Mind & Happiness 33

Mind & Happiness 33

Besides being not particularly appropriate, the title “Maharshi” sounds rather cold & distant when applied to Sri Ramana, so rather than referring to him as “the Maharshi”, his disciples & devotees usually prefer to refer to him by the more affectionate & respectful title “Bhagavan”.  Here we will refer to him by his personal name as “Sri Ramana” or “Bhagavan Ramana”.

To all those who have followed his teachings & thereby attained the blissful state of true Self-Knowledge, he is “Ramana”, the beloved giver of joy, & “Bhagavan”, a gracious embodiment of God, the Supreme Reality, which he discovered to be his own True Self, & which he prompted & guided each one of us to discover likewise as our own True Self.  Sri Ramana is not merely an individual person who lived sometime in the Past, nor does he belong to any particular religion or culture.  He is the eternal & unlimited spirit, the Ultimate & Absolute Reality, our own True Self, & as such he always lives within each one of us as our pure & essential Consciousness of Existence, which we each experience as “I exist”.

Bhagavan Sri Ramana never sought of his own accord to teach anyone the Truth that he had come to know, because in his experience that Truth the Consciousness “I exist” alone exists, & hence there is no person either to give or to receive any Teaching.  However, though he inwardly knew that Consciousness is the only Reality, he was nevertheless outwardly a personification of Love, compassion & kindness.  Knowing both himself & all other things to be nothing but the Consciousness “I exist”, he saw himself in everything, & hence he quite literally loved all living beings as his own Self.  Therefore, when people asked him questions about the Reality & the means of attaining it, he patiently answered their questions, & thus without any volition on his part he gradually revealed a wealth of spiritual teachings.

Many of the answers that he thus gave were recorded in writing, more or less accurately, by his devotees & disciples, but the most accurate & authentic record of his teachings lies in the poetry that he himself wrote, mostly in Tamil, & also in Sanskrit, Telugu & Malayalam. Most of the poetry he wrote was in response to requests made by his disciples, but some of it was composed by him spontaneously.  His poetry falls into 2 general categories poems that directly convey spiritual teachings, & devotional hymns that convey spiritual teachings indirectly in the allegorical language of mystical love.

Since he was asked questions on a wide range of subjects by people whose interests & level of understanding varied greatly, the answers that he gave were in each case tailored to the needs of the person he was talking to, & hence they did not always reflect the essence of his Teachings.

Therefore when we read the various records of the conversations that he had with people, they may appear to contain inconsistencies, & to convey no single, clear or coherent set of Teachings. However, a very clear, coherent & consistent account of his central Teachings can be found in his poetry & other writings, & if we read all the records of his conversations in the light of those central Teachings, we can clearly understand that he had a very definite message for all who were ready to hear it.

Before he attained the experience of true Self-Knowledge, Sri Ramana had not read or heard anything that described that experience, or prepared him in any way for it.  Having been brought up in a normal family of south Indian brahmins, he was familiar with the outward forms of the Hindu religion & with a few devotional texts, & having been educated in a Christian missionary school, he was familiar with the outward forms of Christianity & with the Bible.  Moreover, having had some childhood friends who were from Muslim families, he also had some familiarity with the outward forms of Islam.  But though he had a general idea that all these religions were just different ways of worshipping the same one God, he had had no opportunity to learn anything about the real inner essence that lies behind the outward forms of all religions.

The Teachings that he gave in later years were therefore derived entirely from his own inward experience, & did not originate from any outward learning.  However, whenever anyone asked him to explain any sacred or spiritual text, he would read it & would often recognize that in one way or another it was expressing the Truth that was his own experience. Thus he was able to interpret such texts with authority & to explain their inner meaning in clear & simple words.

Since the cultural & religious milieu in which he lived was predominantly Hindu, & since most of the people who sought his spiritual guidance were either born Hindus or were familiar with traditional Hindu philosophy, the texts he was most often asked to explain were those of the Hindu philosophical tradition known as advaita vēdānta. Thus Sri Ramana’s teachings are often identified with advaita vēdānta & are taken to be a modern expression or interpretation of that ancient philosophy.

The above themes & 2500 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through  www.jpstiga.com 

short-cut: http://sdrv.ms/YPOgkX or http://tinyurl.com/nnyyr58  link directly to free E-book PDF files

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

Different blogs (but with graphics) are available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://Being-as-Consciousness.blogspot.com/

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/

 

Mind & Happiness 32

Mind & Happiness

Besides being not particularly appropriate, the title “Maharshi” sounds rather cold & distant when applied to Sri Ramana, so rather than referring to him as “the Maharshi”, his disciples & devotees usually prefer to refer to him by the more affectionate & respectful title “Bhagavan”.  Here we will refer to him by his personal name as “Sri Ramana” or “Bhagavan Ramana”.

To all those who have followed his teachings & thereby attained the blissful state of true Self-Knowledge, he is “Ramana”, the beloved giver of joy, & “Bhagavan”, a gracious embodiment of God, the Supreme Reality, which he discovered to be his own True Self, & which he prompted & guided each one of us to discover likewise as our own True Self.  Sri Ramana is not merely an individual person who lived sometime in the Past, nor does he belong to any particular religion or culture.  He is the eternal & unlimited spirit, the Ultimate & Absolute Reality, our own True Self, & as such he always lives within each one of us as our pure & essential Consciousness of Existence, which we each experience as “I exist”.

Bhagavan Sri Ramana never sought of his own accord to teach anyone the Truth that he had come to know, because in his experience that Truth – the Consciousness “I exist” – alone exists, & hence there is no person either to give or to receive any Teaching.  However, though he inwardly knew that Consciousness is the only Reality, he was nevertheless outwardly a personification of Love, compassion & kindness.  Knowing both himself & all other things to be nothing but the Consciousness “I exist”, he saw himself in everything, & hence he quite literally loved all living

Existences as his own Self.  Therefore, when people asked him questions about the Reality & the means of attaining it, he patiently answered their questions, & thus without any volition on his part he gradually revealed a wealth of spiritual teachings.

Many of the answers that he thus gave were recorded in writing, more or less accurately, by his devotees & disciples, but the most accurate & authentic record of his teachings lies in the poetry that he himself wrote, mostly in Tamil, & also in Sanskrit, Telugu & Malayalam. Most of the poetry he wrote was in response to requests made by his disciples, but some of it was composed by him spontaneously.  His poetry falls into 2 general categories – poems that directly convey spiritual teachings, & devotional hymns that convey spiritual teachings indirectly in the allegorical language of mystical love.

Since he was asked questions on a wide range of subjects by people whose interests & level of understanding varied greatly, the answers that he gave were in each case tailored to the needs of the person he was talking to, & hence they did not always reflect the essence of his Teachings.

Therefore when we read the various records of the conversations that he had with people, they may appear to contain inconsistencies, & to convey no single, clear or coherent set of Teachings. However, a very clear, coherent & consistent account of his central Teachings can be found in his poetry & other writings, & if we read all the records of his conversations in the light of those central Teachings, we can clearly understand that he had a very definite message for all who were ready to hear it.

Before he attained the experience of true Self-Knowledge, Sri Ramana had not read or heard anything that described that experience, or prepared him in any way for it.  Having been brought up in a normal family of south Indian brahmins, he was familiar with the outward forms of the Hindu religion & with a few devotional texts, & having been educated in a Christian missionary school, he was familiar with the outward forms of Christianity & with the Bible.  Moreover, having had some childhood friends who were from Muslim families, he also had some familiarity with the outward forms of Islam.  But though he had a general idea that all these religions were just different ways of worshipping the same one God, he had had no opportunity to learn anything about the real inner essence that lies behind the outward forms of all religions.

The Teachings that he gave in later years were therefore derived entirely from his own inward experience, & did not originate from any outward learning.  However, whenever anyone asked him to explain any sacred or spiritual text, he would read it & would often recognize that in one way or another it was expressing the Truth that was his own experience. Thus he was able to interpret such texts with authority & to explain their inner meaning in clear & simple words.

Since the cultural & religious milieu in which he lived was predominantly Hindu, & since most of the people who sought his spiritual guidance were either born Hindus or were familiar with traditional Hindu philosophy, the texts he was most often asked to explain were those of the Hindu philosophical tradition known as advaita vēdānta. Thus Sri Ramana’s teachings are often identified with advaita vēdānta & are taken to be a modern expression or interpretation of that ancient philosophy.

The above themes & 2500 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through  www.jpstiga.com 

short-cut: http://sdrv.ms/YPOgkX or http://tinyurl.com/nnyyr58  link directly to free E-book PDF files

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

Different blogs (but with graphics) are available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://Being-as-Consciousness.blogspot.com/

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/

Mind & Happiness 31

Mind & Happiness

Of the 4 words of the name “Bhagavan Sri Ramana Maharshi”, only the word “Ramana” is a personal name, & the other 3 words are titles of various sorts.  “Ramana” is a shortened form of “Venkataramana”, a variant of his childhood name “Venkataraman”, & is a word that is commonly used as a term of affection.  Whereas in the name “Venkataraman”, the letter “a” in the syllable “ra” is a long form of the vowel & is therefore pronounced with a stress, in the name “Ramana” all the 3 “a” ’s are short forms of the vowel, & therefore none of the 3 syllables are pronounced with any stress.  Etymologically, the word ramaa comes from the verbal root ram, which means to stop, to set at rest, to make steady or calm, to delight or to make happy, & is a noun that means “joy” or that which gives joy, that which is pleasing, charming or delightful.  By extension it is used as an affectionate term meaning a beloved person, a lover, husband or wife, or the lord or mistress of one’s heart.

The word bhagavān is an honorific & affectionate title meaning the glorious, adorable & divine Lord, & is used generally as a term meaning “God”, & more particularly as a title of veneration given to a person who is considered to be an incarnation of God or a human embodiment of the Supreme Reality, such as the Buddha, Sri Adi Sankara, or most commonly Sri Krishna, whose teachings are given in the Bhagavad Gītā & in parts of the Śrīmad Bhāgavatam.

The word śrī is a sacred monosyllable meaning light, luster, radiance or splendor, & is customarily used as an honorific prefix appended to the names of holy people, places, texts or other objects of veneration. As a reverential prefix, it means “sacred”, “holy”, or “venerable”.  But it is also commonly used as a simple title of respect which may be appended to the name of any person in place of the English title “Mister”.

The word mahari (which is commonly transcribed as “maharshi”) means a great ṛṣi (commonly transcribed as “rishi”) or “seer”.  To the World at large, particularly outside India, Sri Ramana is generally known as “Ramana Maharshi” (probably because to a western Mind the title “Maharshi” placed after his personal name appears to be a surname, which it is not), & since he is so frequently referred to as such, some people even refer to him simply as “the Maharshi”.

However those who are close to him seldom use the title “Maharshi” when referring to him.  In Indian history & mythology, the term ṛṣi originally denoted one of the inspired poets or “seers” who “saw” & wrote down the hymns of the Vēdas, or any person who was adept in the performance of Vedic rituals & had thereby attained psychic or supernatural powers, but in later times it was used more generally to denote an ascetic or saint who was considered to have achieved some degree of spiritual attainment.  The term ṛṣi has therefore never specifically meant a person who has “seen” or attained true Self-Knowledge, & nor has the term mahari (maha-ṛṣi). The few ṛṣis, such as Vasishtha, & later Viswamitra, who did attain true knowledge of brahman, the Absolute Reality or God, were called not merely maha-ṛṣis but brahma-ṛṣis, a term that denotes a ṛṣi of the highest order.  Hence many people feel that it is not particularly appropriate to apply the title “Maharshi” to Sri Ramana, who had attained true knowledge of brahman, & who therefore can be accurately described as Existence nothing less than a brahma-ṛṣi.

The above themes & 2500 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through  www.jpstiga.com 

short-cut: http://sdrv.ms/YPOgkX or http://tinyurl.com/nnyyr58  link directly to free E-book PDF files

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

Different blogs (but with graphics) are available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://Being-as-Consciousness.blogspot.com/

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/

Mind & Happiness 30

Mind & Happiness 30

Thus Sri Ramana discovered himself to be the pure Transpersonal Consciousness “I exist”, which is the one, un-limited, un-divided & Non-Dual whole, the only existing Reality, the Source & substance of all things, & the True Self of every living Existence.  This Knowledge of his Real Nature destroyed in him forever the sense of Identification with the physical Body the feeling of Existence an individual person, a separate conscious entity confined within the limits of a particular Time & Place.

Along with this dawn of Non-Dual Self-Knowledge, the Truth of everything else became clear to him.  By knowing himself to be the Infinite Spirit, the fundamental Consciousness “I exist”, in which & through which all other things are known, he knew as an immediate experience how those other things appear & disappear in this essential Consciousness.  Thus he knew without the least doubt that everything that appears & disappears depends for its seeming existence upon this fundamental Consciousness, which he knew to be his Real Self.

When reading some of the recorded accounts of his Death experience, people often get the impression that when he lay down like a corpse, that Sri Ramana merely simulated the signs of physical Death.  But he explained on several occasions that he did not merely simulate it, but actually underwent the experience of physical death at that Time. Because he fixed his whole

attention so firmly & intensely upon his Non-Dual Consciousness of Existence, not only did his breathing cease, but his heart stopped beating.  All the other biological functions that indicate Life also came to a standstill.  Thus his Body literally lay Lifeless for about 20 minutes, until suddenly Life surged through it once again, & his heartbeat & breath started to function as normal.

However, though Life returned to his physical Body, the person who had previously identified that Body as “I” was dead, having been destroyed forever by the clear light of true Self-Knowledge.  But though he had died as an individual person, he had thereby been born again as the Infinite Spirit the fundamental & unlimited Consciousness of Existence, the Non-Dual SelfConsciousness “I exist”.

Though outwardly he appeared to behave as an individual person, his personality was in fact just an appearance that existed only in the view of other people, like the charred form of a rope that remains after the rope itself has been burnt.  Inwardly he knew himself to be the all-inclusive Consciousness that transcends all limitations, & not merely a separate individual Consciousness confined within the limits of a particular Body.

Therefore, the conscious Existence that other people saw acting through his Body was not really an individual person at all, but was only the Supreme Spirit the Infinite & Absolute Reality that we usually refer to as “God”.  Soon after this true Self-Knowledge dawned upon him, Sri Ramana left his childhood home & traveled a few hundred miles north to Tiruvannamalai, a temple town nestled at the foot of the holy mountain Arunachala, where he lived as a sādhu or religious mendicant for the remaining 54 years of his bodily Life.  Since he had ceased to identify himself with the Body that other people mistook to be him, he also ceased to identify with the name that had previously been given to that Body. Therefore, from the Time he left home, he stopped using his childhood name Venkataraman, & he signed his parting note with just a line.

Thus when he first came to Tiruvannamalai, no one there knew his name, so they referred to him by various names of their choosing.  More than 10 years later, however, one of his devotees, who was a Sanskrit poet & Vedic scholar, announced that he should be called “Bhagavan Sri Ramana Maharshi”, & somehow this became the name by which he was generally known thereafter.

However, till the end of his bodily Life, Sri Ramana never claimed this or any other name as his own, & he always declined to sign any signature, even when asked to do so.  When he was once asked why he never signed his name, he replied, “By what name am I to be known ?  I myself do not know.  At various Times various people have called me by various different names”.

Because he did not experience himself as an individual person, but knew himself to be the One Reality, which is the source & substance of all names & forms, but which has no name or form of its own, he responded to whatever name people called him, without ever identifying any of those names as his own.

The above themes & 2500 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through  www.jpstiga.com 

short-cut: http://sdrv.ms/YPOgkX or http://tinyurl.com/nnyyr58  link directly to free E-book PDF files

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

Different blogs (but with graphics) are available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://Being-as-Consciousness.blogspot.com/

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/

Mind & Happiness 29

Mind & Happiness 29

For the majority of spiritual aspirants, the process of attaining Self-Knowledge, like the process of learning any other Knowledge, is said to be a 3fold process of repeated śravaa, manana & nididhyāsana, or learning, assimilation & practice.

The Sanskrit word śravaa literally means “hearing”, but in this context it means learning the Truth by hearing, reading or studying.

The word manana means thinking, pondering, musing, reflection or meditation, that is, dwelling  frequently upon the Truth that we have learnt through śravaa in order to imbibe it & understand it more & more clearly, & to impress it upon our Mind more & more firmly.

And the word nididhyāsana means keen observation, scrutiny, attentiveness or profound contemplation, that is, in our context, putting what we have learnt & understood by śravaa & manana into practice by keenly scrutinizing, attending to or contemplating upon our essential Self-Conscious Existence, “I exist”.  In the Life of a serious spiritual aspirant, this 3fold process of śravaa, manana & nididhyāsana should continue repeatedly until the experience of true Self-Knowledge is attained.  In our day-to-day lives our Mind encounters innumerable different impressions through our 5 Senses, & thinks innumerable thoughts about those impressions.  So the impression made by 1 thing is quickly replaced by the impression made by other things.

Therefore even though we have once learnt about the spiritual Truth the Truth that we are not the limited Body but are only the unlimited spirit or Consciousness the impression made by that truth will quickly fade if we do not repeatedly study books that remind us of it, & frequently reflect upon it in our Mind.

However mere reading & thinking about the Truth will be of little benefit to us if we do not also repeatedly attempt to put it into practice by turning our attention back to our mere Consciousness of Existence, “I exist”, whenever we notice that it has slipped away to think of other things.

To stress the paramount importance of such practice, Sri Adi Sankara declared in verse 364 of Vivēkacūāmai that the benefit of manana is a 100x greater than that of śravaa, & the benefit of nididhyāsana is a 100,000x greater than that of manana.

For some very rare souls, repeated śravaa, manana & nididhyāsana is not necessary, because as soon as they first hear the Truth, they at once grasp its meaning & importance, turn their attention  Self wards, & thereby immediately experience true Self-Knowledge.  But the majority of us do not have the spiritual maturity to be able to experience the Truth as soon as we hear it, because we are too strongly attached to our existence as an individual person, & to all that is associated with our Life as a person.

By repeated nididhyāsana or Self-Contemplation, supported by the aid of repeated śravaa & manana, our Consciousness of our own essential Existence & our corresponding understanding of the Truth will become increasingly clear, & by that increasing clarity we will steadily gain more love to know our self as we really are, along with more Detachment from our Individuality & all

that is associated with it.  Therefore, until we gain such true spiritual maturity the willingness & love to lose our individual self in the experience of true Non-Dual Self-Knowledge we have to continue the process of repeated śravaṇa, manana & nididhyāsana.

The above themes & 2500 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through  www.jpstiga.com 

short-cut: http://sdrv.ms/YPOgkX or http://tinyurl.com/nnyyr58  link directly to free E-book PDF files

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

Different blogs (but with graphics) are available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://Being-as-Consciousness.blogspot.com/

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/

Mind & Happiness 28

Mind & Happiness 28

If we truly understand that we are not a Body, nor the Mind which imagines itself to be a Body, & that every form of unhappiness that we experience is caused only by our mistaken Identification with a Body, we will endeavor to destroy that false Identification by undertaking practical

research to discover who or what we really are. To know what we really are, we must cease attending to any other things, & must attend instead to our self, the Consciousness that knows those other things.

When we attend to things other than “I”, our attention is a “thought” or activity of the Mind. But when we attend to our essential Consciousness “I”, our attention ceases to be an activity or “thought”, & instead becomes mere Existence.  We know other things by an act of knowing, but we know our self not by an act of knowing but by merely Existence our self.  Therefore, when we

attend to the innermost core of our Existence that is, to our essential & real Self, which is simple thought-free Non-Dual, Self-Conscious Existence we cease to rise as the incessantly active Mind & instead remain merely as our naturally action-less Consciousness of Existence.  Therefore Self-Attention is SelfAbidance, the state of mere Existence as what we really are.

So long as we attend to things other than our self, our Mind is active, & its activity clouds & obscures our natural clarity of Self-Consciousness.  But when we try to attend to our self, the activity of our Mind begins to subside, & thus the veil that obscures our natural self-Consciousness begins to dissolve. The more keenly & intensely we focus our attention upon our

basic Consciousness “I”, the more our Mind will subside, until finally it disappears in the clear light of true Self-Knowledge.

The theory of this Knowledge of Self-Knowledge is necessary & helpful to us insofar as it enables us to understand not only the imperative need for us to know the Reality, but also the practical means by which we can achieve such Knowledge.

All the unhappiness, discontent & Suffering that we experience in our Life is caused only by our Ignorance or confused knowledge of who or what we really are.  So long as we limit our self by identifying a Body as “I”, we will feel desire for whatever we think is necessary for our survival in that Body, & for whatever we think will make our Life in that Body more comfortable & pleasant.  Likewise, we will feel fear & dislike of whatever we think threatens our survival in that Body, & of whatever we think will make our Life in it less comfortable or pleasant.  When we do not get whatever we desire or like, & when we cannot avoid whatever we fear or dislike, we feel unhappy, discontented or miserable.

Thus unhappiness or Suffering is the inevitable result of desire & fear, or likes & dislikes. Desire & fear, & likes & dislikes, are the inevitable result of identifying a Body as “I”.  And identifying a Body as “I” results from our lack of clear knowledge of our Real Nature our essential Self-Conscious Existence. Therefore if we want to be free of all forms of Suffering & unhappiness, we must free our self from our Ignorance or confused knowledge of what we really are.

In order to free our self from this confused knowledge, which makes us feel that we are a Body, we must attain a clear Knowledge of our Real Self.  The only means by which we can attain such clear Self-Knowledge is to turn our attention away from our Body, our Mind & all other things, & to focus it keenly upon our own essential Self-Consciousness our fundamental Consciousness of our own Existence, “I exist”.

Thus the theory that underlies the Knowledge of Self-Knowledge enables us to understand that all we need do in order to experience perfect & unlimited Happiness is to attain true Self-Knowledge, & that the only means to attain true Self-Knowledge is to practice keen scrutinizing SelfAttention.  Unless we know our self as we really are, we can never experience true & perfect Happiness, untainted by even the least unhappiness or dissatisfaction.  And unless we keenly attend to our essential Consciousness of our own mere Existence our simple Non-Dual Self-Consciousness, “I exist” we can never know our self as we really are.

The above themes & 2500 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through  www.jpstiga.com 

short-cut: http://sdrv.ms/YPOgkX or http://tinyurl.com/nnyyr58  link directly to free E-book PDF files

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

Different blogs (with graphics) are available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://Being-as-Consciousness.blogspot.com/

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/

 

Mind & Happiness 27

Mind & Happiness 27

When we say, “I slept peacefully, I had no Dreams, I was unaware of anything,” we are confidently affirming that “I” was in Deep Dreamless Sleep – that is, that we existed & knew that we existed at that time.  Because we associate Consciousness with Existence, conscious of all the thoughts & perceptions that make up our Life in Waking & in Dream, we consider Deep Dreamless Sleep to be a state of un–consciousness.

But we should examine the so-called un–consciousness of Deep Dreamless Sleep more carefully. The Consciousness that knows thoughts & perceptions is our Mind, which rises & is active in Waking &  Dream, but which subsides in sleep. But this rising & subsiding Consciousness is not our real Consciousness. We are conscious not only of the 2 States of Waking & Dream, in which our Mind rises to experience thoughts & perceptions, but also of a 3rd State, Deep Dreamless Sleep, in which our Mind has subsided in a State devoid of thoughts & perceptions.

This fact that we are conscious of Deep Dreamless Sleep as a State distinct from Waking & Dream clearly indicates that we are the Consciousness that underlies the rising & subsiding of the transient Consciousness that we call “Mind”.  The Consciousness that enables us to affirm confidently, “I did exist in Deep Dreamless Sleep, but I was unconscious of anything,” is not our “rising Consciousness” but our “Existence Consciousness”.

This “Existence Consciousness”, which exists in all our 3 States, is our real Consciousness, & is what is truly denoted when we say “I exist”.  Our Mind, the “rising Consciousness” that appears in Waking & Dream & disappears in Deep Dreamless Sleep, is only a spurious form of  Consciousness, which on rising mistakes itself to be both our basic Consciousness “I exist” & this material Body.

Thus, by analyzing our experience in our 3 States of Waking, Dream, & Deep Dreamless Sleep, we can understand that though we now mistake our Self to be a Body limited by Time & Space, we are in fact the Consciousness that underlies the appearance of these 3 States, in only 2 of which the sense of being a Body & the consequent limitations of Time & Space are experienced.

However, a mere theoretical understanding of the Truth that we are only Consciousness will be of little use to us if we do not apply it in practice by endeavoring to gain real experiential Knowledge of that Truth. By itself, a theoretical understanding will not & cannot give us true & lasting Happiness, because it cannot destroy our deep-rooted sense of Identification with the Body, which is the root of all Ignorance, & the cause of all Suffering.

That which understands this Truth theoretically is only our Mind or Intellect, & our Mind cannot function without first identifying itself with a Body. Since our Mind or Intellect is thus a confused knowledge whose existence is rooted in Ignorance about who or what we really are, no intellectual understanding can ever by itself give us true Self-Knowledge.  Self-Knowledge can only be gained by direct experience of the pure unlimited Consciousness which is our Real Self, because only such experience can root out the Ignorance that we are anything other than that Consciousness.

Therefore a theoretical understanding of the Truth can be of real benefit to us only if it prompts us to investigate our essential Consciousness of Existence – our simple Self-Consciousness, “I exist” – & thereby attain, through direct experience, a clear Knowledge of our own True Nature. Only by attaining such a clear Knowledge of the Consciousness that is truly “I”, can we destroy our primal Ignorance, the confused & mistaken knowledge that we are the Mind, the limited form of Consciousness that identifies a Body as “I”.

The above themes & 2500 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through  www.jpstiga.com 

short-cut: http://sdrv.ms/YPOgkX or http://tinyurl.com/nnyyr58  link directly to free E-book PDF files

www.jpstiga.com/

http://jstiga.wixsite.com/nonduality/

Different blogs (graphics) are available on:

 http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

http://Being-as-Consciousness.blogspot.com/

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/

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