‘Siva is the Being assuming all forms and the Consciousness seeing them. That is to say, Siva is the background underlying both the subject and the object. Everything has its being in Siva and because of Siva.’
Sri Ramana Maharshi (1879 - 1950)
Self-enquiry (atma-vichara) has been called the Maha (Great) Yoga because it is a direct path to Self-realisation. Self-enquiry deals head on with the most fundamental philosophical and personal question we can raise: ‘Who am I?’ The practice of Self-enquiry is very ancient and traditionally has been considered suitable only for those who have renounced everything in their one-pointed search for truth. In more recent times, Ramana Maharshi has revitalised this timeless path, making it accessible to all seekers, even those with busy lives and crammed agendas.
This method can be practised in a formal way by setting aside a certain period of time each day (for example, 20 minutes upon arising and 20 minutes before retiring) or it can be practised informally for a few minutes here and there as the opportunity or motivation presents itself. As we progress on this path, Self-enquiry becomes an automatic process that continues unbroken throughout the day. It can be done while working or speaking, without reducing our ability to function efficiently. For beginners, however, a set period of time set aside each day is recommended until the practice is firmly established.
In order to experience anything – a tree, another human being, a desire, an emotion or a physical sensation – there first must be someone who is experiencing. Before we can know an ‘it’, ‘he’ or ‘they’, the ‘I’ must already be established. During deep sleep there is no sense of ‘I’, nor is there any awareness of objects, whether subtle or gross. When we enter the dreaming state, the sense of ‘I’ reappears, as do all of the characters and objects of the dream experience. In other words, the second and third persons (‘you’, ‘he’, ‘it’, 'they') cannot exist in the absence of the first person singular (‘I’). The sense of ‘I am’ is the only stable aspect of experience, since the objects of experience themselves are continually changing. People, places and things come and go in our lives, but we remain. Our own bodies will change, sometimes drastically, but the ‘I am’ associated with our body will remain firm. This ‘I am’ is the only subject, whereas all else are objects. Even God is an object to the subject, ‘I am’.
Now the strange thing about human beings is our curiosity about nearly everything except ourselves. We devote our lives to understanding the world, God, the cosmos, atomic and subatomic realms etc. but very few of us make a serious effort at self-understanding. We ask endless questions about the nature of things, but we never question the questioner. Who is this questioner who wants to understand God and the universe? If we are ignorant about ourselves, then how can we be sure of our knowledge of anything else? Unless we know the subject, how can we claim to know the object? The German physicist, Werner Heisenberg, established that the act of observation or measurement affects the phenomenon being observed or measured. He wrote, ‘What we observe is not nature in itself but nature exposed to our method of questioning.’ With this insight he formulated his famous ‘indeterminacy principle’ which demolished the cherished notion of the scientist as a detached, objective observer. If the world we see is basically a creation of our own way of thinking, asking and perceiving, doesn’t it make more sense to first know the thinker, questioner and perceiver? Instead, what we do is assume that what we perceive is the world as it actually is and then proceed to act on that assumption. As history reveals, this often leads to horrendous results. The philosopher, Bertrand Russell, humorously illustrates this with a barnyard story. Each morning at sunrise a flock of chickens would run excitedly toward the friendly farmer who appeared with a bucket of chicken feed. This went on for many months. They were happy to feel so taken care of and well fed, and would look forward to the farmer’s next visit. Then one sunrise he arrived as expected and they all ran to greet him as usual, but this time instead of carrying a bucket of feed he was carrying an axe. And the rest, as they say, is history.
Ramana Maharshi lived through the difficult period of the two world wars and the great depression. Westerners regularly came to visit him and many felt burdened with the cares of the world. They would ask him, ‘How can we end war and bring about world peace?’ ‘How can we feed and uplift the hungry, depressed masses?’ ‘What is the future of the human race?’, etc. Sri Ramana’s reply was always the same. ‘Why do you worry about world peace when you have not yet found peace within yourself ? Why do you want to know about the future when you do not yet know the questioner in the present? First know whom it is that is asking the question and then see if the question is still there.’ Although Sri Ramana was mostly silent during his lifetime, whenever visitors would ask him sincere questions about the nature of the Self and their personal challenges he would answer. Those, however, who asked questions out of mere curiosity or from a misplaced sense of responsibility, questions such as, ‘What can we do to save the world?’, would invariably be met with silence. Some found the sage’s reticence too uncomfortable and would leave, but many stayed and used the intense, pervading Silence they felt in his proximity to look within and would experience an inner revolution that transformed their lives.
In the method of Self-enquiry, the enquirer is asked to seek the source of the ‘I-thought’. This ‘I-thought’ is synonymous with the ego and is not the Self, who is pure Consciousness transcending all form and substance. Nevertheless, the ‘I-thought’ arises from the Self and has its being in the Self. In the absence of the Self there can be no ‘I-thought’, since all thoughts require the light of consciousness in order to appear. The Self is itself Consciousness, as well as the source of our empirical consciousness -- i.e., our consciousness of things. In fact, all phenomena, from atoms to galaxies, appear by virtue of the borrowed light of the intelligent Self.
The ‘I-thought’ always takes the form of a limiting identification, which is invariably the ‘I-am-the-body’ idea. The ‘I-am-the-body’ idea is not false but neither is it true, and this is the cause of our worries, fears and tensions. It is also the root cause of our aggression in all of its ugly forms. For certain the body is the vehicle through which the Self finds expression in this realm of existence. In this sense, the ‘I-am-the-body’ idea is correct. However, it is false when the Self is considered to be limited to, or in any way dependent upon, the body. For one thing, the body is mortal, whereas the Self is immortal and untouched by the creation and dissolution of the organism; furthermore, the laws of time and space condition and determine the destiny of the body, whereas the Self stands aloof from these limiting factors. In other the words, the body is inescapably mortal and bound, whereas the Self is inherently immortal and free. Self-realisation simply entails awakening to the reality that who we are is the all-inclusive Self and not merely the physical body or some subtle etheric substance inhabiting the body.
This awakening to the Self is not something conceptual. It comes with a letting go of our limited and erroneous notions of what we are and a complete surrender of our egoistic tendencies. Such a transformation is a complete internal revolution, which touches every fiber of our being; it cannot be obtained by reading books, although books can be useful allies on the path. It also cannot be attained by changing the external circumstances of our life. Abandoning our families or quitting our jobs to lead a monastic life is unnecessary, because the real work is entirely internal. The philosophy underpinning the process of Self-enquiry says, ‘You are already the Self, all you need do is let go of the idea that you are something other.’ By tracing the ‘I-thought’, which is a limited sense of self, back to its Source we realise the truth of our Being. This does not require changing our religion, lifestyle or dropping our duties. It does mean a consistent and committed inner quest to abandon our false ideas and beliefs about our true nature. It is work that no one can do for us. There is no higher Power that can save us, for in reality we are that very higher Power we seek and as such are fully capable of our own salvation.
There are a couple of ways of practising the Self-enquiry. One way is to dwell on the sense of ‘I am’ constantly. Nisargadatta Maharaj, a younger contemporary of Ramana Maharshi, taught this method. Aham-bhava is the Sanskrit term for the sense or feeling of ‘I am’. This feeling of ‘I am’ is subtler than thoughts, emotions or body awareness. Aham-bhava is subtle like space and with practice the conscious mind can become aware of it. The feeling of aham-bhava is always there, but because the mind is habitually focussed on external sensations, objects and mental projections, such as thoughts, memories and desires, we are unaware of it. By turning the attention inward – away from sense objects, desires, emotions and even thoughts – we become aware of this subtle feeling of our own existence, the ‘I am’.
Ramana Maharshi encouraged seekers to turn their attention inward by actually looking for the ‘I-thought’ and seeing if they could find it. By actively looking for the ‘I-thought’ the attention is automatically withdrawn from sense objects, desires, etc. and directed inward. The mind, however, will not be able to find the ‘I-thought’, which is like a fleeting shadow that disappears the moment the light of awareness is focussed on it. In this single movement of the mind toward the ‘I-thought’, both the external world and the ‘I-thought’ itself will vanish, allowing the pure Self to flash forth as an intense, silent Awareness free of thought and all other phenomena.
Generally, Sri Ramana recommended the following method, which can be practised either sitting quietly or while involved in normal activities. Start by observing the mind and its contents. Whatever is momentarily present in consciousness, whether a thought, emotion or desire, etc., silently ask the following question:
‘For whom is this thought (emotion, etc)?’
The natural, unspoken response will be:
‘For me’.
Then ask silently:
‘Who am I?’
At this point, either search for the ‘I-thought’, as previously suggested, or put the attention directly onto the feeling of ‘I am' (aham-bhava). In either case, the mind will momentarily merge into the Source from which it originally arose, i.e., the Self. With practice, this merging will lengthen and returning the mind to its Source will become increasingly easy and natural. It should be noted that the question, ‘Who am I?’ does not call for an intellectual response. The Self-enquiry is not an intellectual process; rather it is a seeking for the very Source of the intellect itself. Self-enquiry is not analysis; it is a surrendering of the intellect to the Self and a merging of the mind into the Heart.
For those who found the direct method of Self-enquiry too challenging, Sri Ramana would sometimes suggest alternatives, such as meditating with a mantra. Accordingly, he offered the following approach. In his own words:
"Among the many names of God, no name suits God, who abides in the Heart, devoid of thought, so truly, aptly, and beautifully as the name ‘I’ or ‘I am’ (aham). Of all the known names of God, the name of God, ‘aham – aham’, alone will resound triumphantly when the ego is destroyed, rising as the silent supreme Word (mouna-para-vak) in the Heart-space of those whose attention is Selfward-facing. Even if one unceasingly meditates upon that name, ‘I – I’, with one’s attention on the feeling ‘I am’ (aham), it will take one and plunge it into the source from which the thought arises, destroying the ego…"
Self-enquiry weakens and destroys the samskaras (impressions) which form the basis of our patterns (vasanas) and negative conditioning. On this path of Self-knowledge (jnana) the direct intuition of the Self is a liberating insight, which like fire burns the seeds of our samskaras and destroys their capacity to germinate as patterns. The method of Self-enquiry is a simple yet potent weapon, along with the breath and other practices of yoga, for overcoming our patterns and negative self-concept, strengthening our self-esteem and personal power and, ultimately, bringing us to full Awakening in the Self.
Sri Ramana Maharshi (1879 - 1950)
Self-enquiry (atma-vichara) has been called the Maha (Great) Yoga because it is a direct path to Self-realisation. Self-enquiry deals head on with the most fundamental philosophical and personal question we can raise: ‘Who am I?’ The practice of Self-enquiry is very ancient and traditionally has been considered suitable only for those who have renounced everything in their one-pointed search for truth. In more recent times, Ramana Maharshi has revitalised this timeless path, making it accessible to all seekers, even those with busy lives and crammed agendas.
This method can be practised in a formal way by setting aside a certain period of time each day (for example, 20 minutes upon arising and 20 minutes before retiring) or it can be practised informally for a few minutes here and there as the opportunity or motivation presents itself. As we progress on this path, Self-enquiry becomes an automatic process that continues unbroken throughout the day. It can be done while working or speaking, without reducing our ability to function efficiently. For beginners, however, a set period of time set aside each day is recommended until the practice is firmly established.
In order to experience anything – a tree, another human being, a desire, an emotion or a physical sensation – there first must be someone who is experiencing. Before we can know an ‘it’, ‘he’ or ‘they’, the ‘I’ must already be established. During deep sleep there is no sense of ‘I’, nor is there any awareness of objects, whether subtle or gross. When we enter the dreaming state, the sense of ‘I’ reappears, as do all of the characters and objects of the dream experience. In other words, the second and third persons (‘you’, ‘he’, ‘it’, 'they') cannot exist in the absence of the first person singular (‘I’). The sense of ‘I am’ is the only stable aspect of experience, since the objects of experience themselves are continually changing. People, places and things come and go in our lives, but we remain. Our own bodies will change, sometimes drastically, but the ‘I am’ associated with our body will remain firm. This ‘I am’ is the only subject, whereas all else are objects. Even God is an object to the subject, ‘I am’.
Now the strange thing about human beings is our curiosity about nearly everything except ourselves. We devote our lives to understanding the world, God, the cosmos, atomic and subatomic realms etc. but very few of us make a serious effort at self-understanding. We ask endless questions about the nature of things, but we never question the questioner. Who is this questioner who wants to understand God and the universe? If we are ignorant about ourselves, then how can we be sure of our knowledge of anything else? Unless we know the subject, how can we claim to know the object? The German physicist, Werner Heisenberg, established that the act of observation or measurement affects the phenomenon being observed or measured. He wrote, ‘What we observe is not nature in itself but nature exposed to our method of questioning.’ With this insight he formulated his famous ‘indeterminacy principle’ which demolished the cherished notion of the scientist as a detached, objective observer. If the world we see is basically a creation of our own way of thinking, asking and perceiving, doesn’t it make more sense to first know the thinker, questioner and perceiver? Instead, what we do is assume that what we perceive is the world as it actually is and then proceed to act on that assumption. As history reveals, this often leads to horrendous results. The philosopher, Bertrand Russell, humorously illustrates this with a barnyard story. Each morning at sunrise a flock of chickens would run excitedly toward the friendly farmer who appeared with a bucket of chicken feed. This went on for many months. They were happy to feel so taken care of and well fed, and would look forward to the farmer’s next visit. Then one sunrise he arrived as expected and they all ran to greet him as usual, but this time instead of carrying a bucket of feed he was carrying an axe. And the rest, as they say, is history.
Ramana Maharshi lived through the difficult period of the two world wars and the great depression. Westerners regularly came to visit him and many felt burdened with the cares of the world. They would ask him, ‘How can we end war and bring about world peace?’ ‘How can we feed and uplift the hungry, depressed masses?’ ‘What is the future of the human race?’, etc. Sri Ramana’s reply was always the same. ‘Why do you worry about world peace when you have not yet found peace within yourself ? Why do you want to know about the future when you do not yet know the questioner in the present? First know whom it is that is asking the question and then see if the question is still there.’ Although Sri Ramana was mostly silent during his lifetime, whenever visitors would ask him sincere questions about the nature of the Self and their personal challenges he would answer. Those, however, who asked questions out of mere curiosity or from a misplaced sense of responsibility, questions such as, ‘What can we do to save the world?’, would invariably be met with silence. Some found the sage’s reticence too uncomfortable and would leave, but many stayed and used the intense, pervading Silence they felt in his proximity to look within and would experience an inner revolution that transformed their lives.
In the method of Self-enquiry, the enquirer is asked to seek the source of the ‘I-thought’. This ‘I-thought’ is synonymous with the ego and is not the Self, who is pure Consciousness transcending all form and substance. Nevertheless, the ‘I-thought’ arises from the Self and has its being in the Self. In the absence of the Self there can be no ‘I-thought’, since all thoughts require the light of consciousness in order to appear. The Self is itself Consciousness, as well as the source of our empirical consciousness -- i.e., our consciousness of things. In fact, all phenomena, from atoms to galaxies, appear by virtue of the borrowed light of the intelligent Self.
The ‘I-thought’ always takes the form of a limiting identification, which is invariably the ‘I-am-the-body’ idea. The ‘I-am-the-body’ idea is not false but neither is it true, and this is the cause of our worries, fears and tensions. It is also the root cause of our aggression in all of its ugly forms. For certain the body is the vehicle through which the Self finds expression in this realm of existence. In this sense, the ‘I-am-the-body’ idea is correct. However, it is false when the Self is considered to be limited to, or in any way dependent upon, the body. For one thing, the body is mortal, whereas the Self is immortal and untouched by the creation and dissolution of the organism; furthermore, the laws of time and space condition and determine the destiny of the body, whereas the Self stands aloof from these limiting factors. In other the words, the body is inescapably mortal and bound, whereas the Self is inherently immortal and free. Self-realisation simply entails awakening to the reality that who we are is the all-inclusive Self and not merely the physical body or some subtle etheric substance inhabiting the body.
This awakening to the Self is not something conceptual. It comes with a letting go of our limited and erroneous notions of what we are and a complete surrender of our egoistic tendencies. Such a transformation is a complete internal revolution, which touches every fiber of our being; it cannot be obtained by reading books, although books can be useful allies on the path. It also cannot be attained by changing the external circumstances of our life. Abandoning our families or quitting our jobs to lead a monastic life is unnecessary, because the real work is entirely internal. The philosophy underpinning the process of Self-enquiry says, ‘You are already the Self, all you need do is let go of the idea that you are something other.’ By tracing the ‘I-thought’, which is a limited sense of self, back to its Source we realise the truth of our Being. This does not require changing our religion, lifestyle or dropping our duties. It does mean a consistent and committed inner quest to abandon our false ideas and beliefs about our true nature. It is work that no one can do for us. There is no higher Power that can save us, for in reality we are that very higher Power we seek and as such are fully capable of our own salvation.
There are a couple of ways of practising the Self-enquiry. One way is to dwell on the sense of ‘I am’ constantly. Nisargadatta Maharaj, a younger contemporary of Ramana Maharshi, taught this method. Aham-bhava is the Sanskrit term for the sense or feeling of ‘I am’. This feeling of ‘I am’ is subtler than thoughts, emotions or body awareness. Aham-bhava is subtle like space and with practice the conscious mind can become aware of it. The feeling of aham-bhava is always there, but because the mind is habitually focussed on external sensations, objects and mental projections, such as thoughts, memories and desires, we are unaware of it. By turning the attention inward – away from sense objects, desires, emotions and even thoughts – we become aware of this subtle feeling of our own existence, the ‘I am’.
Ramana Maharshi encouraged seekers to turn their attention inward by actually looking for the ‘I-thought’ and seeing if they could find it. By actively looking for the ‘I-thought’ the attention is automatically withdrawn from sense objects, desires, etc. and directed inward. The mind, however, will not be able to find the ‘I-thought’, which is like a fleeting shadow that disappears the moment the light of awareness is focussed on it. In this single movement of the mind toward the ‘I-thought’, both the external world and the ‘I-thought’ itself will vanish, allowing the pure Self to flash forth as an intense, silent Awareness free of thought and all other phenomena.
Generally, Sri Ramana recommended the following method, which can be practised either sitting quietly or while involved in normal activities. Start by observing the mind and its contents. Whatever is momentarily present in consciousness, whether a thought, emotion or desire, etc., silently ask the following question:
‘For whom is this thought (emotion, etc)?’
The natural, unspoken response will be:
‘For me’.
Then ask silently:
‘Who am I?’
At this point, either search for the ‘I-thought’, as previously suggested, or put the attention directly onto the feeling of ‘I am' (aham-bhava). In either case, the mind will momentarily merge into the Source from which it originally arose, i.e., the Self. With practice, this merging will lengthen and returning the mind to its Source will become increasingly easy and natural. It should be noted that the question, ‘Who am I?’ does not call for an intellectual response. The Self-enquiry is not an intellectual process; rather it is a seeking for the very Source of the intellect itself. Self-enquiry is not analysis; it is a surrendering of the intellect to the Self and a merging of the mind into the Heart.
For those who found the direct method of Self-enquiry too challenging, Sri Ramana would sometimes suggest alternatives, such as meditating with a mantra. Accordingly, he offered the following approach. In his own words:
"Among the many names of God, no name suits God, who abides in the Heart, devoid of thought, so truly, aptly, and beautifully as the name ‘I’ or ‘I am’ (aham). Of all the known names of God, the name of God, ‘aham – aham’, alone will resound triumphantly when the ego is destroyed, rising as the silent supreme Word (mouna-para-vak) in the Heart-space of those whose attention is Selfward-facing. Even if one unceasingly meditates upon that name, ‘I – I’, with one’s attention on the feeling ‘I am’ (aham), it will take one and plunge it into the source from which the thought arises, destroying the ego…"
Self-enquiry weakens and destroys the samskaras (impressions) which form the basis of our patterns (vasanas) and negative conditioning. On this path of Self-knowledge (jnana) the direct intuition of the Self is a liberating insight, which like fire burns the seeds of our samskaras and destroys their capacity to germinate as patterns. The method of Self-enquiry is a simple yet potent weapon, along with the breath and other practices of yoga, for overcoming our patterns and negative self-concept, strengthening our self-esteem and personal power and, ultimately, bringing us to full Awakening in the Self.
beautifully written duart.
ReplyDeleteSass
and the rebirthing continues...
ReplyDeleteGreat Juanita! Keep breathing -- 100 rebirthing breaths every day. Thanks for looking at my blog.
ReplyDeleteAll of the content written here is like guidance, a hand found along this stretch of the path...Thank you for sharing!
ReplyDeleteI have been conscious-connected-breathing. And writing...
"Now the strange thing about human beings is our curiosity about nearly everything except ourselves. We devote our lives to understanding the world, God, the cosmos, atomic and subatomic realms etc. but very few of us make a serious effort at self-understanding." The truth of this vaguely dawned on me recently. And that the power of self-understanding would be daunting, if only I could truly accomplish it. What I think is stopping me is what to do with the bad news, if not complete horror, of what I think I would discover. And what to do about it. How to mend so many transgressions and character flaws and damages. I think that's what led me here, and why I'll be coming back. For help and inspiration with that.
ReplyDeleteHi qwake!
ReplyDeleteIt seems quite obvious that we all have our ghosts and our demons. But these ghosts and demons are fundamentally thought-forms buried, for the most part, in our unconscious. We have nothing to be afraid of, although when we face our demons things can get quite uncomfortable for a while.
Meditation and self-enquiry help us through this, bringing us into the direct experience of 'who we really are'. Just getting a 'taste' of our true nature is a liberating experience. So we should not be afraid to forge ahead, but should take on the challenge with relish, like warriors.
Breathing techniques, such as 'rebirthing', will help us clear ourselves emotionally, which is very important. Most people carry a huge mass of buried anger, frustration, sadness, fear, anxiety and so forth. If we don't clear these stuck 'energies' they will eventually make us sick, either mentally or physically or both.