NMT (No-Me Teaching) new series 94:
Ribhu Gita (Tamil) Ch 35:
(13) There are none of the delusions of the Mind such as the extensive variety of sins and duties, the plethora of prescriptions and proscriptions. The worship with attributes, devotion, the knowledge of attributes, the real and the unreal. Casting aside everything with your inner steadfastness in the certitude that all is the divisionless Brahman, and That I am, abide changelessly in the Self.
(14) Casting aside even the conviction that the “I” adopts: that all the World is completely non-existent, and only the motionless Supreme is Existence. That all is totally non-existent and only the Self is perpetually Existence, that the Self indeed is Brahman and Brahman without a 2nd is the Self, abide changelessly in the Self.
(19) Negating all variety of conditionings such as the infatuated Mind, the Intellect, the Ego, the inner faculties, Life, Body, organs, senses. eyes. illusion. the difference-ridden Individual being, the Supreme, and the World, further casting aside all the mental projections arising therefrom, and understanding well the identity of the natural oneness of the word “That” with the word “I”, abide changelessly in the Self.
(20) Realizing with certitude that whatever is seen as a superimposition on the Self ls not apart from the Self. that the Self is that which is the undivided Supreme Brahman. And it is the undivided Supreme Brahman that is the Self. that it is Brahman that is the Self, that “I” am. And casting aside all that is apart from the Self, abide changelessly in the Self.
Some disciple of Ramana Maharshi quotes:
The more we attend to thoughts pertaining to the second and third persons, the more they will increase.
There are two kinds of impediments which act as obstacles for the mind to achieve Self-abidance, and hence two kinds of strength of mind are essential for overcoming them. The first strength is that which is required to prevent the mind from branching out into innumerable thoughts through the force of tendencies towards the sense-objects. The second strength is that which is required to direct the mind (the power of attention) towards the first person or Self, that is, the strength actually to attend to Self.
The nature of the mind is to attend always to things other than itself, that is, to know only second and third persons. If the mind in this way attends to a thing, it means that it is clinging (attaching itself) to that thing. Attention itself is attachment !
When the power of attention of the mind is directed more and more towards second and third person objects, both the strength to attend to those objects and the ignorance — the five sense–knowledges in the form of thoughts about them — will grow more and more.
The mind which attends to Self is no more the mind; it is the consciousness aspect of Self ! Likewise, so long as it attends to the second and third persons (the world), it is not the consciousness aspect of Self; it is the mind.
Based on the Teachings of a great Sage:
These several Perceptions take time. That is to say, they are successive. Space is therefore inseparably linked to Time, & Time to the Memory of successive Perceptions, granting also the real existence of a retentive faculty. Many thinkers believe that the concept of Time cannot be fully accounted for, unless we distinguish between perceptual, or subjective, Time, which is confined to the perpetually shifting “Now” of the Present, & conceptual or objective Time. This includes all periods of Time & in which events we call Past, Present & Future can be mutually & fixedly related.
No clear distinction can be drawn between Perceptual & Conceptual time, for the one cannot be postulated without the other. Nevertheless, if we consider the “Now” of the Present entirely by itself, just as it occurs in experience, Time need not be postulated at all. And if we closely examine our ideas of Past, Present & Future, they are found to be “gratuitous” [unnecessaey], & so again we cannot postulate Time.
Deep Dreamless Sleep is a state of Un-conditioned Being, when viewed from its own standpoint & in Reality. We say, nevertheless, that we slept for so many hours, just as we describe as brief the Interval between 2 thoughts. In both cases, we attribute an Existence in Time to the Unconditioned Self. But if we carefully consider the actual experience, we shall find that duration has no part in either Interval. We experience duration only in [mental] States characterized by the succession of thoughts.
Time is therefore the object of Consciousness. Time, in other words, has no existence unless we are “thinking” of it. Our concept of Time is based on the ideas of Past, Present, & Future. Now this division of Time has no real meaning. The thought of a Past or a Future event occurs always as the Present object of Consciousness. The event we supposedly recall or expect must have been, or will be, a Present experience. Strictly speaking, moreover, a Past event as such has vanished [gone] once & for all; a Future event as such is wholly inexistent [not yet to be].
Some more selected verses from the Ramana Maharshi disciple Master Nome:
All that is said of the Truth — that it is the Unborn, the Uncreated, the Unembodied — pertains to that real Self. If these descriptions were about another, it would do you no good for Self-Realization. They are all about the Self, the very Being of you. That is why those spiritual descriptions & the sayings expressing the Teachings have been preserved for ages & ages. They are all about You, who you really are. That is why you can have Self-Realization. If they were about another, a different kind of Self, there would be no Realization for you, & consequently, no hope of Peace or Bliss or Liberation. But they are about You, who you really are.
See the rise & fall of the “I” & inquire to see if this “I” is existing at all. See the various mis-identifications built upon that “I”. See these mis-identifications as mis-identifications & not as true. Thereby, you climb directly out of Bondage through Knowledge. Seeing a mis-identification as such, you are no longer identified with it. Seeing Ignorance as Ignorance is its destruction.
If you are caught in Attachment & your Mind is becoming entangled in Delusion, see it as the conjuring of your own Mind. Examine to see what thoughts are composing this & upon what Identity have you been thinking these thoughts. The thoughts have a basis, which is some kind of Identity. “Go back the way you came” [a well-known Maharshi instruction, intended on the deepest level] & thus set yourself free. Go on making this Inquiry until your freedom is complete & firm, without wavering.
[in response to a questioner comparing Self-Inquiry to comparable scriptural teachings]
To contrast or compare can be very useful. Make sure that identity becomes established by the actual inquiry, “Who am I ?” for the Self is singular without a 2nd. We contrast the Self with whatever is regarded as the “I” in order to assist with Discrimination, so that the ability to see with the Eye of Wisdom is there. Once one is firmly headed in the right direction, he simply inquires, “Who am I ?” The “I” is only one. [In other words the true “I” is the one referenced in Self-Inquiry.]
In highest Truth, there is not a right “I” & a wrong “I” – a true “I” & a false “I”. There is just one “I”. If you have come to the conclusion already mentioned, or if there is a question of difficulty, & you feel that you are taking your stand with the wrong “I” or you assume that there is a wrong “I” involved in all this, inquire, “Who am I ?”. That resolves everything.
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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http://www.blogger.com as “Being-as-Consciousness, Non-Duality – new & final version” with link:
“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/