“One should be in spontaneous samadhi – that is, in one’s pristine state – in the midst of every environment.”
Later on Sri Bhagavan said: “Control of breath may be internal or external.
“Everyone is a suicide. The eternal, blissful, and natural state has been smothered by this life of ignorance.”
Ramana: Look, the Self is only Be-ing, not being this or that. It is simple
Being. Be – and there is an end of the ignorance. Enquire for whom
is the ignorance. The ego arises when you wake up from sleep. In
deep sleep you do not say that you are sleeping and that you are
going to wake up or that you have been sleeping so long. But still
you are there. Only when you are awake you say that you have
slept. Your wakefulness comprises sleep also in it. Realise your
pure Be-ing. Let there be no confusion with the body. The body
is the result of thoughts. The thoughts will play as usual, but you
will not be affected. You were not concerned with the body when
asleep; so you can always remain. Continue reading
I was drawn to a spot off the trail. Now, mid-July, the tall grasses are drying and it is easier to walk. The spot was not many yards off the trail and was pleasant as it was partly shaded. As I sat my thoughts settled and my mind was void and free of all effort. My body was at ease resting on the dried clay earthen surface.
I noticed the usual slight discomfort when siting without a cushion was absent. There was a sense of being “off the track” as a train might be on a waiting track, or so-called ‘siding’. I was off the main ‘trail’ of my conditioned consciousness: there was no content rising in the mind – there was only the living forest I was in the midst of, sitting on the earth. Continue reading
Mental calmness, composure, and evenness of temper, especially in a difficult situation is what the dictionary says. Similar words are composure, calm, level-headedness, self-possession, coolheadedness and presence of mind. Han Shan, the poet-hermit from Cold Mountain, says:
If heaven and earth shift, let them shift.
I shall be sitting happy among the rocks.
What inspired me today:
… unless the belief that the world is real is removed…
Nan Yar Verse 6
“The mind,” I said, “is moon-clear, the world and its thousand shapes but dreams to shine upon.” Han Shan, Poet of Cold Mountain
Ramana Talks – Talk 41:
“We are in our Self. We are not in the world. … You carry heaven and hell with you. Your lust, anger, etc., produce these regions. They are like dreams. Continue reading
“All you need to do is give up thoughts.”
You can give up chocolate, you can give up sugar, you can give up soft drinks, you can give up chips, you can give up cigarettes, beer, wine, texting, sitting in the cafe etc. etc. Anything you feel you are dependent on is something you might consider giving up. But all you need to do is give up thoughts. That takes care of all the rest. Continue reading
“…worshiping the formless reality by unthought thought…”
The “me” creates the “not-me”. When the feeling of “I-ness” arises, it almost instantaneously turns into the “me-thought” due to its identification with the body. When this happens a center is created and with it a periphery, which is the “not-me-thought”. Continue reading
“Leave off the false notion and perceive intuitively the Real.”
In this short exchange between Ramana Maharshi and a visitor what strikes me is Ramana’s encouragement to “perceive intuitively the Real.” This makes it clear that the Real is not to be found within the realm of thought. He asks us to “leave off the false notion” – what is the false notion? It does turn our whole world upside down to even consider that what we believe to be reality is actually nothing more than a ‘false notion’. Elsewhere (in the Forty Verses on Reality) he says succinctly: “We timeless spaceless Being alone are”. Thus, all of our notions of time, of space, of multiplicity, of I and you and he and she, of we and they are false notions. Continue reading
“when mind is void matter is alright”
This statement: “the eternal Self, the light of lights which lies between the two ideas of existence and non-existence”, asks us to focus on that very subtle sense of the substratum of all existence AND, it states further, the substratum also of non-existence. For most of us to have a felt-sense of ‘non-existence’ is very unusual, to say the least, and sounds to our mind like a strong paradox. How am I to have a felt-sense of anything ‘outside of’ that which is part of that WHICH IS, which we call ‘existence’?