How are they (dispassion towards non-self) practised?

Devotee:  How are they (dispassion towards non-self) practised?

Ramana Maharishi:  An examination of the ephemeral nature of external phenomena leads to vairagya.  Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The ‘I’ thought becomes clearer for inspection. The source of ‘I’ is the Heart - the final goal.  If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty.  When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids. In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is  imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects.  Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor’s edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method.

Destroy the power of mind by seeking it.

Ramana Maharishi:  Destroy the power of mind by seeking it. When the mind is examined its activities cease automatically. Looking for the source of mind is another method. The source may be said to be God or Self or consciousness. Concentrating on one thought, all other thoughts disappear; finally that thought also disappears. It is necessary to be aware while controlling thoughts, otherwise it will lead to sleep.


Devotee:  How to seek the mind?


Ramana Maharishi:  Breath-control may do as an aid but can never lead to the goal itself. While doing it mechanically, take care to be alert in mind and remember the ‘I-thought’ and seek its source. Then you will find that where breath sinks, there the ‘I-thought’ arises. They sink and rise together. The ‘I-thought’ also will sink along with breath. Simultaneously another luminous and infinite “I-I” will manifest and it will be continuous and unbroken. That is the goal. It goes by different names - God, Self, Kundalini-Sakti, consciousness etc., etc. When the attempt is made it will of itself take you to the goal.

The perturbation owing to thoughts appears to rob the Self of its peace.

Ramana Maharishi:  Prana and mind arise from the same source. The source can be reached by holding the breath or tracing the mind. If you cannot do the latter the former will no doubt be helpful. Regulation of breath is gained by watching its movements. If the mind is watched thoughts cease. Peace results and it is your true nature. King Janaka said: “I have now found the robber (namely the mind) who has been robbing me of my ‘I’-ness. I will instantly kill this thief.” The perturbation owing to thoughts appears to rob the Self of its peace. The perturbation is the mind. When that ceases the mind is said to take flight. The Self remains as the undisturbed substratum.

What is the interrelation between regulation of thought and regulation of breath?

Devotee:  What is the interrelation between regulation of thought and regulation of breath?


Ramana Maharishi:  Thought (intellectual) and respiration, circulation, etc. (vegetative) activities are both different aspects of the same - the individual life.  Both depend upon (or metaphorically ‘reside’ or ‘inhere’ in) life. Personality and other ideas spring from it like the vital activity. If respiration or other vital activity is forcibly repressed, thought  also is repressed. If thought is forcibly slowed down and pinned to a point, the vital activity of respiration is slowed down, made even and confined to the lowest level compatible with life. In both cases the distracting variety of thought is temporarily at an end.  The interaction is noticeable in other ways also. Take the will to live. That is thought-power. That sustains and keeps up life when other vitality is almost exhausted and delays death. In the absence of such will-power death is accelerated. So thought is said to carry life with it in the flesh and from one fleshy body to another.

Do you hold a mirror before you to know your own being?

A Devotee asked about the three methods mentioned in Ramana Gita - Chapter II.  

Ramana Maharshi pointed out that breath-retention is an aid to control of mind, i.e., suppression or annihilation of thoughts.  One person may practise breath-control, inhalation, exhalation and retention or retention only.  Still another type of practising meditator, on controlling the mind, controls the breath and its retention automatically results. Watching the inhalation and exhalation is also breath-control. These methods are only apparently three-fold. They are in fact really one, because they lead to the same goal.  They are however differently adopted according to the stage of the aspirant and his antecedent predisposition or tendencies. Really there are only two methods: enquiry and devotion. One leads to the other.

Devotee:  Seeking the ‘I’ there is nothing to be seen.

Ramana Maharishi:  Because you are accustomed to identify yourself with the body and sight with the eyes, therefore, you say you do not see anything. What is there to be seen? Who is to see? How to see? There is only one consciousness which, manifesting as ‘I-thought’, identifies itself with the body, projects itself through the eyes and sees the objects around. The individual is limited in the waking state and expects to see something different. The evidence of his senses will be the seal of authority. But he will not admit that the seer, the seen and the sight are all manifestations of the same consciousness - namely, ‘I-I’. Contemplation helps one to overcome the illusion that the Self must be visual. In truth, there is nothing visual. How do you feel the ‘I’ now? Do you hold a mirror before you to know your own being? The awareness is the ‘I’. Realise it and that is the truth.

Devotee:  On enquiry into the origin of thoughts there is a perception of ‘I’. But it does not satisfy me.

Ramana Maharishi:  Quite right. The perception of ‘I’ is associated with a form, maybe the body. There should be nothing associated with the pure Self.  The Self is the unassociated, pure Reality, in whose light, the body, the ego, etc. shine. On stilling all thoughts the pure consciousness remains over. Just on waking from sleep and before becoming aware of the world there is that pure ‘I-I’. Hold to it without sleeping or without allowing thoughts to possess you. If that is held firm it does not matter even though the world is seen. The seer remains unaffected by the phenomena.