Tracing The Ego Back To Its Source
Thoughts have two basic components: a subjective factor-I, me or mine and an objective factor-a te, condition or object with which we associated, like our own body and nd or external circumstances like tionships, possessions or activities. get so deeply absorbed inthe 'object ration that we fail to direct our mind vard to see our true nature apart from se external conditioning influences. result is that we remain ignorant but our true nature and the pure T naans obscure to us. According to Ramana Maharshi, ponent of jnana marga, Atma vichara Self-enquiry is the method that can Ip us in detaching from the 'object rtion to discoverthe pure 'subject', so it we can become liberated from all ternallimitations. Self-enquiry is a ocess of meditation that involves istant reflection on the question, ultimately enables the seeker to take his ego-consciousness (I-thought) back to the Divine'I Am' at the core of one's Being where all sense of duality disappears and true knowledge arises. The purpose of Self-enquiry is to trace the root of one's thoughts back to the I-thought from which all other thoughts arise and diverge. It is not, therefore, a case of one T' searching for another 'T'. The seeker engaged in Self-enquiry must first, distinguishbetween the 'T', pure in itself, and the 'I-thought'. The latter being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure T'is thepureBeing, ternal and thought-illusion. Second, I-thought or the ego functions as the knot between the Self which is pure consciousness and the physical body therefore called the 'Chit-jada-granthi'- the knot between consciousness and the inert body. In one's investigation into the source of I-thought, the seekeris mainly concerned with the essential 'chit' (consciousness) aspect of the ego. Third, the universe exists on account of ego or the 'I'-thought. If that ends there is an end of misery also. The person who exists in sleep is also now awake. There is happiness in sleep but misery in wakeful ness. In sleep there was no I'-thought, but it is now present while one is awake. The state of happiness in sleep is effortless. Ramana Maharshi suggests that seekers, in order to be perennially free from suffering, should constantly endeavour to bring about that state even in the waking state. Fourth, knowledge is the light which links the subject to the object, the seer to the seen. Suppose you go in search of a hookin thelibraryin pitch darness Can you find it without light, although you,the subject, and the book, the object, arboth present? You need light.This linkbetween the subject and theobject in every experience is 'chit' or Consciousness. It is both substratum as well as thwitness of the experience, the seer.: When the mind becomes introvertthrough constant Self-enquiry-intosource of ego-the 'vasanas' (deeprooted desires) become extinct. The light of the Self falls on the 'vasanas'and produces the phenomenon of reflection we call the mind.Thus, whethe 'vasanas' become extinct terminals disappears, being absorbed into light of the one reality, the Self, whichbeyond all conceivable divisions of tiand space, name and form,birth and death. (December 30, 2015 is Ramana Maharshi's 136th birth anniversary).
DISCLAIMER:
The views expressed in the Article above are Anup Taneja kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Anup Taneja Speaking Tree , Times of India
Tracing The Ego Back To Its Source
Thoughts have two basic components: a subjective factor-I, me or mine and an objective factor-a te, condition or object with which we associated, like our own body and nd or external circumstances like tionships, possessions or activities. get so deeply absorbed inthe 'object ration that we fail to direct our mind vard to see our true nature apart from se external conditioning influences. result is that we remain ignorant but our true nature and the pure T naans obscure to us. According to Ramana Maharshi, ponent of jnana marga, Atma vichara Self-enquiry is the method that can Ip us in detaching from the 'object rtion to discoverthe pure 'subject', so it we can become liberated from all ternallimitations. Self-enquiry is a ocess of meditation that involves istant reflection on the question, ultimately enables the seeker to take his ego-consciousness (I-thought) back to the Divine'I Am' at the core of one's Being where all sense of duality disappears and true knowledge arises. The purpose of Self-enquiry is to trace the root of one's thoughts back to the I-thought from which all other thoughts arise and diverge. It is not, therefore, a case of one T' searching for another 'T'. The seeker engaged in Self-enquiry must first, distinguishbetween the 'T', pure in itself, and the 'I-thought'. The latter being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure T'is thepureBeing, ternal and thought-illusion. Second, I-thought or the ego functions as the knot between the Self which is pure consciousness and the physical body therefore called the 'Chit-jada-granthi'- the knot between consciousness and the inert body. In one's investigation into the source of I-thought, the seekeris mainly concerned with the essential 'chit' (consciousness) aspect of the ego. Third, the universe exists on account of ego or the 'I'-thought. If that ends there is an end of misery also. The person who exists in sleep is also now awake. There is happiness in sleep but misery in wakeful ness. In sleep there was no I'-thought, but it is now present while one is awake. The state of happiness in sleep is effortless. Ramana Maharshi suggests that seekers, in order to be perennially free from suffering, should constantly endeavour to bring about that state even in the waking state. Fourth, knowledge is the light which links the subject to the object, the seer to the seen. Suppose you go in search of a hookin thelibraryin pitch darness Can you find it without light, although you,the subject, and the book, the object, arboth present? You need light.This linkbetween the subject and theobject in every experience is 'chit' or Consciousness. It is both substratum as well as thwitness of the experience, the seer.: When the mind becomes introvertthrough constant Self-enquiry-intosource of ego-the 'vasanas' (deeprooted desires) become extinct. The light of the Self falls on the 'vasanas'and produces the phenomenon of reflection we call the mind.Thus, whethe 'vasanas' become extinct terminals disappears, being absorbed into light of the one reality, the Self, whichbeyond all conceivable divisions of tiand space, name and form,birth and death. (December 30, 2015 is Ramana Maharshi's 136th birth anniversary).
DISCLAIMER:
The views expressed in the Article above are Anup Taneja kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Anup Taneja Speaking Tree , Times of India