Dialogues with Ramana

Photo is of Martian Surface
Photo (above, which i deleted) is of the phospholuminescent bacteria I was looking at in a petri dish earlier today, seeing how much I could be the Self and realize I am not the doer of actions, that fluid functioning. I have to say what makes this Self-Inquiry this inward turned mind examining, dissoluting the ego in the midst of worldly life so difficult is mainly habit, all these intense habitual patterns that have been so engrained, now I'm doing precisely the opposite of what the engrained pattern is. Instead of getting depressed, I'm realizing my very nature is happiness, instead of developing of infatuations, I'm cutting off that process, breaking all the bad habits of egoity

Photo (below) is of Cyanobacteria which were the first living photosynthesizing organisms on Earth according to the Biological Mythology (lol) This blog, I put lots of stuff by Realized Jnanis' on this blog, because I feel like there is only the Jnani, and it is the truth in action and word. And while there is a trace of ego in me, this false sense of individuality, what I put forth is contaminated with egoic lies, and so I'm overwelming with the beauty of the individual-less One, the petty personal ideas, while trying to realize it as myself, so this is a heterogenous mixture of Jnana (Realized Truth), and Ajnana (from my egoic sense of self) So why not put lots of Talks with Ramana Maharshi on my blog, how could that hurt? I mainly put alot of Talks on this blog, if friends read this blog ever, because Talks became like a bible to me. Pure truth, and I was consulting it frequently, picking up gems such as "All are gurus to us, the wicked by their evil ways say 'do not come near me', the good are always good. Therefore all are like gurus to us". Maybe having these writings on this blog will help dissolve my own sense of seperate individuality. Now what would Ramana say? The thing about Ramana Maharshi, is that for me there were things with elements of truth, and things I liked, the punk bands Crass, and Citizen Fish for instance, but when I was exposed to Ramana, there wasn't even a world that was admitted of, individuals, and it was clear that this was Truth, not faked. I liked that it wasn't defeatist, or false compassion, ideological. A humor in not believing in the conceptual, the imagined, every action conveys that sense of humor to me, arising out of bliss concepts can only be satirized. But more joyful then intellectual nihilism, infact joy unencumbered. Ever since, this has been my refuge to more and more attempt to Realize That, and the other desires drop off, infact the other desires were really that all along. But more and more I realize that everything beautiful in life is spiritual, is the Self, and everything that was undesirable, judgemental, cowardly, futile, is out of attachment with forms, tying my being up with what is imagined, and conceptual. I wish I could put the hour long archival footage video of Ramana up here, because him and his surroundings radiated pure Bliss, to me humerous bliss.

Talks with Ramana Maharshi

A Maharani Saheba spoke in a gentle and low voice, but quite audibly:
D.: “Maharajji, I have the good fortune to see you. My eyes have had the
pleasure of seeing you, my ears the pleasure of hearing your voice.
“I am blessed with everything that a human being would like to
have.” Her Highness’s voice choked. With great strength of mind
she rallied and proceeded slowly, “I have all that I want, a human
being would want …. But ... But ... I ... I ... do not have peace
of mind ... Something prevents it. Probably my destiny....”
There was silence for a few minutes. Then Maharshi in his usual
sweet manner spoke:
M.: “All right. What need be said has been said. Well. What is destiny?
There is no destiny. Surrender, and all will be well. Throw all the
responsibility on God. Do not bear the burden yourself. What can
destiny do to you then?”
D.: Surrender is impossible.
M.: Yes. Complete surrender is impossible in the beginning. Partial
surrender is certainly possible for all. In course of time that will
lead to complete surrender. Well, if surrender is impossible, what
can be done? There is no peace of mind. You are helpless to bring
it about. It can be done only by surrender.

D.: Partial surrender - well - can it undo destiny?
M.: Oh, yes! It can.
D.: Is not destiny due to past karma?
M.: If one is surrendered to God, God will look to it.
D.: This being God’s dispensation, how does God undo it?
M.: All are in Him only.
D.: How is God to be seen?
M.: Within. If the mind is turned inward God manifests as inner
consciousness.
D.: God is in all - in all the objects we see around us. They say we
should see God in all of them.
M.: God is in all and in the seer. Where else can God be seen? He
cannot be found outside. He should be felt within. To see the
objects, mind is necessary. To conceive God in them is a mental
operation. But that is not real. The consciousness within, purged
of the mind, is felt as God.
D.: There are, say, beautiful colours. It is a pleasure to watch them.
We can see God in them.
M.: They are all mental conceptions.
D.: There are more than colours. I mentioned colours only as an
example.
M.: They are also similarly mental.
D.: There is the body also - the senses and the mind. The soul makes
use of all these for knowing things.
M.: The objects or feelings or thoughts are all mental conceptions. The
mind rises after the rise of the I-thought or the ego. Wherefrom does
the ego rise? From the abstract consciousness or Pure intelligence.
D.: Is it the soul?
M.: Soul, mind or ego are mere words. There are no entities of the
kind. Consciousness is the only truth.
D.: Then that consciousness cannot give any pleasure.
M.: Its nature is Bliss. Bliss alone is. There is no enjoyer to enjoy pleasure.
Enjoyer and joy - both merge in it.

D.: There are pleasure and pain in ordinary life. Should we not remain
with only pleasure?
M.: Pleasure consists in turning and keeping the mind within; pain in
sending it outward. There is only pleasure. Absence of pleasure is
called pain. One’s nature is pleasure - Bliss (Ananda)
D.: Is it the soul?
M.: Soul and God are only mental conceptions.
D.: Is God only a mental conception?
M.: Yes. Do you think of God in sleep?
D.: But sleep is a state of dullness.
M.: If God be real He must remain always. You remain in sleep and
in wakefulness - just the same. If God be as true as your Self, God
must be in sleep as well as the Self. This thought of God arises
only in the wakeful state. Who thinks now?
D.: I think.
M.: Who is this ‘I’? Who says it? Is it the body?
D.: The body speaks.
M.: The body does not speak. If so, did it speak in sleep? Who is
this I?
D.: I within the body.
M.: Are you within the body or without?
D.: I am certainly within the body.
M.: Do you know it to be so in your sleep?
D.: I remain in my body in sleep also.
M.: Are you aware of being within the body in sleep?
D.: Sleep is a state of dullness.
M.: The fact is, you are neither within nor without. Sleep is the natural
state of being.
D.: Then sleep must be a better state than this.
M.: There is no superior or inferior state. In sleep, in dream and in the
wakeful state you are just the same. Sleep is a state of happiness;
there is no misery. The sense of want, of pain, etc., arises only in the

wakeful state. What is the change that has taken place? You are the
same in both, but there is difference in happiness. Why? Because the
mind has risen now. This mind rises after the ‘I-thought’. The thought
arises from consciousness. If one abides in it, one is always happy.
D.: The sleep state is the state when the mind is quiet. I consider it
a worse state.
M.: If that were so, why do all desire sleep?
D.: It is the body when tired that goes to sleep.
M.: Does the body sleep?
D.: Yes. It is the condition in which the wear and tear of the body is
repaired.
M.: Let it be so. But does the body itself sleep or wake up? You
yourself said shortly before that the mind is quiet in sleep. The
three states are of the mind.
D.: Are they not states of the soul functioning through the senses, etc.?
M.: They are not of the soul or of the body. The soul remains always
uncontaminated. It is the substratum running through all these three
states. Wakefulness passes off, I am; the dream state passes off, I
am; the sleep state passes off, I am. They repeat themselves, and yet
I am. They are like pictures moving on the screen in a cinema show.
They do not affect the screen. Similarly also, I remain unaffected
although these states pass off. If it is of the body, are you aware
of the body in sleep?
D.: No.
M.: Without knowing the body to be there how can the body be said
to be in sleep?
D.: Because it is still found after waking up.
M.: The sense of body is a thought; the thought is of the mind, the
mind rises after the ‘I-thought’, the ‘I-thought’ is the root thought.
If that is held, the other thoughts will disappear. There will then be
no body, no mind, not even the ego.
D.: What will remain then?
M.: The Self in its purity.
D.: How can the mind be made to vanish?

M.: No attempt is made to destroy it. To think or wish it is itself a
thought. If the thinker is sought, the thoughts will disappear.
D.: Will they disappear of themselves? It looks so difficult.
M.: They will disappear because they are unreal. The idea of difficulty
is itself an obstacle to realisation. It must be overcome. To remain
as the Self is not difficult.
D.: It looks easy to think of God in the external world, whereas it
looks difficult to remain without thoughts.
M.: That is absurd; to look at other things is easy and to look within
is difficult! It must be contrariwise.
D.: But I do not understand. It is difficult.
M.: This thought of difficulty is the chief obstacle. A little practice
will make you think differently.
D.: What is the practice?
M.: To find out the source of ‘I’.
D.: That was the state before one’s birth.
M.: Why should one think of birth and death? Are you really born? The
rising of the mind is called birth. After mind the body-thought arises and
the body is seen; then the thought of birth, the state before birth, death, the
state after death - all these are only of the mind. Whose is the birth?
D.: Am I not now born?
M.: So long as the body is considered, birth is real. But the body is
not ‘I’. The Self is not born nor does it die. There is nothing new.
The Sages see everything in and of the Self. There is no diversity
in it. Therefore there is neither birth nor death.
D.: If sleep be such a good state, why does not one like to be always
in it?
M.: One is always only in sleep. The present waking state is no
more than a dream. Dream can take place only in sleep. Sleep is
underlying these three states. Manifestation of these three states is
again a dream, which is in its turn another sleep. In this way these
states of dream and sleep are endless.
Similar to these states, birth and death also are dreams in a sleep.
Really speaking, there are no birth and death.

Language is only a medium for communicating one’s thoughts to
another. It is called in only after thoughts arise; other thoughts arise
after the ‘I-thought’ rises; the ‘I-thought’ is the root of all conversation.
When one remains without thinking one understands another by means
of the universal language of silence.
Silence is ever-speaking; it is a perennial flow of language; it is interrupted
by speaking. These words obstruct that mute language. There is electricity
flowing in a wire. With resistance to its passage, it glows as a lamp or
revolves as a fan. In the wire it remains as electric energy. Similarly also,
silence is the eternal flow of language, obstructed by words.
What one fails to know by conversation extending to several years
can be known in a trice in Silence, or in front of Silence - e.g.,
Dakshinamurti, and his four disciples.
That is the highest and most effective language.