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From Consciousness To Cosmos: Understanding Reality Through The Vedic Lens
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It is really the first uprooting assault on the basic identification, one's identification of the self, of Consciousness, with the body. If one remembers that ego, or the mind's centre is this 'I am the body idea', the assault is really on the very root of the mind. If your attention stays on the question of true identity or true source of consciousness, then the battle is won.
For when the searchlight is clearly focused on the imposter, upsprings the role of the "true" Self, he will disappear. The false 'I' is only a notion, an idea fostered over many lives by a simple failure to enquire 'Avichara' is the cause. You haven't enquired. So you are wallowing in ignorance. Once you confront you, 'I', your ego, meet it 'Face to Face' then you discover it has no face of its own.
Born of forms, rooted in forms
Feeding on forms, ever changing its forms
Itself formless, this ego-ghost
Takes to its heels on enquiry.
The ego is referred to by Ramana as a ghost because like a ghost which has to cling to some body or the other the ego must cling to the primal thought form 'I am the body' and its associated thoughts forms. Each identification is a mask which hides the truth about the real nature of the mind.
Don't be scared about your notional long-ingrained false identity. When the wrong ideas ceases, the truth shines forth in all its fullness. You don't have to do anything about it. In fact you cannot, for the egocentric action oriented mind has ceased to arise. The "Real 'I'" without a centre has taken over. It is not different from the Self, from the fullness of consciousness. It exists as intuition whenever action is called for, whenever thought is needed. It disappears as it appeared when its purpose is done. There is no longer the action-thought continum which is inevitable when the ego is operative as the doer of action and reaper of the fruits thereof.
There
is
need
for
a
note
of
caution
at
this
stage.
For
one
may
get
cheated
out
of
the
experience
of
the
state
of
natural
happiness,
by
the
very
lack
of
experience.
Ramana
has
remarked
to
several
questioners
to
this
effect.
Basically
we
have
a
concept
about
the
nature
of
the
experience,
which
itself
would
be
the
block.
For,
the
actual
experience
may
not
be
according
to
one's
idea
about
it.
It
would
be
like
the
Vedantic
story
of
person
throwing
aside
the
wish
fulfilling
stone
'Chintamani'
ignorantly
mistaking
it
for
a
cheap
stone,
opting
instead
for
a
shining
piece
of
glass
identifying
it
with
'Chintamani'.
Be that as it may let the experience happen. Try and stay with the experience. One has to remember that the practice of Ramana's way is essentially the practicing to be steadfast in the experience of the natural state and not to allow thought intrusions, due to lack of vigilance to the birth of thought.
It is a different dimensional experience, where the mind as we know it with a central I' thought and associated network or related thoughts is no more. Logic and reason ceased to exist and would be replaced by intuition of a pure desire-less mind which is the doer, the Self in action.
Needless to say that no one can succeed in this sadhana of experiencing the natural state without constant dependence on Sadguru Ramana's grace. He is only too ready to shower it abundance. What is initially intermittent experience grows steadily in its duration, in its depth, until all ignorance born of identification ends. Then one is firmly Self-aware, a resplendent jnani.
About
the
author
Sri
A.R.Natarajan
has
had
the
opportunity
of
a
long
association
of
over
50
years
with
the
Ramanashram.
He
was
the
editor
of
"Mountain
Path" for
two
years.
He
was
the
secretary
of
Ramana
Kendra,
New
Delhi
for
ten
years.
He
founded
the
Ramana
Maharshi
centre
for
learning,
a
non
profit
institution.
He
has
authored
more
than
thirty
six
books
and
eleven
pocket
books
on
the
life
and
teachings
of
Bhagavan
Ramana.
Chat With The Devotees Of Bhagwan Ramana Maharishi
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