NMT (No-Me Teaching) new series 84:
Ribhu Gita (Tamil) Ch 34:
(2) All that, which is seen as an appearance, is the Omnipresent Brahman, the Seer alone. Though it seems like an appearance because of ﬁckle thought, when inquired into, it is only the Seer and not a bit apart, such as this and that. What is seen through Knowledge Is only Knowledge. indeed. When inquired into, waves of various forms are only water. Are they anything else ?
(3) Hence them is nowhere a bit apart, such as this and that, except Knowledge. Apart from that Brahman of the nature of Knowledge. There is no empirical existence in the World. Apart from the mass of Knowledge, the Supreme Brahman, There is no existence such as a World, the Individuals, and the Supreme. The undivided Supreme Brahman, without beginning or end. Of the nature of Knowledge is indeed all.
(4) The World and Individuals, seeming real, are nothing apart from the Reality, Brahman. and not a bit different from Brahman, which is That alone. This is the Truth, there is no doubt about this. The Supreme Brahman which is Existence alone is ever our True Nature. The true nature of the World and such is a superimposition on the Supreme Brahman. which is That alone.
Some disciple of Ramana Maharshi quotes:
This life is all a Dream, a Dream within a Dream. We dream this World, we dream that we die & take Birth in another Body. And in this birth we dream that we have Dreams. All kinds of pleasures & suffering alternate in these Dreams, but a moment comes when waking up happens. In this moment, which we call realizing the Self, there is the understanding that all the Births, all the Deaths, all the sufferings & all the pleasures were unreal Dreams that have finally come to an end.
You are looking for satisfaction in the outside World because you think that all these objects you see in front of you are real. They are not.
If you abide as the Self, you will see the World as the Self. In fact, there will be no World at all.
Nothing exists here & therefore there are no concepts of objects; there is nothing other than the Self & the Self does not conceive of an object. 511. It is only as long as you are not fully enlightened that you experience apparent diversity.
Based on the Teachings of a great Sage:
We need not, & indeed we cannot, disregard the canons of common sense in the purely human situations to which they apply. But we should become centered in the immutable Self instead of living on a periphery & falling a prey to whatever affects our person. We must adopt a position that will enable us to view with complete objectivity all the aspects of our experience. In this way alone can we discriminate between its transient & its imperishable sides.
Such a view is not to be had excepting from the vantage-point of Consciousness. As far as the attribution of Life to other bodies, between animate & inanimate bodies, no certain distinction can always be made. The Senses as such meet solely with insentient matter. The principle of Life & Consciousness can never be the object of Perception.
Other embodied beings seem to exist only when we ourselves seem to be embodied. Embodiment is experienced in the states of Waking & Dreaming. These states are not permanent. They come & go in Consciousness. The experience of the one [Dreaming] corresponds exactly to the experience of the other [Waking], both being the products of Mind.
The imaginary bodies we encounter in Dreams are endowed with Life & Consciousness by the Dreaming subject. So also, the imaginary bodies we encounter in Waking are endowed with Life & Consciousness by the Waking subject in the Waking-state. Thus the habit of attributing Life to bodies goes hand in hand with Extroversion; & the notion of a “living organism” is nothing but an objectification of the principle of Life in terms of the Senses.
A living organism is that which possesses the capacity to form conditioned reflexes. This may provide an excellent criterion for the inferences of Natural Science. It explains nothing about the attribution of Life to foreign bodies.
Some more selected verses from the Ramana Maharshi disciple Master Nome:
It is basic for earnest, inward-turned, spiritual people to recognize that there is the same divine Essence in all. We may call that God, the Divine, Brahman dwelling in all, or we may refer to that by some other term. There is Divinity, God, the same Self; in all. When someone has that understanding, his focus has been lifted beyond the realm of what is differentiated to a higher view. Though still there is the idea of difference, nevertheless, there is still some supervening Truth that there is One among many. However, when the Maharshi says, “The one Self alone exists eternally”, the meaning goes much further. You can reach that further point by inquiring to thoroughly know yourself as you are.
Turning within to know the Divine, to know God, on a path of Knowledge, we refer to that which is to be known as “the Self”. There is, then, yourself & the Self. We hear about the Sell; or read about it in texts such as the Upanishads, Avadhut Gita, Ribhu Gita, Ashtavakra Gita, Bhagavad Gita, & similar
sacred works. We listen to & read Teachings about the Self, & we come to know it as the Infinite, the Eternal, the Unconditioned, the Limitless, the Unmodified, & the Absolute. Yet, there is oneself & the Self. The Maharshi says, “ Are there two selves, one to realize the other ?”
When someone attempting to realize God would come to him, he would say, “Leave God alone. Start with yourself oneself.” The aim was not to thrust a seeker into the personal, but rather into the Impersonal by a direct inquiry into one’s own Existence. For certainly God or the Self is far more Real than whatever Body, Personality, thought, Mind, or conglomerate of these is imagined as the Individual. The Maharshi would direct one to know oneself, one’s own actual Existence, discerning what is not the Self & relinquishing mis-identification with it, so as to abide just as the Self — the Self as oneself — in a state of Identity. After all, Self-Knowledge is all about knowing the Reality, not making something new. It is about knowing one’s Being, not becoming something else. It is knowing one’s identity & not being confused about it any longer.
If one sets about making an inquiry to know oneself it returns him to how he defines, or marks of himself. In what way do you define yourself ? Put the question to yourself “Who am I ?” Whatever is not truly your Existence, set aside as not being the Self as not being yourself. Cease regarding it as your Identity.
Cease regarding the matter composing the Body to be yourself. Now, how do you distinguish between yourself & the Self ? The Self is unborn & undying. Without the Body you are Unborn & Undying. The Self is without location. Without the Body, you have no location. Continue like this.
Set aside the ignorance of regarding the Senses as being your Identity. You are not any of the Senses. You are not a sensed thing. You are not a sensing entity. For all those things come & go. Existence is perpetual. Consciousness is perpetual. The Existence, or the Consciousness, is, therefore, your Self & not the Senses. You are not a sensing entity. The Self is unseen, or the unseen Seer of all that is seen, the unheard Hearer of all that is heard. If you set aside the Senses, no longer falsely regarding them as your identity, you are the Unheard, the One who knows about hearing & what is heard, the unheard Hearer of all that is heard. You, yourself, are the unseen Seer of all that is seen, for you do not see yourself, just as you do not see the Self . Yet, you are. Furthermore, you are the One who knows when seeing occurs as well as the things seen. When they vanish, you are still there. The Self outlasts the Senses. You outlast the Senses.
Likewise is it with the Mind, or the collection of thoughts that we casually refer to as “the Mind”. The Self transcends the Mind & can never be thought of by the Mind. It is the inconceivable One, who is before, during, & after every thought. Inquire: “The thoughts are for whom ? Who am I ?” You, yourself, are not a thought. Nor are you all of the thoughts put together. You are, yourself, existing before you think any thought; during the thought; & long after the thought has subsided. Unaffected & unchanged, your Existence continues. Your Being alone still is as it is. What can you think of that is actually you, that can be the final definition for yourself ? There is no such thought. The Self is beyond thought. You are beyond thought. The Self cannot be thought of. You, yourself; cannot be thought of. The Self is before, during, & after every thought. You, yourself, are before, during, & after every thought.
In reality, there is nothing that gives form to the Individual entity, to an Ego “I”. Remove all the form, just as we have been doing, & inquire into yourself. What do you regard as yourself ? With no Body, no Senses, & no thought, without even the idea of “I”, what remains of you ? What is it that is truly you ? What has been truly you the whole time ?
What you are, you always are. What you may have assumed yourself to be, you never have been. What you are, you always are, with no Birth, no Death, no Creation, no Desire, & no Change. What you are not is just changing nothingness, apparently created, changeful, & perishing, all of it made of as much stuff as the assumption upon which it is based – the assumption of a separate “I”, a differentiated self – in contrast with the Self.
The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:
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Duplicates (but with graphics) have been available on:
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[But from now on, they will be different & still usually daily.]
“There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.” – the “no creation” school of Gaudapada, Shankara, Ramana, Nome – Ajata Vada
for very succinct summary of the teaching & practice, see: www.ajatavada.com/