Whatever the means adopted
you must at last return to the Self.
So why not abide as as the self here and now?
What is not permanent is not worth striving for.
You are the Self.
You are already That.
Meditation is your true nature.
You call it meditation now
because there are thoughts distracting you
when these thoughts are dispelled
you will remain alone
in the state free from thoughts
and that is your real nature.
[Ram Dass]: During the mid part of the 20th century
a steady stream of visitors traveled to the ancient land of Tamil Nadu
in the southern region of India
to experience the remarkable presence and clear teachings
of Sri Ramana Maharshi.
The Maharshi's name needs little introduction
for then as now seekers who wish to awaken from the powerful illusion of the ego
and abide in the perfect peace of their true nature
have turned to his teachings.
There was a spontaneous simplicity and humility about him.
A sense of universal equality and heart-melting love.
His actions were natural and spontaneous
and reflected a life that was fully
identified with the one consciousness;
the Self
in all beings.
Carl Jung had planned to visit the Maharshi but for various reasons never made it.
Jung writes about Ramana
what we find in the life and teachings of Sri Ramana is
the purest of India with its breadth of world liberated and liberating humanity.
It is a chant of millenniums.
In India he is the whitest spot in a white space.
Born in 1879 to pious parents
the child was named Venkataraman.
Aside from several auspicious indications surrounding his birth there were few
specific signs that the young boy's destiny would take a spiritual turn.
When he was only 16 years old
attending high school in the city of Madurai
in the South Indian state of Tamil Nadu.
He had a remarkable experience of death
which led to a permanent awakening to
the deathless spirit.
Arriving at the sacred Hill Arunachala
he spent the next 54 years
either on its slopes or foothills.
People from all over the world came to sit in his presence
which had the profound effect of quieting the mind
and providing glimpses of the perfect
peace which is our natural state.
The Maharshi's teachings are uniquely suited to modern life
and provide for a clear and balanced synthesis
of head and heart.
He was not concerned with theory or philosophical discussion.
Rather he consistently guided the seeker back to the source of real being.
With its theoretical basis in Advaita or non-duality.
Romana taught that we exist as the supreme Self at all times.
We need only awaken to this reality by seeking the source of the ego or I-thought.
and abide in the Self that we always are.
He referred to this method as Self-inquiry
The path of Self-inquiry frees one from the unceasing fear and turmoil
resulting from taking the ego to be real
by becoming free of the ego-illusion one experiences true freedom
and supreme peace.
It is this path that takes one from the apparent duality of
the individual and the world
to the Bliss of one's real nature.
Through this awakening to self awareness
even by imperfect glimpses
one begins to sense a reality not confined to the ego's world.
and this current of awareness is ultimately revealed as the Self.
Pure consciousness.
The Maharshi generally taught in silence
and the sincere seeker would often experience a silent influence in the heart.
Verbal expression of the silence was always given freely to all
and frequently combined with humor and laughter
While his physical presence was overwhelming and his majesty and beauty indescribable
he remained completely natural, simple, unassuming
and wholly unaffected.
Join me as we explore the life and teachings of Ramana Maharshi
and turn back to the source of abiding happiness.
The source in which all questions and doubts resolve themselves
in the awareness of our true Self.
I am glad that we have this opportunity
to meet together for the purpose of
exploring the teachings of Ramana Maharshi
The Maharshi's teachings represents a unique way for the seekers
to directly experience true peace and happiness.
Regresa a tu fuente original
Romana says, "Happiness is inherent in man
and is not due to external causes.
One must realize the Self in order to open the store of unalloyed happiness.
All spiritual scriptures are meant to make man retrace his steps to his original source.
He need not gain anything new.
He must only give up his false ideas and useless equations.
Instead of doing it he tries to catch hold of something strange and mysterious
because he believes that his happiness lies elsewhere.
You impose limitations on your true nature of infinite being
and then weep that you are but a finite creature.
Then you take up this or that practice to transcend the non-existent limitations
but if your practice itself assumes the existence of the limitations
How can it help you to transcend them?
Self-inquiry directly leads to self-realization
by removing the obstacles which make you think that the self is not already realized.
Self inquiry is certainly not an empty formula.
It is more than the repetition of a sacred syllable.
If the enquiry "who am I?" were a mere mental questioning
it would not be of much value.
Self inquiry consists not in orally repeating "I, I"
but in searching by means of a deeply introverted mind
where from the I springs.
To think "I am not this or I am that"
may be of help in the enquiry, but cannot be the true inquiry.
Self-inquiry can reveal the truth that neither the ego nor the mind really exists
and enable one to realize the pure undifferentiated being of the Self or the absolute.
Solitude is in the mind.
One might be in the thick of the world and maintain serenity of mind.
Such a one is in solitude.
Another may stay in the forest but still be unable to control his mind.
He cannot be said to be in solitude.
Solitude is a function of the mind.
If one remains fixed in the Self
activities will still go on
and their success will not be affected.
One should not have the idea that one is the doer.
That force -by whatever name you call it-
which brought the body into existence will see to it
that the activities which the body is meant to go through are brought about.
The feeling "I work" is the hindrance.
Enquire "who works?"
Make no effort either to work or to renounce work.
Your effort is the bondage.
I could say that meeting Sri Ramana has changed my life.
As the witnessing of an unforgettable sunrise would change one's life
and as a fusion of beauty and serenity.
I had never encountered a countenance of that
expressiveness and carrying an
unspoken message like that.
In 1947 was the first (time) I had seen or heard of Ramana Maharshi
and, as I said, I had always wanted to go to India and I was in searching for a guru
but I just stopped here and there
and in every place and finally I ended up at Sri Aurobindo's at Pondicherry.
And someone says I think you might be looking for Ramana Maharshi
in Tiruvannamalai.
I said, "Okay". So I took one of these wonderful buses
and while I was riding on the bus in sort of in a state of reverie
there appeared to me this beautiful face with these
big luminous eyes that looked right through you.
So when I got to Ramana Maharshi
there was the same picture, the same face that I had seen in my state of reverie.
I was really really shocked.
So I figured "Well, here's where I'm going to unpack my one little bag '
' and spend the rest of my life."
Go to Ramana Maharishi
himself, directly
not even in Tiruvannamalai
or any form of Maharishi.
Return to formlessness, which is your own Self.
This advice I will give you and this will be available anywhere in any part of the world.
Just keep quiet.
Shortly before his 16th birthday, young Venkataraman first heard the name "Arunachala".
A sacred hill in the northern region of Tamil Nadu.
Upon hearing the word "Arunachala",
Venkataraman spontaneously exclaimed "What?!"
-from Arunachala -Where is that?
The surprised relative explained that Arunachala is the same place as Tiruvannamalai.
The small hamlet that has been both a religious centre and home to saints and
sages over the centuries.
It is very rare for one to realize his true nature in a
spontaneous and almost effortless manner,
but one day a sudden and intense fear of death gripped the consciousness of Venkataraman
who outwardly was like any other normal healthy 16 year old boy.
The shock of the fear of death drove his mind inward
and he felt that he must face his own mortality.
Venkataraman laid down upon the floor and began to visualize and dramatize death.
He held his breath and inquired:
"Well then, now death has come. What does it mean?"
"The body is dead."
"It will be carried to the burning Ghat and there burned and reduced to ashes."
"But with the death of this body, am I dead?
Is this body I?
What resulted from this death experience and the inquiry into the nature of the I
was the instant and complete realization of the truth that he was not the inert body
nor mind, made up of thoughts that come and go.
He was the deathless spirit.
The infinite I.
This was the moment of enlightenment.
The awakening to the eternal Self.
Ramana later described it this way:
"Fear of death had vanished once and for all. '
' Absorption in the Self continued unbroken from that time on. '
' Other thoughts might come and go like the various notes of music '
' but the I continued like the fundamental Shruti note '
' that underlies and blends with all the other notes. '
' Whether the body was engaged in talking, reading or anything else '
' I was still centered on I."
The young man's life was completely changed.
No longer interested in worldly things.
He secretly left home for the sacred Hill Arunachala
which had reverberated in his consciousness some months earlier.
He later referred to his state at this time:
"When I left home I was like a speck swept on by a tremendous flood. '
' I knew not my body or the world, '
' whether it was day or night."
For young Venkataraman there was nothing more to attain.
He was already a self-realized person living in complete identity with the absolute.
Absorbed in supreme consciousness with no thought of the body.
And this is where the story begins,
for a few people began to gather around the young sage seeking his guidance.
Perhaps it was simply the fulfillment of bodily Karma or the
motiveless compassion that reacted to the desire for guidance on the part of
those sincere seekers
but something seemed to draw him back to a fuller bodily life.
Slowly, seekers would approach him to have a doubt cleared or
to simply sit in his peaceful presence.
Sivaprakasam Pillai was one of the early visitors who became captivated by the young sage.
The teachings on Self-inquiry as given to Sivaprakasam Pillai became the key message of the Maharshi.
The great sanskrit scholar and ascetic Vasishta Ganapati Muni had mastered a
broad range of scriptures, disciplines and meditation practices.
Feeling frustrated that he had not progressed further in experience
Ganapati remembered the young sage living on the hill and approached him
with great emotion, desiring to know the true meaning of tapas or spiritual practice.
The young sage gazed at him silently for a while and then replied:
"If one watches whence the notion 'I' arises, the mind is absorbed into That. '
' That is tapas. '
' When a mantra is repeated if one watches the source from which the '
' mantra sound is produced the mind is absorbed in That. '
' That is tapas."
This response on the part of the young ascetic filled Ganapati Muni with joy
and he declared that Venkataraman should now be known
as Bhagavan Sri Ramana Maharshi.
Call it by any name;
God, Self, the Heart or the seat of consciousness.
It is all the same.
The point to be grasped is this:
That heart means the very core of one's being.
The center without which there's nothing, whatever.
Questioner: How is the mind to dive into the heart?
Maharshi: The mind now sees itself diversified as the universe.
If the diversity is not manifest
it remains in its own essence.
That is the Heart.
Entering the heart means remaining without distractions.
The heart is the only reality.
The mind is only a transient phase.
To remain as oneself is to enter the Heart.
Self-surrender is the same as self-knowledge and either of them implies self-control.
Surrender can take effect only when it is done with full knowledge as to what real surrender means.
Such knowledge comes after inquiry and reflection
and ends invariably in self-surrender.
Surrender is to give oneself up to the original cause of one's being.
Do not delude yourself by imagining such a source to be some God outside of you.
One source is within oneself.
Give yourself up to it.
That means you should seek the source and merge in it.
Mind is a wonderful force inherent in the Self.
That which rises in this body as I is the mind.
If the mind, which is the instrument of knowledge and is the basis of all activity, subsides,
the perception of the world as an objective reality, ceases.
Investigate what the mind is and it will disappear.
There is no such thing as mind apart from thought.
There is no use removing doubts.
If we clear one doubt another arises and there will be no end of doubts.
All doubts will cease only when the doubter and his source have been found.
Seek for the source of the doubter and you will find that he is really non existent.
Doubter ceasing, doubts will cease.
When the mind gets absorbed in the Heart
the ego "I", which is the center of the multitude of thoughts, vanishes
and pure consciousness or the Self, which subsists during all the states of the mind,
alone remains resplendent.
it is this state, where there is not the slightest trace of the I-thought,
that is the true being of oneself.
Ramana immersed in the radiance of the Self
It is the undifferentiated light of pure consciousness
into which the reflected light of the mind is completely absorbed.
There are neither good nor bad qualities in the Self.
The self is free from all quality.
If there is unity there will also be duality.
The numeral one gives rise to other numbers.
The truth is neither one nor two.
It is as it is.
A visitor asked: When an endeavor is made to lead the right life
and to concentrate thought on the Self
there is often a downfall and break. What is to be done?
Ramana replied, It will come alright in the end.
There is the steady impulse of your determination that sets you on your feet again
after every downfall and break down
gradually the obstacles are all overcome
and your current becomes stronger.
Everything comes right in the end.
Steady determination is what is required.
It is no doubt said in some books
that one should go on cultivating one good quality after another
and thus prepare for liberation,
but for those who follow the path of self enquiry,
their effort is itself quite enough for acquiring all good qualities
they need not do anything else.
Questioner: How is one to realize the Self?
Maharshi: By overcoming mental habits.
Questioner: How to overcome the mental habits?
Maharshi: By realizing the Self.
Questioner: That is a vicious circle.
Maharshi: It is the ego which raises such difficulties,
creating obstacles and then suffers from the perplexity of apparent paradoxes.
Find out who makes the enquiries and the Self will be found.
I think there's some people who say "you have to be '
' prepared for the Ramana's teaching '
' and if you're not ready '
' you've got to do all sorts of other things to prepare yourself."
But my understanding is that Ramana Maharshi
never said to any of his enquirers, "you're not ready to see who you are. '
' go away and get yourself sorted out as a human being. '
' Go in for psychotherapy and so forth." He never,
to my knowledge, and I've read everything available in English
about him and by him.
He never said "you aren't ready."
I think everyone is ready but we pretend we aren't ready.
And if you say, "well I've got (to do) all sorts of things before I am in a position see who I am."
I say "that's never ending."
And if I had delayed,
so that I as Dauglas had sorted out, and delayed having a look to see who I am,
until I was thoroughly prepared, I would still, at age 70, be waiting.
In Self-enquiry rests our felicity and everything the heart could desire
and ignorance of who we are is the great trouble. It's a problem in our life.
and when we see who we are we find
incredible blessing
all along in every possible way.
The secret of the medicine for our problem is to see who has the problem.
Ramana is advocating a way which I find eminently practical, practicable,...
And it needs practicing, but this is the way. Have a look
at what it's like
being first person singular. Present tense.
Instead of being out there looking at yourself from a distance.
Look at yourself from no distance at all.
That what you're looking out of...
What is like here right here? And it's like gazing into vacancy.
Those who surrounded Ramana during his lifetime
came from very diverse cultural and social backgrounds.
what they had in common was a sincere aspiration to experience true inner peace and freedom.
Ramana never saw anyone as separate from himself
and had no disciples in the conventional sense.
He told a visitor in 1936:
"The person may call himself my disciple or devotee. '
' I do not consider anyone to be my disciple. '
' If people call themselves my disciples I do not approve or disapprove. '
' In my view all are alike. '
' What can I say to them? '
He regularly said that the Guru was not the physical form.
And guidance continues after the demise of the body.
Therefore there was no need to create a lineage or provide for transmission
in order to carry on successorship.
Several well-known devotees expressed the different ways in which they
experienced Maharshi's presence and teachings.
(Arthur Osborne): The inquiry is not a mental investigation
such as psychologists might indulge in.
It is not a probing into the faculties, urges, memories or tendencies
of one's conscious or subconscious mind,
but a quest of the pure "I am"-ness
that lies behind all these.
To meet the needs of various seekers, Ramana did expound various doctrines,
but we have heard him say that his true teaching, firmly based on his own experience,
is ajata: "That which was never born."
F.H. Humpphreys
The most touching sight is the number of tiny children, up to about seven years of age.
who climb the mountain all on their own to come and sit near Maharshi,
even though he may not speak a word or hardly look at them for days together.
They do not play, but just sit quietly there in perfect contentment.
A.W. Chadwick
You ARE the Self.
Ramana tells us.
Nothing but the Self.
Anything else is just imagination.
So be the Self here and now.
There is no need to run off to a forest or shut oneself in a room.
Carry on with your essential activities but free yourself from association with the doer of them.
Self is the witness.
You are That.
Suri Nagama
Bhagavan has written a song whose import is that the path
is very easy if the mind is not allowed to stray after the senses
and directed to inquire into its true nature.
Certainly, the Heart will be reached and the Self perceived.
S.S. Cohen
The teaching of Bhagavan has acquired worldwide recognition and attracted
earnest seekers from all five continents as much for its simplicity as for its
sturdy rationality which appeal both to the head and the heart.
It can however be summed up in the ancient dictum "know thyself"
or seek the seeker.
Viswanatha Swami
When Ramana spoke the word seemed to come out of an abyss.
One could see immaculate purity and non-attachment in him and his movements.
In his vicinity, the minds distractions were overpowered by an astir and potent calmness
and the unique bliss of peace was directly experienced.
Again and again he gave us the teaching
that the real Maharshi was not the body which people saw.
It was the inner being.
Those who never made the journey to India during his lifetime
may take comfort in this thought:
that it is possible to invoke his presence wherever they are
and to feel its reality in the Heart.
Ramana wrote very little and
taught mainly through the tremendous power of silence.
The writings of Ramana
were created mostly to meet the specific needs of others
and fall into two general categories.
The first is where perfect knowledge is combined with the ecstasy of devotion.
Tears of joy streamed down his face as he wrote them.
These devotional poems mirror the aspect of longing and the bliss of fulfillment.
The other writings enunciate his teachings in both poetry and prose.
These include clear expositions of the nature of God, the mind, the world
and the individual.
Just as Ramana realized the Self without previous spiritual or
philosophical instruction, he attached little importance to theoretical study.
Therefore, his writings focus on the practical approach of turning toward the source of self-knowledge
rather than getting lost in the never-ending cycle of intellectual discussion.
Ramana indicated that the Heart was another name for God or the Self.
It is called heart since it is the source from which the universe rises.
He stated: "The Heart is not physical".
In Sanskrit, Heart is Hridaya, which means "that which is the center".
Is that from which thoughts arise, on which they subsist and where they are resolved.
The Heart is the center of it all.
It is said to be the infinite.
Throughout the written works of Ramana
there is regular reference made to the Heart as the source
of one's existence.
In the invocation to the "40 verses on Existence"
the Maharshi writes:
"If reality did not exist, could there be any knowledge of existence?
Free from all thoughts, reality abides in the Heart, the source of all thoughts.
It is therefore called "the Heart".
How then is one to contemplate it?
To be as it is in the Heart
is its contemplation.
Take for instance these lines from his Atma Vidya, self-knowledge,
"Therefore, on diving deep upon the quest "Who am I?" and from whence
thoughts disappear
and consciousness of Self
then flashes forth as "I"
within the cavity of every seeker's Heart.
And this is heaven.
This is that stillness.
The abode of bliss.
In Upadesha Saram, Ramana writes in verse 10:
Absorption into the source
or core of existence or the Heart
is what the paths of karma, bhakti and jnana teach.
Now, while there appears to be apparent contradiction
in expression between devotion, bhakti,
and the more intellectual teachings on self-knowledge,
there is in truth no separation between these two.
Sri Bhagavan's emphasis on
one's unflagging concentration on the quest
"Who am I?" and from whence,
entails the most persevering devotion to self-inquiry.
The essence of devotion, bhakti,
is singleness of mind.
In the book "Ramana Arunachala", Arthur Osborne writes
It was the most majestic film I've ever seen.
The most awe-inspiring and yet without incident.
A view of the Arunachala Hill from the ashram drive
and then a tall frail light complexion man with short white hair
descending the slope of the hill with the aid of a staff.
Then, he was seen coming out of the ashram Hall stopping to smile to a baby
walking across the ashram ground.
Just simple everyday actions.
The simplicity was so natural.
So spontaneous.
When I sat in the Maharshi's presence I felt that I was in
a great white light
and then it seemed that within me
all these so-called problems I thought I had
they just vanished.
And you went through a cleansing process.
And I think to myself, "what was I so concerned about?"
It doesn't really matter. Nothing matters,
but "Who am I? Who is this? What is this...
presence, this entity, or what have you call it."
When I have questions I don't ask him anything verbally,
because isn't necessary.
The questions that you ask are answered almost immediately.
So it's a mind to mind connection rather than verbal.
Because speech just gets in your way.
I would feel as the days go by.
I would feel these questions being answered
and it would just be a slow cleansing of my entire being.
The Western civilization is too much obsessed with doing
and less with experiencing the Self.
I definitely have here Bhagavan's presence now.
I have two photographs of his in my room
and frequently our eyes meet.
On the occasion of my farewell to the ashram and to him
he looked deeply and wordlessly onto my eyes
and I felt that he had given me initiation.
I felt some vibration in my heart
and then my doubts disappeared.
So this was the first time I met this kind of teacher.
It was very direct teaching.
Not indirectly through any senses or any sign.
So, with this I mean, a direct teaching from heart to heart.
You are your own guru
and not someone who is outside who teaches you.
And this can be known by one who has really understood it.
Not by anyone else.
Guru is within you.
And the Self is that guru, not known, not outside of any man.
So you will keep quiet.
You know that I am guru and this Self is the guru itself
and there is no difference between the Self and the guru.
And you will stop your search outside
and get abiding peace within your own Self.
This has to be practiced and not listened or read anywhere.
After years of living in caves upon the Arunachala Hill
the Maharshi moved down to its base, near the resting place of his mother.
After a short time a small ashram began to take shape around him
and what is now the current Sri Ramanasramam had its modest beginning.
Seekers from all backgrounds and religions came to be in his presence.
Ramana sat in a modest Hall, available day and night to answer questions from sincere seekers.
His only possessions were a loincloth and a towel.
He never asked anything from anyone.
Until the frailty of age set in there were no set hours for approaching him.
During the final year of his life
devotees were requested to let him rest at midday.
In response to this request by ashram authorities,
Ramana himself sat outside the hall until the rule was retracted.
His humanity and sense of equality was the universal.
Give up regarding the unreal as real
Reality being yourself there is nothing for you to realize.
All that is required is that you should give up regarding the unreal as real.
Effortless and choiceless awareness is our real state.
If we can attain it or be in it that is alright.
But generally one cannot reach it without effort; the effort of deliberate meditation.
All the age long tendencies carry the mind outward and turn it to external objects.
All such thoughts have to be given up and the mind turned inward.
For that, effort is necessary for most people.
Questioner: mind always wanders. I cannot control it.
Maharshi: It is the nature of the mind to wander.
You are not the mind.
The mind springs up and sinks down.
It is impermanent, transitory, whereas you are eternal.
Knowing one's Self is only being one's Self
as there is no second existence.
This is self-realization.
The state we call realization is simply being one's Self.
Not knowing anything or becoming anything.
If one has realized he is that which alone is and which alone has always been,
he cannot describe that state.
He can only be That.
Still it is a wonder that to teach this simple truth
there should come into being so many religions,
creeds, methods and disputes among them.
All a pity. All a pity.
In 1949 it was detected that the Maharshi had malignant sarcoma in his left arm.
In spite of intense medical care on April 14 1950
his physical end was apparent.
The last photo of Ramana was by the French photographer Henri Cartier-Bresson
taken just 10 days before the Maharshi left the body.
In the evening,
as devotees sat on the terrace outside the room built specially for his convenience during this last illness
they spontaneously began to sing the refrain to one of his stirring hymns to Arunachala.
Arthur Osborn writes about that evening.
On hearing it, Romana's eyes opened and show.
He gave a brief smile of indescribable tenderness.
From the outer corner of his eyes tears of bliss rolled down.
One more deep breath
and no more.
At that very moment, 8:47 p.m.,
an enormous star trailed slowly across the sky
passing to the northeast of the peak of a Arunachala.
The meteor was noted as far away as Bombay.
He must have been suffering and yet all during his illness
those eyes just never lost their luminosity.
Bhagavan's body and his essence were two separate (things) and so he just ignored the body.
To try to describe the presence of Ramana Maharshi in words is very very difficult,
because you feel... you feel his presence, you feel his luminosity,
you feel his greatness
you feel that the whole world is there.
He is trying to impart the entire world to you and the real reality
of who you really are.
And you just sit there awed by the light in his eyes.
And his being it's just like if someone had turned on a bright light
and there is this person with a beautiful aura.
the whole body is as if it were transformed into light.
I do think the great message of Ramana for me
is that it's available now just as we are in full strength.
Available now. Not an inferior version.
It's available now. And of course people say,
"Well, Douglas, you're misleading people, because you're giving the impression is too darned easy."
Well I'm not. Or I hope I shouldn't do, because I always had
(said that) practice is essential.
You have to practice it. But the practice is
not the practice for achievement of some goal in the future.
The practice is enjoyment now and it lubricates the wheels of one's life.
This is for the West.
Ramana speaks to us in the West.
According to what is universal, neither East nor West.
And the valuable part of Ramana Maharshi for me
is what is noted then by universal.
In Ramana ashram the teacher is no more there,
but people from all over the world are going there and they get peace of mind
and it will continue like this.
...and don't go outside, but keep quiet in this quietness.
Mind will automatically return to its source.
Having returned there, the mind is lost
and there is no mind now.
To search for the light or wisdom anywhere else and there will be
tremendous fountain of peace.
And our doubts are cleared and he will keep quiet
not by tongue, but his heart as ego is absolutely finished.
This is called peace in returning to the source.
One has to be very seriously in search of
his or her own Self.
Now, we come right to the heart of the matter.
With Sri Ramana's
Who am I
as the heart of self-inquiry
precisely upon the instant that that question is asked
sincerely and earnestly
and one sees the answer to it,
upon that very instant all
of these negativities drop away.
There is no process.
No time elapsed.
One is Self-realized.
This path of self-inquiry
is not a path that was available only during the lifetime of the Maharshi.
Rather it is a new beginning.
A direct approach available to seekers who wish to realize the infinite nature
of their real being.
The unique manifestation of the supreme reality which we call Ramana Maharshi
is always present as the heart of all things.
By whatever name we prefer to call it,
if we but genuinely turn in its direction
this wellspring of peace and happiness
will illumine our minds and hearts
with the knowledge and understanding of who and what we really are.
To those who begged him not to leave,
Ramana made it very clear that he was not the body so there was no concern for his leaving.
He told those around him
They say that I am dying
But I am not going away.
Where can I go?
I am here.
Ramana Maharshi's words and presence
remain vibrantly alive
to those who seek the source of their true being.
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