Ramana Maharshi (1879-1950) was een van de grote Indiase leraren die in de 19e en 20e eeuw ook in het westen bekend werden, zoals Ramakrishna, Vivekananda enYogananda.
Hij wilde geen volgelingen en onderwees geen dogma’s, net als Krishnamurti later zou doen, en met wiens leer er duidelijke overeenkomsten zijn. Hij beïnvloedde vele duizenden mensen, waaronder Paul Brunton.
We are so oblivious of our real self that we never trouble to
analyse the content and the constitution of our own being.
Unless we have confidence in the reality of our true being and
feel there is something in us abiding forever that is the source
of knowledge and happiness, we will not start on the adventure in
the search for Truth.
Most consider themselves weaklings, incapable of achieving what
they want. Some think that they are miserable sinners with no
hope to improve themselves and to become good citizens. They
have no faith in themselves because they have not clearly
understood their real nature. They think they are merely the
body or the mind, which are ultimately perishable. For such,
death has great terror. They think that when their physical body
disappears they will come to an end.
All the religions of the world have assured their followers they
will survive after the death of the body and told them that they
will be held accountable for their deeds performed in this world.
They will reap what they have sown. They will go to either hell
or heaven according to their good or evil deeds. Or they will
return to earth to enjoy the results of their good actions and
suffer for their evil ways.
Mysticism, occultism, or yogic sadhana also draw our attention to
the fact of our survival after bodily death. They say that one
may consciously realise the continuity of one’s existence here
and now in embodied life.
There were and still are various schools of sadhana or spiritual
discipline. They hold out the definite hope of our realising the
true Self and thus end our fear of death. In Eastern countries,
especially in India, several schools of spiritual discipline
still exist. In these schools, the devout aspirants pursue
spiritual development according to the instructions of their
gurus. Some teachers subject their disciples to the severest
discipline and austerity.
In the last quarter of the nineteenth century, a young man of
fifteen or sixteen set his heart on spiritual adventure. He
renounced his home, a worldly career, and all earthly desires,
devoting himself completely to the search for Truth. By dint of
his perseverance, intense sadhana, and one-pointed, single-minded
devotion, he realised his goal.
As a result of direct experience and in answer to earnest enquiry
from eager and searching people, he noted a few definite,
concise, and helpful suggestions for treading the path that he
had successfully trodden. His instructions are simple yet
profound. The analytical and scientific method pointed out by
him appeals to the modern mind.
He does not call upon us to pin our faith to this, that, or other
dogma nor has he given any mantra. He does not expect his
devotees to follow his path uncritically. Knowing the condition
of the modern mind and its lack of faith in spiritual things, he
advised that the dictates of reason be followed and well-known
methods of investigation and self-enquiry be pursued.
This sage of Arunachala teaches the elimination of vestures one
after the other, bringing one to a point of finding one’s real
locus standi. Deny everything else, but one cannot deny one’s
own being. Its continuity can be perceived by casting a glance
from present age back to infancy. Doing this draws one to a
conclusion. Although mind and body undergo various changes,
one’s self or identity has not changed. One is what one has been
from beginning of conscious existence to where one stands today.
Before beginning the quest for Truth, we are told to first
analyse the constitution of our own being. We then find there is
something in us that has undergone definite changes. Recognise
it as something unreal or impermanent. The total of our sense of
egoity has an element of reality. That is the light of
consciousness manifesting as “I am.” We recognise this as real.
Unlike its vestures, it is constant and unchanging. We should
gradually dissociate ourselves from the vestures and dwell in
thought in that pure “I am.” This practice is a step towards
finding the real Self. The sage tells us that we can surely find
the Self by holding to this.
Briefly stated, mind and body change so they are unreal. As the
“I” exists continuously, I am the real as the pure “I am.” I may
reject my vestures. They are not my real self. They are objects
I perceive. I cannot possibly dissociate myself from my own
being because it is that which perceives. Hence the “I am” is
the truth of me. All else is not “I.”
By this analytical process, we gain an intellectual grasp of the
truth of the Self. That is a mere mental abstraction. We need
to experience the conscious presence of the Self.
Sri Raman Maharshi advised us not to lean too much upon sacred
scriptures or external guides, but rather to depend upon Self.
When we get a glimpse of It, we shall discover that Its nature is
Sat, Chit, and Ananda (Truth, Knowledge, Bliss). These are the
admitted characteristics of the Supreme Self. It is unrelated,
formless, nameless, timeless, spaceless, absolute, one without
a second, and an unchanging source of wisdom and bliss.
In the beginning, our knowledge of Self is indirect. As we
proceed on Its quest on the authority and evidence of persons who
have realised It by their own self-effort, we begin to have
direct experience of what we really are in essence. Before we
can have the direct experience that will deepen our faith, we
have to learn to probe and dive deep into our inner self.
If we start on our spiritual adventure with faith and confidence,
we shall overcome the difficulty of the wandering mind and
shifting ego-sense, which is like our shadow. The lower ego
cannot be subdued by one who takes it to be the real.
One who has truly learnt to have deep faith in the dignity,
permanence, and glory of the true Self could never stoop to
anything mean or dishonourable. The outer will reflect the inner.
One who is conscious of his divine nature could never be entirely
daunted by any difficulty, nor could he be utterly discouraged by
any failure.
Seeing the same Self dwelling in the hearts of all, he treats his
fellowmen and all living creatures with sympathy and humane
consideration. He overcomes his selfishness. He joyfully and
ungrudgingly renders unselfish service to those who need it. He
would not hesitate to share his belongings with those less
fortunate than himself. He overcomes greed, passion, anger, and
attachment because these qualities are not part of his real Self.
If one were experiencing sorrow, suffering, grief, and
disappointment with deep faith, he would remind himself instantly
that these misfortunes do not really touch him. He is above
them. Self’s real nature is Ananda or bliss. Death has lost all
terror for him. No change in the outer world disturbs him. Much
awaits one who has full and abiding faith in his own Self.