Defining the One True Experience:
Such a phenomenon was observed in Bhagavan Ramana's Sannidhi (presence) too.
As Paul Brunton wrote with compelling beauty, words lost their narrow grip and relevance, and the mind lost its habitual infatuation with the thinking process in His Presence. All the profound questions Brunton carefully had gathered lost their urgency. This illustrates the power of Pratyabhijnaa and the spontaneous consequences of it as an Experiential Awakening. (see Ulladu Narpadu, Anubandham, Verse 29).
In the graphic, yet matter of fact description of His Death Experience, Bhagavan Ramana reveals the riveting attention brought upon the Self shining as the spiritual Heart, in the wake of His intense inquiry that lasted perhaps less than half an hour.
In the aftermath of this transformative Awakening, His life long dwelling on the witnessing Presence without a pause during all the external changes of His physical existence, bore testimony to the magnificence of Pratyabhijnaa, extolled as such in the sacred lore.
Later Bhagavan defined such an abiding Self Awareness as the only True Experience,
(anubhava), being eternal, changeless and self luminous. He averred that it is a misnomer to call all 'perceptions and feelings' in the empirical plane (that fall within the purview of sensory and mental domains, indriya-maanasa-pratyaksha) as 'experiences'. (Talks No. 92 and 469). For, they are entirely dependent on the Self which illuminates them by virtue of being pure consciousness. Self Experience (Saakshi Pratyaksha) is truly the 'mother of all relative/empirical experiences', which are mere cognitions (Prateeti) and do not qualify as 'experience' per se.