The Teachings of Ramana Maharshi (The Classic Collection) by No Author Details

Author:No Author Details
Language: eng
Format: epub
ISBN: 9781473501072
Publisher: Ebury Publishing

5

SELF-ENQUIRY

Although refraining, for the reason given in the previous chapter, from describing himself as a Guru, Sri Bhagavan did in fact constantly act as such. When any visitor came with questions, he would turn the trend of them from theory to practice; and in explaining and enjoining methods of spiritual training he was as forthcoming as he was reluctant to expound mere theory. He often said that the true teaching was in silence; but this did not mean that verbal expositions also were not given. They indicated to the seeker in what way he should make an effort, while the silent influence on his heart helped him to do so.

As will be shown in the next chapter, Sri Bhagavan authorized many different methods; however, he laid the greatest emphasis on Self-enquiry and constantly recommended it, and therefore this method will be dealt with first.

It is not a new method. Indeed, being the most direct method of all, it must be the most ancient. However, in ancient times it had been a path reserved for the heroic few who could strive in solitude, withdrawn from the world in constant meditation. In recent times, as might be expected, it had become increasingly rare. What Bhagavan did was to restore it in a new form combined with karma marga, in such a way that it could be used in the conditions of the modern world. Since it requires no ritual or outer form, it is in fact the ideal method for the needs of our times. And yet it is not weakened or diluted by being adapted to modern conditions of life but remains central and direct.

‘For the subsidence of the mind there is no other means more effective than Self-enquiry. Even though the mind subsides by other means, that is only apparently so, it will rise again.1

‘This is the direct method. All other methods are practised while retaining the ego and therefore many doubts arise and the ultimate question still remains to be tackled in the end. But in this method the final question is the only one and is raised from the very beginning.’2

‘Self-enquiry leads directly to Self-realization by removing the obstacles which make you think that the Self is not already realized.3

‘Meditation requires an object to meditate on, whereas in Self-enquiry there is only the subject and no object. That is the difference between them.’4

D.: Why should Self-enquiry alone be considered the direct path to Realization?

B.: Because every kind of path except Self-enquiry presupposes the retention of the mind as the instrument for following it, and cannot be followed without the mind. The ego may take different and more subtle forms at different stages of one’s practice but it is never destroyed. The attempt to destroy the ego or the mind by methods other than Self-enquiry is like a thief turning policeman to catch the thief that is himself. Self-enquiry alone 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.

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