, you are associated with the
thinking faculty in your waking state and you are disassociated from it in sleep. Is it not so?'

'Yes', answered the seeker.

'Which, then, is your real nature?' said the Maharshi, bringing the matter home. 'Is it to be associated with thinking or disassociated
with thinking? Who is the 'I' behind all this? And whose is the ignorance? Answers to these questions will alone suffice to prove that
you are already realized. Is there anyone who denies his own existence? Or anyone who can say that he did not exist in sleep?
Pure Existence is thus admitted. The admission implies consciousness. Thus, all men are realized. There is no ignorant man at all.....

'In your deep sleep you were not confined to your body, but persisted as pure existence, your own true nature. Now in your waking
state, you continue to be the same existence with the limitations of the body added. These limitations make you see other objects.
Hence desires arise. But the state of desirelessness in sleep made you no less happy than now. You did not feel any want. You did
not make yourself miserable by not entertaining desires. But now you entertain desires because you limit yourself to this body. Why do you wish to retain these limitations and continue to entertain desires when your pristine Self, as experienced in deep sleep, is always
present? Find out who this Self, this 'I' is. On doing so and abiding as 'I', all doubts and suffering will be cleared up.'

----------

Arunachala Siva.                     

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #71 on: January 20, 2013, 09:42:54 AM »
The All Important Science:

continues.....

It is into our real nature or the Self that the 'I' or the 'I'-thought merges in deep sleep and again comes out daily on waking
since it is its Source. Scriptures too declare that the first Name of God is 'I'!  It is very essential that we observe the 'I'-thought
closely since it is the only link between the body and the Self, spoken of as hidden within us by the scriptures. We can do so
by paying full attention to it and whence it arises. All the time one's attention should unwaveringly be directed to the feeling of
'I' or the 'I' thought. How? When thoughts arised pose the question, 'For whom is this thought?' The answer is 'For me'. Then,
ask 'Who am I?'  Such questioning brings one's full attention on the 'I'. There is no answer to the question 'Who am I?' The keen
attention leads one to one's Source, which is pure Silence. Focusing one's attention is the sole effort one has to put forth to find out
one's own Truth.

Sage Vasishta enliightened  Lord Rama: "Shining in every body as 'I' - 'I' is nothing but the Self on which one has to meditate.....
With the stick of enquiry strike the fierce-looking mind and snake-like senses and make them abide in the Heart (the Source).'

The Self, the Truth, the Silence, the Happiness, the Source, that one seeks to know is thus verily oneself.

'If one enquires as to who one is and what one is, and finds out the Truth, one becomes oneself,' says Bhagavan Sri Ramana in
Letters from Sri Ramanasramam.

When a devotee once put a question to the Maharshi as to what he should do to master this science of the Self, Sri Bhagavan
with a benign smile answered,  "BE AS YOU ARE'.

sub chapter concluded.

Arunachala Siva.     

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #72 on: January 21, 2013, 08:16:31 AM »
YOU ARE THAT:

"To tread the path of Self Knowledge is like the walking on a razor's edge."  This famous statement of the scriptures is often
quoted by those who give religious discourses in order to warn and frighten seekers who long to turn the practice of spirituality.

But Sri Bhagavan emphatically asserts:

"Self Knowledge is an easy thing,
The easiest thing there is."

                          (Atma Vidya Verse 1)

Is it easy or difficult?
It is both!

It is most difficult as long as you cling to your mind and its dictates. Or, rather, if you depend on the mind to help take you to
the region of Self Knowledge: it is incapable of doing it!

Rather, we must reject the mind, ignore its many-tongued voices and transcend its limits by turning within:

then Self Knowledge is the easiest thing there is.

With mind you are far, far away from Self Knowledge, unreachable by the mind.

Without the mind, you are already THAT!

So its easiness or 'most difficult-ness'  depends on 'You'. By itself, spirituality is neither easy nor difficult. Or, to put it in another
way, it is both easy and difficult.

How?

There are five elements: earth, water, fire, air, and ether. Of these, earth is the grossest element. You can see it, touch it, taste it,
feel it, hold it, and smell it. Next is water; it is subtler than earth. Fire is still subtler than water.  Air is much subtler -- so subtle that
you can only feel it on your body; you can neither see nor even feel it! So subtle is it that we must only accept that it it is there as
the all pervading element.

The elements, in their gradations, become ever subtler until ether is reached, an element which we can only admit exists, but cannot
tangibly prove. Thus the subtlest amount of the elements is ether.

Can you imagine? Mind is far subtler than ether, say the Vedas!

continued......

Arunachala Siva.     
     

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #73 on: January 22, 2013, 08:47:25 AM »
YOU ARE THAT:

continues.....

Mind is nothing but a bundle of thoughts, says Sri Maharshi. So thoughts are much subtler than even ether. Subtler still than
thoughts is the parent-thought, the 'I'-thought, says Sri Bhagavan.

Beyond the 'I'-thought is the Pure Mind, devoid of any thoughts, including the 'I'-thought. This Pure Mind is the basis for the rising
of the 'I'-thought immediately on waking from sleep. It is in the 'form' of brilliance (of course, without form or heat).

Beyond even this brilliance, illumination, light, is the Self - the subtlest of all, the very ground, turiya, on or from which everything
arises and into which everything subsides.

Self alone IS -- the one eternal unvarying ground of all existence. All else is , by definition, neither real nor true. Everything comes and
goes and does not abide beyond time and space, that is, the Mind.

Thus, beyond and transcending the five elements, time, space, and thoughts, and even the 'I'-thought, is THAT, the Self.

Now, picture the place of Mind in this geographical map.

It is the one which is subtler than ether, yet as gross as earth in relation to the Self. See the predicament!

Does not the demand on us to transcend the Mind appear insurmountable, incomprehensible, and therefore impossible?

That is:

We do not even know what ether is. Mind is subtler than ether. Thus, how can we ever hope to get rid of something which we
do not even know?

Accepting the validity of the Upanishadic statement 'it is like walking on a razor's edge', the task does look difficult and, perhaps,
impossible!

Yet, sternly turn your attention to Sri Bhagavan Ramana who confirms again and again that 'it is the easiest'!

The former statement poses it as a problem. Whereas the latter categorically affirms the opposite.

That is:

If you want to try to tackle it as a problem, then the mind becomes all important, predominant, projecting the whole undertaking
as extraordinarily difficult, almost impossible.

continued.....

Arunachala Siva.
                   

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #74 on: January 23, 2013, 08:52:03 AM »

Continues.....

Reverently turning to the Maharshi, we find the entire issue clarified: 'Raise the question, 'To whom is the problem?'
The answer is 'to me'. Question it further: Who am I? Watch! Immediately, all thoughts stop. When there are no thoughts,
there is no mind. You need no further proof other than your own experience. With proper Self enquiry , there ensues a state
where the mind has voluntarily become inoperative. A state of Silence alone prevails. That Silence is the Self. You are THAT. ---
Tat tvam asi.

See the simplicity of it all. Don't convert 'You are That' into a concept, yet another thought. Experience it as the Reality that is
your core, the imperishable, unchanging ground of your existence. Experiencing (not thinking) is the clue.

All the questions and baffling riddles are raised, reared, prolonged, enriched and fattened only by the mind. In that state of mind,
Self Knowledge is impossible for the simple reason that the mind, so gross, is obstructing it -- a solid iron wall between Self Knowledge
and your vibrantly feeling, Being it.  Where there is mind, THAT  is not felt;  where there is THAT alone, there is no mind!

Truth, Reality is your real Being, devoid of every trace of thought. That is Self. To BE  this Silence, which is Self, is Self Knowledge.
And it is the 'easiest thing, the easiest thing there is,' since what IS is only THAT. 'Simply be is Truth; to be 'this' or 'that' is falsehood,'
said Sri Bhagavan.

continued......

Arunachala Siva.