Tuesday, 31 May 2016

What is the logic for believing that happiness is what we actually are?

In a comment on my previous article, How to attend to ourself?, a friend called Sundar referred to my reply to his previous comment and wrote, ‘You have not explained the logic by which you say that we can get infinite peace and happiness when we manage to be attentively aware of ourself alone’, and regarding Bhagavan’s argument that we can understand that happiness is our real nature because in sleep we are perfectly happy just being aware of nothing other than ourself, he objected, ‘I can only be certain of having had a sleep with dreams. Because I can recall some of these dreams in the morning. But, I can not be sure of even having had a dreamless sleep. Hence, I can not speak of a ‘perfectly happy’ time during the dreamless sleep’. This article is therefore addressed to him in reply to this comment of his.

Wednesday, 25 May 2016

How to attend to ourself?

In a comment on my previous article, We can separate ourself permanently from whatever is not ourself only by attending to ourself alone, a friend called Chinmay Shah wrote, ‘I just wanted to know some practical methods/techniques by which one can attend to the self. I have read the 7th & 8th chapter of Path of Ramana - part 1, & understood that self attention is indeed the only way towards being SELF. But it would be really helpful, if some simple practical methods/techniques are given wherein any one who reads all this can really pay attention to the SELF practically’, so this article is addressed to him in reply to this.

Tuesday, 17 May 2016

We can separate ourself permanently from whatever is not ourself only by attending to ourself alone

In a recent comment on one of my old articles, Ātma-vicāra and the ‘practice’ of nēti nēti, a friend called Roger tried to explain why he considers that ātma-vicāra (self-investigation) and nēti nēti (which literally means ‘not thus, not thus’, ‘not so, not so’ or ‘not like this, not like this’, and which is generally considered to be the practice of meditating on the idea that the body, mind and other adjuncts that we mistake to be ourself are not ourself) are both ‘entirely valid and have the same potential’, and that nēti nēti is ‘one method of keeping attention fixed on “I”’, one among ‘multiple other such methods’, so this article is my reply to him.

Sunday, 8 May 2016

The ego is the thinker, not the act of thinking

In a comment on my previous article, The person we seem to be is a form composed of five sheaths, a friend called Ann Onymous wrote, ‘Ego is the very thinking that there is, or even seems to be an ego’, but this is confusing an action with the actor, mistaking the former (the thinking) to be the latter (the thinker). Thinking that there is an ego or that there is no ego, that it actually exists or just seems to exist, or thinking any other thought about it or about anything else cannot be the ego, because thinking is an action, whereas the ego is the thinker, the one who does that action.

If the ego were the act of thinking, we could investigate it simply by observing our thinking, which is obviously not the case. To investigate this ego we must ignore all thinking and observe only the thinker, the one who is aware of thinking and of the thoughts produced by thinking. Therefore it is necessary for us to clearly distinguish the thinker from its thinking, and also from whatever it thinks.

Thursday, 5 May 2016

The person we seem to be is a form composed of five sheaths

In a pair of comments that I wrote in reply to some other comments on my previous article, Self-investigation (ātma-vicāra) entails nothing more than just being persistently and tenaciously self-attentive, I explained:
What is a person? It is a set of phenomena centred around a particular body, and it has both physical and mental features. Though its physical and mental features change over time, however extreme those changes may be we identify it as the same person because it is the same body that displays those changing features. It starts its life as a baby, and it may end it as an old man or woman, but throughout its life and in spite of all its changes it is the same person. As we all know, there seem to be many people in this world, and each of them seem to be sentient, but what makes them seem to be so?