NMT (No-Me Teaching) new series 88:
Ribhu Gita (Tamil) Ch 34:
(26) Hence, all seekers after Liberation should easily attain the certitude of the undivided Supreme and thereby remove these differences of the Intellect that are the origin of an indescribable variety of fear and sorrow. The removal of that thought of differentiation is the fearless establishment in the abode of Freedom from fear and the attainment of bondage Liberation.
(27) Except for those who have attained the certitude of “I am Brahman”, “Brahman is myself”, “I am all”. The Non-Dual state of Liberation, which is the undivided, Supreme Brahman, is not within reach. This is so for all those who are obsessed with notions of differences Of the World, the Supreme, I. you, this and such. only those, who have the certitude of “I am Brahman”, will attain complete Liberation;
(28) Whatever is seen as illusory superimposition on the Self Is never apart from the substratum, the Self. The Self is indeed the undivided, Supreme Brahman. the undivided, Supreme Brahman is indeed the Self. Being aware of the Supreme Brahman, which is not different from the Self, by abiding on the state of “I am Brahman”, and being the Supreme Brahman is not different from the Self, and being the unwavering, is undivided Liberation.
(29) There is not the least bit apart from the Self, not the least bit, not the least bit, not the least bit. Whatever is seen an superimposed on the Self is indeed the Self, indeed the Self, indeed the Self. The Self it is that is the undivided expanse of Consciousness, the Non-Dual Supreme Brahman, the Self it is that is the completely peaceful, Undivided, complete, and perfectly full Brahman.
Some disciple of Ramana Maharshi quotes:
Established in the highest Awareness, which is of the nature of the indivisible Self, & which is free of a discriminating consciousness based upon discursive thought, my Mind’s illusory cravings have ceased, & that enervated state dominated by suffering & deluded desire has come to its final end.
Through the arrogance of the Body-bound Ego, my Mind rushed hither & thither until it was finally & irrevocably defeated, as my Consciousness merged into that glorious unbroken Awareness that is the Bliss of Being, which is the boundless expanse of the one true Self.
Attaining a vision beyond the reach of sight & an Awareness more subtle than the tiniest atom, I have become established in the Reality of the Self that shines unaffected by anything else. And thus my Mind has merged with the Supreme in which there is no going, no coming, no connection with anything whatsoever.
In the Supreme that exists as the Self, free of all modification, the movements of my own Mind, realizing their True Nature in the heart as that radiant Supreme, entirely subsided, remaining absorbed in the Self as the Self.
Through being established in the Being-Awareness that is my authentic nature, I became free of the mental activity that caused me to act in accordance with the imaginary creations of a divided, Mind that was deluded by the thought of “I” & “this”.
My Mind’s activity along with my Ego subsided & fell into total abeyance so that, with no longer anything to experience or know, I rejoiced with the nature of the eternal & all-pervading Self as my sole object.
Based on the Teachings of a great Sage:
Our knowledge of this “dimension” likewise cannot be the result of direct Perception, for Sensations are of surfaces. Nevertheless, the idea of depth is inherent in the Notion we have of surfaces, a surface without substance being quite inconceivable [~ bootstrapping dependent origination]. The Notion of Depth has its physiological basis in 2 parallel factors – the conventions of the Sense of Touch & binocular Vision The second is impossible without the first. Binocular vision provides the stereoscopic effect, the appreciation of depth & distance.
This depends on the fact that the images of an object formed by each eye are slightly different & that these 2 images are presented simultaneously to the Brain without appearing double. The 2 distinct images, that is to say, 2 distinct Perceptions, come to appear in Consciousness as 1. A similar process is performed in the Brain with respect to tactile Sensations, as can easily be verified.
The Skin offers a good instance of how our conventional reading of Sensations depends merely upon habituation. A pencil slid between the tips of the Middle & Index finger is felt as one stimulus because these surfaces are normally adjacent & we have learnt to fuse their Sensations. But, if the fingers are crossed, surfaces which are never normally in contact are brought together & a pencil placed between them is now felt as “double”.
In this case, association does not occur automatically, as is normal. Instead the 2 Sensations appear as 1 even though 2 separate Sensations are experienced. If we did not have the testimony of our eyes or the knowledge of the experiment we were making, the 2 Sensations would remain, & in fact they are, quite discrete [separate].
This should now be applied to the faculty of grasping, in which the physiological basis of tri-dimensionality certainly lies. But the Physiological aspect of Perception cannot be separate from the Psychological.
Some more selected verses from the Ramana Maharshi disciple Master Nome:
You are active with your eyes open. The path of Self-Knowledge is in no way bound by Action or Inaction. Someone who is correctly pursuing the path of Self-Inquiry or Self-Knowledge does not have any difficulty with Action. The reason for this is that, right from the start, as is so clearly evident in the Maharshi’s teaching, there is the elimination of the notion of the Performer of Action, the Doer of Action. This is because you are not the Body. The Body does Action. You do not. There is no problem with Action. If the Meditation be one of Self-Inquiry, which is turning inward to know oneself, one can meditate with the eyes open, with the eyes closed, & while active or inactive. Of course, in practical application, most, if not all, people on a path of Self-Knowledge will take time for silent, closed eyed Meditation. It is, perhaps, their most worthwhile activity. Nevertheless, the substance of the experience, of knowing oneself: of Inquiring, is in no way bound by Activity & is in no way bound to an inactive state. To assume so is to miss the basic Foundation stones of the Teaching. Experience goes beyond the Body & bodily activities. If you can see this with one activity, you will be able to see this with all activities in the course of practice. If you can see this with all activities, you see this with all sensory phenomena, all sensory experience whatsoever, from birth to death & everything in between.
This comes by pursuing the same Knowledge, that same spiritual freedom, inside. When we think a thing to be real, that does not make it real. When we think a thing to be unreal, that does not make it unreal. Something will not change its own nature. That is fundamental in the Teaching. Whatever you are, you always are. You will not change your True Nature. It is important, though, that you know who you are. That may manifest as the greatest change in Life, from suffering to complete Happiness, from agitation to Peace, from Samsara to Realization. But what you are in itself, the Self, undergoes no change. Similarly, if something is unreal, even if you think it to be real many times over, such does not make it so.
Let us say you are given some news. Somebody tells you something, but it is not true. This may be either because that person made it up, or he was told by somebody else who made it up, or someone mixed up the story somewhere along the line. Let us say you go on thinking that the so-called “news” is true, even for years. That would not make it true, would it ? It would be only your idea. If this can be so with a relative issue, how much more so can it be thus for Reality itself. Thinking something so does not make it so. It is just thinking. When you think a thing is real, that does not make it real.
On a path of Knowledge, one finds out from where the sense of Reality comes. Undeniable is it that everyone has a sense of “this is real.” This is usually associated with the so-called “present moment”. Though when one is very much caught up in memories, the memories seem present. The proverbial case of the mistaking a Rope for a Snake is the classical analogy. A Rope in dim light. is mistaken to he a Snake. The Snake seems to be the exact shape as a Rope. It is, though, an Illusion superimposed on the Rope. The Rope alone is real. The Snake has never come to be.
Likewise, the present thoughts seem very vivid. When an object fades away, or that particular experience fades away, & that moment in time fades away; that “here & now” also fades away. The next “here & now” seems very real, & on & on it goes since Infancy, or before. You go on thinking “this is Real, this is Real, this is Real.” Everything is getting the stamp of Reality, & the stamp of Reality is being withdrawn the next moment for the next experience. In Ignorance, one says, “the World is real, it comes to me.” This is despite the fact that it does not come to him. You give it the sense of Reality. Then it passes, & you give the next thing a sense of Reality.
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“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/