Options-Part II

By Staff

Tuesday, April 7, 2009, 9:45

Are we right in locating the 'I' consciousness in the body or the mind Ramana points out that this body did not exist before it was born, is made up of five elements which must dissolve and it would one day or the other become a corpse. Since one does not doubt his own existence, it would not be correct to locate it in the body.

What about the mind? Though apparently it seems to be like a permanent entity if one examines it one would find that it is only a rapid movement of thought each thoughts giving place to another. Minus the thoughts there would no such thing as the mind. Why then this feeling that the mind is a separate and independent entity like the body. This is attributable to the 'I' thought which links and binds the fast movement of thoughts resulting in creating such a false impression though in fact each thought's rising and subsiding when another thought takes its place.

If one continues the enquiry using the mind itself one would find that 'I' thought must have a source for it does not exist in sleep. Self-enquiry would essentially mean an enquiry into the source of the 'I' thought or the mind. To facilitate this one has to shift attention from the thought flow which are preventing attention on the 'I'.

Once one recognises, the significance and importance of being focussed on the 'I' thought as a doorway to a joyous life and powerful mind, one's attention would be increasing by focussed on its source. This uni-focus on the mind's source called Self attention would lead one back to it. As a result the sense of separate 'I' which is fragmentary consciousness would be merged in the fullness of consciousness. After a river merges in the ocean can it be identified separately as Ganges or Cauvery?

To many this merging of the mind in its source would seem to be like a point of no return. The fear of "loss" of thinker and the thoughts is quite real and gripping. This is what prevents the last assault to reach the pinnacle to discover life's purpose. At the point when the mind is free from thought proliferation, the attraction of the Self, of Truth, is strong like the attraction of a magnet for iron filings which are free from dust. At the same time the habit of moving out towards objects in search of pleasure will die hard. It is because of this that "many are called but few remain".

Ramana handles this fear by pointing out that what has been removed from the mind by Self-enquiry is only the self imposed limitations which have in fact denuded it of its strength by fencing it with many limitations. The mind is there, very much there, only it is transformed. The fragmented, resultory, overactive or dull and lazy mind give place to the mind in all its glory, in all unified power. This mind can be termed as the pure mind. Thoughts will appear and disappear according to the need. Action and inaction would happen as the circumstances demand. The response would always be right because all factors which warp one's judgement have dropped like the natural dropping of a ripe fruit from a tree.

In this context one has to remember Ramana Sadguru's strength is available all along the path for that is the very purpose of his advent. The human form of the divine Ramana acting as guru is to guide earnest seekers of truth on the royal road of self-enquiry; The journey from bondage to freedom is ensured by his grace to all those who are steadfast in their faith and practice of Self-enquiry and Self-attention.

About the author

A.R.Natarajan

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.

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