Get PDF Pointers From Ramana Maharshi: Read And Reflect

Free download. Book file PDF easily for everyone and every device. You can download and read online Pointers From Ramana Maharshi: Read And Reflect file PDF Book only if you are registered here. And also you can download or read online all Book PDF file that related with Pointers From Ramana Maharshi: Read And Reflect book. Happy reading Pointers From Ramana Maharshi: Read And Reflect Bookeveryone. Download file Free Book PDF Pointers From Ramana Maharshi: Read And Reflect at Complete PDF Library. This Book have some digital formats such us :paperbook, ebook, kindle, epub, fb2 and another formats. Here is The CompletePDF Book Library. It's free to register here to get Book file PDF Pointers From Ramana Maharshi: Read And Reflect Pocket Guide.
Pointers From Ramana Maharshi [Ramesh S. Balsekar] on leondumoulin.nl Start reading Pointers From Ramana Maharshi: Read And Reflect on your Kindle in.
Table of contents

Arkana Penguin Books. Sri Ramana Maharshi , David Godman. File: PDF, 9. Arthur Osborne. Sri Munagala Venkataramiah. File: PDF, 2. Sri Ramana Maharshi. Post a Review. You can write a book review and share your experiences. Other readers will always be interested in your opinion of the books you've read. Whether you've loved the book or not, if you give your honest and detailed thoughts then people will find new books that are right for them. Thomas Riggs. Farhad Khosrokhavar. Free ebooks since You may be interested in. Volume 73 Thomas Riggs.

This radical, and sudden, shift in perspective was received like good news by me. Where before there had been confusion and perplexity concerning the relationship of the individual to the whole of existence, now there was a calming clarity. There was a profound resolution of the uneasy questing which had punctuated my prior years, a resolution which was not transitory because it has not since been apart from my general awareness.

I hoped to share the good news, particularly with those whom I knew to have quested concurrently with myself. I knew, from my own experience, that a certain element of this unitive understanding is communicable from one mind to another; the analogy is sometimes given of a flame leaping from one torch to another torch.

Probably a more apt analogy is that of a centerfielder making a throw to home plate: if the catcher is not fully attentive, there is nothing within the center-fielder's power which.

For those with Little Dust: Pointers on the Teachings of Ramana Maharshi – Arthur Osborne

But the fact that the transmission may rarely be received is not a reason for inaction. However, in the case of this uncommon understanding, there is a point beyond which logical progression will not take you. At that point, only an intuitive connection can be made. However, once the tumblers have fallen into place, it matters not that a hairpin replaced a key.

About This Blog

For the past fifteen years, I have conducted a considerable number of discussions both individually and in groups with persons who indicated their interest in resolving—and in recognizing that they had resolved—what has been called the perennial question. I have carefully observed the junctures at which their confusion compounded. I have also observed that for a few individuals there was no point at which their confusion was not surmounted, to their satisfaction.

Pointers from Ramana Maharshi

The essence of the unitive understanding is that it is liberating; the marvel of the unitive understanding is that it is basically effortless. Its liberation is a consequence of the non-attachment it engenders. This is not a detaching of piece from piece, item by item. It is an across-the-board release of attachment, which even includes non-attachment to the continuity of one's life.

This dispelling of attachment is, in the same moment, the dispelling of correlated fear—and that is dynamic liberation. And, so, it is not that one first removes fear; removes attachments; and then the unitive revelation falls into place: it is that the latter is coincident with the former. This is the true marvel of the unitive realization, the effortlessness of the deconstruction. Based on my observation, up to this moment, there is a cistern of confusion which bedevils nearly every discussion concerning the unitive realization. I will say what that is, and then I will explain.

Until this matter of relationship is clear to you, I predict that any further consideration will be fruitless. Conversely, when this matter is clear to you, it may be unnecessary to ponder further. Relative, of course, means that which depends upon another for its identity or pertinence.

Martha is your aunt because she is your mother's sister, and you are related to her because you are her nephew. The condition we call warm depends upon not being hot nor cold. You are you because, by definition, you are not I. The degree of light visible is relative to the degree of dark which might otherwise be visible.

Ramana Maharshi - Be As you Are - Part 1 The Conversations

So, the fact that Martha is your aunt is relative to the condition of you being her sister's son. Warm is relative—in unequal proportions—to hot and cold. You are you because you stand in relationships to what is defined as I. Light is merely a reference of relationship to dark. And so forth. This is a mode, or framework, of perception which we have traditionally so taken for granted that it does not usually even occur to us to question it.

But is relative perception the only perception that's available to us?

Pointers from Ramana Maharshi by Ramesh S. Balsekar

Is there a perception available to us which does not depend upon a relative perspective? This might lead to another question: Is there anything which is not relative— which does not depend upon anything else for its identity or pertinence? Apparently, we humans suspect that there is at least one thing which is not relative, because we universally have a word for it, which in English would be rendered as absolute.

The importance of this preceding statement somehow seems to slip past our attention. The absolute is not the opposite of the relative. If the absolute were the opposite of anything, it would have to stand in a relationship to that thing. The absolute is not relative to anything, not dependent upon any thing for its identity or pertinence. If this were not so, it would—by definition—not be absolute, it would be relative.

And so, if it were possible to perceive in a non-relative way—to return to our previous question—we could for lack of alternatives say that it would be to perceive in an absolute way.

Sri Ramana Maharshi

However, we are trained to, and habitually accustomed to, perceive in a relative way. The very activity of thought is to interpret that which the senses apprehend by dividing the sense impressions into relative elements the better to leverage one against the other, for physical survival or continuity. A nonrelative viewing is entirely foreign to our customary thought process: in fact, to the relative thought of our personal individuality, it is fatal. This intuitive connection, revealing the full dynamic of the absolute, is recognized by the reflective ego as the death knell for the presumption of individual personhood.

And the thought process is not entirely in error in arriving at such a conclusion. True unitive awareness—profound understanding.


  • Pointers From Ramana Maharshi!
  • A Light on the Teaching of Bhagavan Sri Ramana Maharshi | Sri Sadhu Om | download.
  • Battle Hymn of a Bewildered Mother?
  • The Artist, The Kabbalist & The Circlexperiment.

For, that which is not confined to the relative and all that is not absolute is, by definition, relative is not confined to relative limitation. This is usually defined in more positive terms as infinite, in reference to space or time: not finite, not an entity, therefore not in relationship to things. In short, beyond—or transcending—anything which could be considered relative. Not surprisingly, the Infinite is another name for God. Organized religions hasten to tell us that we are not that.

So does our mind. Both have a vested interest in that conclusion. We all have a choice at any given moment. In fact, the removal of this boundary is what has traditionally come to be known as enlightenment. And the effortless removal of this boundary is effected in the sudden, certain realization that such a boundary has never actually existed. You and only you can see for yourself that this is so.

To do so, you need to be willing to—at least temporarily, while exploring the dynamic—suspend your relative habit of thinking. At some point, you need to discern where linear thinking has reached its limit, and free the psyche to move from what it knows to what it does not know. This is one of the reasons why it is so important to understand what is relative, regarding the absolute. Therefore, obviously, there is no means of describing the absolute. As sages have said: to recognize the false as the false is to see the truth.


  • Gamification Strategies: How To Create Addictive Content That Your Tribe Will Devour?
  • Pointers from Ramana Maharshi: Read and Reflect by Ramesh Balsekar at Vedic Books.
  • Where to find Ramesh S. Balsekar online!
  • The Willow Valley Witches Book 4: Fabulous Four.
  • Busque entre millones de libros de miles de librerías?
  • The Core Teachings of Ramana Maharshi by Roy Melvyn - Book - Read Online?

You may also appreciate the difficulty of discussing the nonrelative within the confines of a language which is purely relative; our linear, rational thinking process is entirely dependent upon that very same language. Nevertheless, this has—some times— been the apparent means by which unitive awakening has been transmitted from one to another.

For the sake of continuing our discussion, we will assume that there is that which can be defined which is, of course, a limitation as the absolute: its nature, according to those who claim to have perceived that, is infinite, eternal, free of causation, and—given that it exists—actual.

That which is entirely unlimited and unbounded is uncontainable, thus unlocatable. And having absolutely no borders, margins or perimeters, it could in no manner be regarded a separate entity. Nor can anything possibly have been apart from it: it is absolute, which means whole, complete and entire—unfragmentable, and unavoidable. Neither existence nor nonexistence are relevant to Q. Being omnipresent, there is no moment when it is not present; nor is it any more nor less present at any particular instant. Being wholly free of temporal limitation, the entirety of eternity is in no way apart from this very moment.