tag:blogger.com,1999:blog-7345918888953765241.post581631053709962959..comments2023-10-16T13:06:42.360+01:00Comments on Happiness of Being: The Teachings of Bhagavan Sri Ramana Maharshi: Dṛg-dṛśya-vivēka: distinguishing the seer from the seenMichael Jameshttp://www.blogger.com/profile/03460943269122289281noreply@blogger.comBlogger104125tag:blogger.com,1999:blog-7345918888953765241.post-69630551201162554742015-06-28T13:43:47.605+01:002015-06-28T13:43:47.605+01:00Thanks who ? for your views about my questions.
To...Thanks who ? for your views about my questions.<br />To remember the immeasurable love of our real being-you name it our guru-is surely the best precondition to commence a deep contemplation.<br />But I do not see that your tips can be much helpful in that case.<br />I tell you :<br />Now I am on holiday at the southcoast of the island of Crete in Greece.<br />In front of me is the Mediterranean Sea in direction to Africa. Behind me are steep slopes with sheer rocks. It is late afternoon, early in the evening, the evening sun says now goodbye. I am now in a state of "relative repose". I am sitting very comfortably on a level stone under an olive-tree in a olive grove. I catch some fragrances and scents of blooming plants.<br />I only hear the rhythmical roar of the waves and some goates are grazing and bleating very near. No people are seen. All around is peace. I am just the center of that inexpressible idyll. I left all my troubles, wishes and worries. Now I feel in real heavenly paradise and fully happy.<br />I feel the pulsing of the (physical) heartbeat. The breath is flowing in perfect rhythm.<br />Now I let go all the peaceful feelings, thoughts and impressions. All what I am is subsiding in my source which I call Arunachala. I am just self-attentive now.<br /><br />But why do I return to the feeling of my limited ego again after some time (one or two hours)?<br />That is what I wanted to get to know.Kamadhenunoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-25638657721829397712015-06-28T13:02:52.241+01:002015-06-28T13:02:52.241+01:00Yes Who?, I agree when you write:
Words and conce...Yes Who?, I agree when you write:<br /><br /><i>Words and concepts fail utterly in their attempts to describe an experience that transcends them.</i><br /><br />How can our words, and the jnani's words are no better in this regard, describe the experience of absolute silence? This absolute silence can only be achieved once we manage to annihilate our ego and mind. Therefore how can our words capture this silence or mouna? In fact words can only indicate the correct method of practice and the state of perfect self-abidance, but the same words have to eventually given up in order to merge in ourself alone. Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-64451492238651470912015-06-27T18:38:15.193+01:002015-06-27T18:38:15.193+01:00Kamadhenu , though you have clearly addressed your...Kamadhenu , though you have clearly addressed your questions to Michael , i am tempted to post my (uncalled for) views in reply to your questions.<br /><br />The application of dṛg-dṛśya-vivēka is the same practice of atma-vichara regardless of external scenarios. So , in the context of the 'beach scenario' which you portray , as in any other scenario , atma-vichara entails trying to pay attention only to ourself (which necessarily implies not attending to anything else).<br /><br />I appreciate the seemingly insurmountable difficulty of achieving this in practice. What generally helps in this practice is to contemplate on the teachings about and importance of atma-vichara. We must remember to be self-attentive in order to be self-attentive , and such contemplation reminds us of that.<br /><br />While walking/sitting leisurely on the beach , such contemplation can be commenced. Alternatively , we may reflect on the greatness of our guru with increasing love. The immeasurable love our guru has for us is surely worthy to be remembered and praised at all times , specially at such times when we are in a state of relative repose.<br /><br />I'm afraid that even the atma-gnani can not give an ' approximately a graphic description where the point is on which the mind is seeing its own cittva and is seeing tattva ?' , because when the mind sees tatva , it is no longer the mind , but tatva itself. Words and concepts fail utterly in their attempts to describe an experience that transcends them.who?noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-45062363113251780712015-06-27T16:24:18.303+01:002015-06-27T16:24:18.303+01:00Michael,
regarding section 7. To see what is real ...Michael,<br />regarding section 7. To see what is real we must give up seeing what is seen (drsya), could you please give an illustration/demonstration to us how to manage giving up seeing what is seen<br />while using the following example : I am sitting/walking on the beach and I am watching the oceanwaves coming and going ?<br />On which point do we have give up attending to or being aware of any external visayas or objects of cognition ?<br />Can you give approximately a graphic description where the point is on which the mind is seeing its own cittva and is seeing tattva ?Kamadhenunoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-45182047994888479282015-06-27T01:58:28.875+01:002015-06-27T01:58:28.875+01:00Sivanarul,
sensory perception may be surely far fr...Sivanarul,<br />sensory perception may be surely far from physical reality but is at least home-made.Slowwormnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-58206212308520390982015-06-27T01:45:43.246+01:002015-06-27T01:45:43.246+01:00Slowworm,
Parallel universes is a widely accepted...Slowworm,<br /><br />Parallel universes is a widely accepted hypothesis that can be directly inferred from String theory (which is also widely accepted). While it has not been proven yet, there will be experiments conducted in the future that may likely prove it (just like Higg's Boson was proved in 2013 or 2014).<br /><br />Sensory perceptions do not relay an accurate model of physical reality. Your eyes, when it sees seomthing only sees roughly 20 to 30% of it. You brain interprets the remaining and comes up with a model of the physical reality in your head. So sensory perception is not always a conveyor of physical reality.<br /><br />http://www.mnn.com/green-tech/research-innovations/stories/parallel-worlds-exist-and-interact-with-our-world-say<br /><br /><br />Sivanarulnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-86788983062122265882015-06-27T01:43:49.727+01:002015-06-27T01:43:49.727+01:00Sanjay Lohia,
therefore let us destroy the ego.Sanjay Lohia,<br />therefore let us destroy the ego.Slowwormnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-18338912629418940552015-06-27T01:40:24.308+01:002015-06-27T01:40:24.308+01:00Sivanarul,
though time as a chronological sequence...Sivanarul,<br />though time as a chronological sequence is never experienced by us, it is a suitable working hypothesis in our daily life -even if time would do a headstand.Slowwormnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-19213486284152673192015-06-27T01:13:18.171+01:002015-06-27T01:13:18.171+01:00Sivanarul,
the theory of parallel universes seems ...Sivanarul,<br />the theory of parallel universes seems to be fairly fantastical and preposterous.<br />So I rather do rely on my own sensory perceptions and experiences.Slowwormnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-39385807557565968072015-06-25T09:47:20.560+01:002015-06-25T09:47:20.560+01:00Yes, Bob-P, as you say, we do not experience space...Yes, Bob-P, as you say, we do not experience space and time temporarily in our sleep or in other similar states of <i>manolaya</i>. Similarly on <i>manonasa</i> also we will not experience space and time, but it will be a permanent destruction of our ego, space and time, all at one time.Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-48196765176358649752015-06-25T08:04:00.724+01:002015-06-25T08:04:00.724+01:00From my understanding space and time exist only fr...From my understanding space and time exist only from a dualistic perspective along with the oberver and observed. The observed and observer appear similtaneously within or on our true non dual being counciousness. For this to happen a false identification with a body is needed and it all happens similtaneously. <br /><br />As space and time seem to only exist from my own perspective in dream and waking but not in deep sleep it can't be real but is instead unreal alng with the experiencer.<br /><br />In deep sleep where I / we experience myslef as the undual being counciouness no time exists.<br /><br />I think space and time is unreal just as the world and the false "I" egoic counciouness that creates all duality. It seems we are gods trapped in our own imingary dualistic creation ... limited gods sleeping who are really the one real unlimited infinite God "I" <br /><br />In appreciation <br />Bo b Bob - Pnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-49727085462518271982015-06-25T07:31:59.228+01:002015-06-25T07:31:59.228+01:00Slowworm, you say: 'After experiencing of noth...Slowworm, you say: 'After experiencing of nothing other than what/who we really are, space and time will probably also disappear - appropriate to the occasion'.<br /><br />According to Bhagavan's teaching space and time will certainly disappear after our 'experience of nothing'. Space and time depends on the seeming existence of our ego, and once this ego is destroyed by our vigilant self-attentiveness, how can space and time survive?<br /><br />Space and time are as much a myth as our ego or mind, but they all seemingly exist together or are destroyed together.Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-2870534098471377772015-06-25T01:01:49.811+01:002015-06-25T01:01:49.811+01:00At the subatomic level, time seems to be able to f...At the subatomic level, time seems to be able to flow backwards and the future seems to be able to change the past. Other than the famous double-slit experiment, another one was conducted recently and details can be found at:<br />http://secondnexus.com/technology-and-innovation/physicists-demonstrate-how-time-can-seem-to-run-backward-and-the-future-can-affect-the-past/<br /><br />Even in duality we never experience past or future (other than as thought) and hence time as a chronological sequence is never experienced by us. Other than for practical uses like appointments, planning a trip etc, time has really no significance or real existence even in our "real" world.Sivanarulnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-41743194532027616692015-06-24T23:05:13.997+01:002015-06-24T23:05:13.997+01:00Slowworm,
Fair enough. I was only kidding about t...Slowworm,<br /><br />Fair enough. I was only kidding about time. That being said, in yoga vashistha, the jiva is described to be living multiple lives in parallel. So even in duality, the chronological sequence of events is not rock solid. Theory of parallel universes also support this notion where it is said that the individual exists as all possibilities in the parallel universes. So in one he is a king, in the other he is a poor man. Sivanarulnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-50189853354381954562015-06-24T21:38:30.522+01:002015-06-24T21:38:30.522+01:00Sivanarul,
in duality we cannot ignore/disregard t...Sivanarul,<br />in duality we cannot ignore/disregard the chronological sequence of events.<br />After experiencing of nothing other than what/who we really are, space and time will probably also disappear - appropriate to the occasion.<br />Yes, in accordance with our vasanas, faith in our pure awareness - you name it inner guru - will show us the most fitting path.Slowwormnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-77165108919252834442015-06-23T00:26:45.134+01:002015-06-23T00:26:45.134+01:00Slowworm,
Very true. But when one finds non-exist...Slowworm,<br /><br />Very true. But when one finds non-existence of ego, it is said that time will be found to be non-existent also. So no aeons would have passed :-). It "might" be like having woken up from a non-dreamt dream. Who knows. I am still dreaming.<br /><br />Regarding difficulty in letting go of the ego, most spiritual aspirants are in a similar category. We simply have to keep up with whatever Sadhana that appeals to us and have more faith in what our inner guru says, irrespective of whatever else is going on. Only the inner guru knows one's vasanas and the best path one should take. There is no "one size" fits all.<br /><br />BTW, on a separate note for everyone, there are excellent talks by Swami Sarvapriyananda of Ramakrishna mission on youtube. While the material will not be new to most people who have read Bhagavan's teachings, I found the swami's talk very reinforcing. He is an excellent speaker.<br /><br />Sivanarulnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-2637388157028425762015-06-22T22:17:47.023+01:002015-06-22T22:17:47.023+01:00Sivanarul,
to celebrate such a glorious moment bef...Sivanarul,<br />to celebrate such a glorious moment before it occurs seems not appropriate,<br />because between the solemn ceremony and the celebrated occurrence maybe pass a period of 1000 aeons.<br />If after finding the non-existence of the ego will be anyone thirsting present to have something liquid in store we can leave it to Isvara as the ruler of the universe. Cheers for all !Slowwormnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-79395255979207014592015-06-22T21:23:12.430+01:002015-06-22T21:23:12.430+01:00Michael,
thank you again for your prompt outstandi...Michael,<br />thank you again for your prompt outstanding reply along with the corrected translation.<br />I noticed the repetition of the first three sentences of verse 6 of Sri Arunacala Navamanimalai, but I thought Bhagavan was enjoying his poetic licence. Lacking of knowing Tamil I did not compare the word-separation. <br />Moreover you quite rightly corrected me: It is not Kamari as our ever-awake self-awareness who has taken a nap but I, because I have ignored my real being and instead I have dreamed that I am an embodied person. So it is completely up to me to apologize to Arunachala for my unforgivable blaming him.<br />Further I have to admit shamefacedly that I am still not willing to let go of my ego. Only my glaring and flagrant blindness could make me blame my dear Arunachala for my own fault. But to a certain part I let myself be induced by Bhagavan’s blaming Kamari. Bhagavan it would bring you honour if you do not refute that you are partly responsible for my inappropriate behaviour/lapse.<br />In deep reverence I bow my head to you, Kamari-Arunachala.<br />As Michael indicates: Upon you – Lord Arunachala - I am totally dependent for everything. Please make complete my taking refuge in the fortress of your feet. Annamalai, may you chase away the mighty Anangan [Kama, the ‚bodiless one‘] ! Let Kama be on the run from you Siva, Lord of Mercy, for ever and ever.Slowwormnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-8482495136549116172015-06-22T18:00:19.048+01:002015-06-22T18:00:19.048+01:00Yes, Slow-worm, Aruṇācalēśvara is a compound of tw...Yes, Slow-worm, Aruṇācalēśvara is a compound of two words, <i>aruṇācala</i> (Arunachala) plus <i>īśvara</i> (which means God as the ruler of the universe), so it is another name for Arunachala.<br /><br />I have just noticed, as you had probably already noticed, that there is a repetition of the first three sentence in the translation I gave of verse 6 of <i>Śrī Aruṇācala Navamaṇimālai</i>. I had meant to make a correction in the last sentence, but it seems that somehow I pasted the entire translation over it, so the correct translation is:<br /><br />‘O Arunachalesvara, you are always described by devotees as Kamari [the slayer of <i>kāma</i> or lust]. Yes, yes, true. [However] doubt arises whether this [name] is suitable for you. If it is suitable, how can that mighty Anangan [Kama, the ‘bodiless one’], though brave and valiant, enter a mind that takes refuge in the fortress of the feet of you, who are Kamari?’<br /><br />The slayer of <i>kāma</i> never takes a nap, because he is our ever-awake self-awareness, but <i>kāma</i> (sexual desire) arises in us because we have taken a nap — that is, because we have ignored what we really are and are dreaming that we are an embodied person. Though we would now like to take refuge in the fortress of the feet of Arunachala, we have not yet done so completely, because we are still not willing to let go of our ego entirely, so if we blame Arunachala, we are blaming him for our own fault.<br /><br />In the Indian <i>bhakti</i> tradition devotees often take the liberty of blaming God, as Bhagavan does in this verse, because we are free to take such liberties, since he is our own self and hence our nearest and dearest. Of course we know that we alone are to blame, but by blaming him we remind ourself of how totally dependent we are upon him for everything.Michael Jameshttps://www.blogger.com/profile/03460943269122289281noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-42940485800088170402015-06-22T14:29:10.005+01:002015-06-22T14:29:10.005+01:00Many thanks, Michael
for the given translation of...Many thanks, Michael <br />for the given translation of the quoted verses of one of the five emotional Hymns to Arunachala :Sri Arunacala Navamanimalai, the Necklet of Nine Gems.<br />Thank you also for stressing again that the only means to free ourself from sexual desire is destroying this ego by vigilant self-attentiveness.<br /><br />I assume that 'Arunac(h)alesvara' means the same as Arunachala.<br />Yes, to me too doubt arises whether 'Kamari' as the slayer of kama/lust is the fitting title of Arunachala. Maybe also a killer takes sometimes a nap. So Kama occasional continues to creep seemingly unimpeded in my mind.<br />Or is my already taken refuge in the fortress of the feet of Arunachala not complete ?<br />You are wright, having sexual desire is the nature of animal bodies.<br />But I thought having an human body would contrast sharply with an animal desire.<br />But as you write the only recourse is to pray :<br />Oh Arunachala ! Give only ever-increasing love for your feet !Slow- wormnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-10955954791901687212015-06-21T17:28:04.778+01:002015-06-21T17:28:04.778+01:00Slow-worm, regarding the tireless ‘terror’ of sexu...Slow-worm, regarding the tireless ‘terror’ of sexual desire, it is something we can never free ourself from so long as we experience ourself as a body. Sometimes it may wax and at other times it may wane, but it is always there lurking inside us, waiting to pounce and bring us under its sway once again. This is why for our sake Bhagavan composed verse 6 of <i>Śrī Aruṇācala Navamaṇimālai</i>:<br /><br />காமாரி யென்றுநீ யன்பரா லென்றுமே கதித்திடப் படுகின்றா<br />யாமாமெ யுனக்கிது வாமாவென் றையுறு மருணாச லேச்சுரனே<br />யாமாயி னெங்ஙனத் தீரனே சூரனே யாயினும் வல்லனங்கன்<br />காமாரி யாகுமுன் காலரண் சரண்புகு கருத்தினுட் புகவலனே.<br /><br /><i>kāmāri yeṉḏṟunī yaṉbarā leṉḏṟumē kathittiḍap paḍugiṉḏṟā<br />yāmāme yuṉakkidu vāmāveṉ ḏṟaiyuṟu maruṇāca lēśśuraṉē<br />yāmāyi ṉeṅṅaṉad dhīraṉē śūraṉē yāyiṉum vallaṉaṅgaṉ<br />kāmāri yāhumuṉ kālaraṇ śaraṇpuhu karuttiṉuṭ puhavalaṉē</i>.<br /><br /><b>பதச்சேதம்:</b> காமாரி என்று நீ அன்பரால் என்றுமே கதித்திடப்படுகின்றாய். ஆம், ஆம், மெய். உனக்கு இது ஆமா என்று ஐ உறும், அருணாசலேச்சுரனே. ஆம் ஆயின், எங்ஙன் அத் தீரனே சூரனே யாயினும் வல் அனங்கன் காமாரி ஆகும் உன் கால் அரண் சரண்புகு கருத்தினுள் புக வலனே?<br /><br /><b><i>Padacchēdam</i></b> (word-separation): <i>kāmāri eṉḏṟu nī aṉbarāl eṉḏṟumē kathittiḍappaḍugiṉḏṟāy. ām, ām, mey. uṉakku idu āmā eṉḏṟu ai uṟum, aruṇācalēśśuraṉē. ām āyiṉ, eṅṅaṉ a-d-dhīraṉē śūraṉē āyiṉum val aṉaṅgaṉ kāmāri-y-āhum uṉ kāl araṇ śaraṇpuhu karuttiṉuḷ puha valaṉē?</i><br /><br /><b>English translation:</b> O Arunachalesvara, you are always described by devotees as Kamari [the slayer of <i>kāma</i> or lust]. Yes, yes, true. [However] doubt arises whether this [name] suitable for you. O Arunacalesvara, you are always described by devotees as Kamari [the slayer of kāma or lust]. Yes, yes, true. [However] doubt arises whether this [name] suitable for you. If it is suitable, how can that mighty Anangan [Kama, the ‘bodiless one’], though brave and valiant, enter a mind that takes refuge in the fortress of the feet of you, who are Kamari?<br /><br />As Bhagavan indicates here, the only refuge where we can escape sexual desire is the fortress of the feet of Arunachala, and since his feet exist deep in our heart as our own self, we can take refuge in them only by subsiding within. As soon as we allow ourself to come out as this ego, we are opening the door of our mind to lust, so it can enter us at any moment. That is, so long as we attend to anything other than ourself, we experience ourself as a body, and the nature of animal bodies is to have sexual desire. Therefore the root of sexual desire is our ego, so we can free ourself from it only by destroying this ego by vigilant self-attentiveness.<br /><br />However, due to our strong outward-going desires, we are often not able to hold on to self-attentiveness (the feet of Arunachala), so at such times our only recourse is to pray to him to give us ever-increasing love for his feet, as Bhagavan sings at the end of the next verse of <i>Śrī Aruṇācala Navamaṇimālai</i>: ‘உன்றன் கழல் இணையில் காதல் பெருக்கே தருவாயே’ (<i>uṉḏṟaṉ kaṙal iṇaiyil kādal perukkē taruvāyē</i>), which means, ‘give only increasing love for your two feet’.Michael Jameshttps://www.blogger.com/profile/03460943269122289281noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-4406516386726362832015-06-21T00:20:56.973+01:002015-06-21T00:20:56.973+01:00Slow-worm,
If you are used to drinking, better dr...Slow-worm,<br /><br />If you are used to drinking, better drink up (responsibly of course, for your own safety) before finding that the ego is non-existent. After finding it, there will be no one who needs a drink and no one to buy a drink -:). <br />Sivanarulnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-71420809999437590772015-06-20T23:57:35.880+01:002015-06-20T23:57:35.880+01:00Thanks Michael for your detailed reply to each of ...Thanks Michael for your detailed reply to each of the four questions<br />1) Instead of rising as this ego we should just remain as we always really are, indeed. Seen from my point of view: As soon as the ego has grasped the body form we seem to have lost a good chance of winning. For example to have the masculine sexual desire under controll is if at all possible for me only with some difficulty. Even when successfully controlled a half year the next day I cannot suppress the lust of flesh not even for a second more.<br />After satisfying the strongest sexual desire I am able to keep a curb on my lustfulness and to keep my sexual emotions on a tight rein. But after some time <br />the mentioned terror starts tirelessly again. Therefore in this case I can not at all confirm any tiredness of the ego.<br />So I am able to tell a thing or two about the power of the seemingly risen but not actually existing ego – although only in my own self-ignorant view.<br />2) Hence the only solution to any question about the paradoxical ego is to investigate it to see what it really is. My hope is that I will find then that it is only our infinite and immutable self-awareness , which has never risen or experienced anything other than ourself.<br />3) Projected bodies and memories are just adjuncts of the formless and featureless ego which will even after the so-called death be the same ego, exept we do experience ourself as we really are.<br />4) If after investigation I will find that the ego is non-existent, the drinks are on me this evening.<br />All we need is only investigation ourself to see whether we are actually this ego that we now seem to be. We need nothing but successful application of this cure-all.Slow- wormnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-44191847146408678052015-06-20T13:03:21.746+01:002015-06-20T13:03:21.746+01:00Friends, Michael has written in a comment addresse...Friends, Michael has written in a comment addressed to Slow-worm (dated 19 June 2015 02:17) as follows;<br /><br /><b><i> But how can the ego cease to exist in sleep and then come into existence again whenever it wakes into another dream? This is a question that cannot be answered, because it presupposes that this ego has really come into existence, which is not the case. Even when it seems to exist, this ego does not actually exist, and even its seeming existence is only in its own self-ignorant view, so it is a paradox, and hence the only solution to any question asked about it is to investigate it to see what it really is. If we do so, we will find that it is only our infinite and immutable self-awareness, which has never risen or experienced anything other than ourself.</i></b><br /><br />What a mystery! Our ego is non-existent in sleep, and even when it seems to exist as in our waking and dream states, it actually does not exist, but this entire world picture is created and sustained by this illusory, non-existent ego. This is <i>maya</i> - a non-existent ego creating a non-existent world picture, and then the same ego makes all sort of efforts only to dissolve or destroy itself. What a mystery!Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-88193908953072398912015-06-19T12:52:54.542+01:002015-06-19T12:52:54.542+01:00Slow-worm, in reply to each of the questions you a...Slow-worm, in reply to each of the questions you ask in <a href="http://happinessofbeing.blogspot.com/2015/05/drg-drsya-viveka-distinguishing-seer.html?showComment=1433812669857#c8311054735432527664" rel="nofollow">your latest comment</a>:<br /><br />1) What our ego essentially is is only our formless and featureless self, so if it remained as such it would never get tired. However, because it is not content to remain as such, it rises by grasping forms, each of which has features, and the first form it grasps is a body, which it immediately experiences as if it were itself. So long as it experiences itself as a body, it also experiences other forms, and since experiencing forms entails directing its attention away from itself, it becomes tired by doing. Therefore if we want to experience a state of perfect rest in which we can never become tired, we should not rise as this ego but should just remain as we always really are.<br /><br />2) The state that we call waking is just another dream, and all dreams are created only by the rising of the ego. Since this ego is what we seem to be whenever we experience ourself as anything other than what we actually are, there can only ever be one ego, so it is always the same ego that rises and experiences any dream. But how can the ego cease to exist in sleep and then come into existence again whenever it wakes into another dream? This is a question that cannot be answered, because it presupposes that this ego has really come into existence, which is not the case. Even when it seems to exist, this ego does not actually exist, and even its seeming existence is only in its own self-ignorant view, so it is a paradox, and hence the only solution to any question asked about it is to investigate it to see what it really is. If we do so, we will find that it is only our infinite and immutable self-awareness, which has never risen or experienced anything other than ourself.<br /><br />3) The waking ego and the dreaming ego are the same ego, and the only difference between this ego in one state and another is the body that it grasps as itself. In each state it projects a different body, which it experiences as itself, but any such body is just an adjunct, whereas the ego that experiences it remains the same. If we do not experience ourself as we really are, when the dream of our present waking life comes to an end, we will sooner or later begin to dream some other dream, in which we will remember nothing about our present life, but even our memories are just adjuncts, so we will still be the same ego.<br /><br />4) Yes, because our ego rises only from ourself, so when it subsides there is no place other than ourself in which it could subside. Except ourself, everything else comes into existence only when our ego rises and ceases to exist when our ego subsides (as Bhagavan says in <a href="http://happinessofbeing.blogspot.co.uk/2015/05/the-ego-is-essentially-formless-and.html#un26" rel="nofollow">verse 26 of <i>Uḷḷadu Nāṟpadu</i></a>), so we are the only thing from which our ego could arise and into which it could subside. However, if we investigate it, we will find that it is non-existent, so it has never actually arisen or subsided.<br /><br />Therefore all we need do is only investigate ourself to see whether we are actually this ego that we now seem to be, because if we succeed in our investigation, we will find that there is no ego to ask any questions or to ask any questions about.Michael Jameshttps://www.blogger.com/profile/03460943269122289281noreply@blogger.com