Self-enquiry
This practice invites the seeker to look within, directing their attention away from the changing aspects of the outside world and towards the everlasting essence of the Self. The Upanishadic saying “Tat Tvam Asi” (Thou art That) resonates in the practice of Self-enquiry, emphasizing the deep understanding that the core of an individual’s soul is inseparable from the ultimate reality, the Supreme Brahman.
When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.
~ Sri Ramana Maharshi ~
On this page, immerse yourself in the thought-provoking questions posed by participants of The Journey Within sessions, complemented by insights and reflections from the facilitator. Discover the in-depth responses that offer valuable perspectives into the profound journey of self-discovery and the essence of Advaitic wisdom.
What really is Self-enquiry?
Self-enquiry, a profound practice rooted in the teachings of Sri Ramana Maharshi, is a simple yet powerful means to discover our true nature. It involves turning our attention inward and asking, “Who am I?” This inquiry directs our focus away from external distractions and encourages a deep exploration of the essence of our being. Through this process, one peels away layers of false identifications, gradually revealing the unchanging core of pure awareness. This method offers a profound pathway for seekers to transcend the illusory nature of the egoic self and realize the eternal truth of their inherent divinity. In essence, Self-enquiry is a journey of self-discovery, guiding us to recognize and abide in the eternal truth of our own existence. In the sacred realm of Self-enquiry, the seeker, the process of inquiry, and the ultimate reality seamlessly merge into the undivided expanse of pure awareness, echoing the ancient wisdom of Vedanta in the voice of a modern sage.
You mentioned turning our attention inward. Are you referring to the body or the mind?
Neither. Many people are under the false impression that they are their body or mind. Some understand the truth intellectually, but haven’t fully realized it yet.
When you practice Self-enquiry, you come to realize that you are neither your body or our mind. These are aspects of your experience, but the essence of who you truly are goes beyond them. Self-enquiry helps you recognize a deeper and unchanging awareness within yourself, distinct from the ever-changing nature of your body and mind. It’s a journey of discovering the unbounded essence that transcends the limitations of the physical and mental aspects of your existence.
In Vakyavritti, Sri Adi Sankaracharya says “You are the witness of the intellect and its modifications. Give up the misconception identifying the Self with the body etc. and always know yourself to be Existence-Knowledge-Bliss, the witness of the intellect.”
If I am not this body and mind, who am I?
This question is pivotal in the journey of Self-realization.
You are consciousness, the very essence and substratum of all existence. This pure consciousness, often referred to as the Self or Atman, is the ultimate reality. It is beyond the body and mind. It is unchanging and ever-present.
The difficulty in understanding this lies in the fact that the mind, which is used to inquire, is itself a product of consciousness. The mind cannot fully comprehend consciousness. The part can never understand the whole. This is like saying that the wave cannot comprehend the ocean, because it is a part of the ocean. The wave may recognize its form but not the vastness and depth of the ocean. In the same way, you may recognize your form, but not the formless that you truly are. It’s no wonder the human mind struggles to grasp what it is made of.
To explain this further, consider the analogy of a movie projected on a screen. The images on the screen seem real, yet they are mere projections. The screen itself remains unchanged and unaffected. In the same way, consciousness is like the screen – the ever-existing presence upon which the movie of life plays out.
To get a bit technical, your question arises from the perspective of the individual self, or ego, which is transient. The ego is like an illusory snake superimposed on a rope – the snake seems real until the truth of the rope is revealed. In your case, the perceived identity asking “Who am I?” is not the ultimate reality.
However, the key to realizing your true nature lies in inquiring into the very nature of the questioner with the ‘Who am I?’ question. Who is this ‘I’ that believes it is separate from the body and mind? This process of Self-enquiry, as taught by Sri Ramana Maharshi, leads to a deeper understanding and experience of consciousness.
Through diligent Self-enquiry, the false identification with the body and mind dissolves, revealing the true Self – pure, unbounded consciousness. This realization is not an intellectual understanding but a direct experience of your true nature.
If I am not this body and mind, should I realize consciousness as the “I am”?
It’s the strong bonding with the body and mind that brings up questions such as these.
Those who are bombarded with these questions are those that identify the waking world as the real world, and the waking state as the real state, which is incorrect. Continuous and persistent contemplation of the truth is required to undergo a shift. A burning desire to know the real truth will help you get there. It must take prominence over all the other questions in life.
You must know that the waking world is ‘jagrat swapna’, no less different from the ‘swapna’ experienced in dream sleep. If the dream sleep is unreal, so is the waking dream. What proof do you have to prove to yourself that the waking state is more real than the dream world?
You get confused with the gross objects in the waking world and say it is real. This is because you think you are the body. In dream sleep, do you feel that the waking dream is more real? If not, why not? Contemplate on this. In deep sleep, when you are without the body and mind, do you think that the other two states are more real than the deep sleep state? If not, why? Contemplate.
Do not trust the answers given by your mind. The mind can only give answers about the things that it knows. If you trust your mind so much, then you’re taking your mind as real. Do you think your mind is more real than you (consciousness)?
He who knows the Self, the “I” within the mortal body, as the bodiless being, as all-pervading, as the supreme principle, transcends suffering.
~ Kathopanishad (1.2.22) ~
Is Self-enquiry a form of meditation?
To many, Self-enquiry may seem like meditation (Dhyana), but this is not entirely accurate. Self-enquiry and meditation are slightly different. In meditation, the meditator focuses or concentrates on an object, whether physical or mental. Here, there is a subject-object relationship. Meditation presupposes the existence of a separate self that meditates on something. However, in Self-enquiry, the meditator inquires into the very nature of the meditator (subject) itself. In meditation, you project your awareness onto something other than yourself. In Self-enquiry, you bring your awareness back to yourself.
That being said, all forms of meditation help make the mind one-pointed, which is beneficial for Self-enquiry.
When I look within myself, what can I see inside?
When you look within yourself, you turn your attention to the core of who you are; you delve into the relationship between the one who sees (the seer) and what is seen (the seen). It’s like turning your attention to your own awareness. Instead of searching for external things, you explore your own essence. Initially, you might notice thoughts, feelings, or sensations – these are the ‘seen.’ As you continue asking, “Who am I?” and observing, you start recognizing the ‘seer’ – the one witnessing these thoughts. The goal is to shift your identification from the constantly changing thoughts (the seen) to the unchanging awareness (the seer). You then gradually uncover a deeper awareness, a sense of pure existence beyond the changing thoughts and feelings. It’s a way to connect with the unchanging part of you, like discovering the calm center within the whirlwind of your thoughts and experiences.
Because we often think we are just our body and mind—what we see, hear, and feel—we usually want proof or an experience, even during deep meditation. But here’s the thing: the real Self isn’t like something you experience with your body or mind. It’s not an experience you can ‘see’ or ‘feel’ like other things. Self-enquiry is about realizing that the Self is not an experience like everything else. It’s more like the constant observer behind all your experiences. So, it’s not about looking for something ‘seen’ but recognizing the unchanging ‘seer’ within, beyond the changing scenes of your body and mind.
Why engage in Self-enquiry at all? Can’t we continue living as we do, seeking happiness in our surroundings and activities?
You’ve touched upon a fundamental question that many of us grapple with: Why engage in Self-enquiry when we can simply seek happiness in our surroundings and activities? The key lies in understanding the nature of happiness and our continuous quest for it.
As you rightly pointed out, every action and thought of ours is propelled by the desire for happiness. Whether it’s in relationships, achievements, or material possessions, we’re constantly seeking something that we believe will make us happy. But have you noticed how this happiness is often fleeting? The joy derived from external sources seems temporary, always leaving us wanting more.
This endless pursuit leads us to a crucial realization – that the happiness we seek in the external world is impermanent and subject to change. So, the question arises: Is there a happiness that is lasting, unchanging, and not dependent on external factors?
This is where the teachings of Advaita Vedanta and Sri Ramana Maharshi offer profound insights. They guide us to turn our attention inward, to the very source of happiness itself. Self-enquiry, the practice of asking ‘Who am I?’, is not a mere philosophical exercise but a practical tool to uncover our true nature.
Advaita Vedanta teaches that our true nature is Sat-Chit-Ananda – Existence, Consciousness, and Bliss. This means that at our core, we are not just seeking happiness; we are happiness itself. The happiness we chase in the external world is merely a reflection of the bliss that is inherent in our own Self.
By engaging in Self-enquiry, we gradually peel away the layers of misconception that cloud our understanding of who we truly are. It’s like cleaning a mirror that has been covered in dust – as we wipe it clean, our true reflection becomes more and more visible.
So, while it’s natural to seek happiness in external things, the practice of Self-enquiry directs us to a more profound and lasting happiness that lies within. It’s a journey from seeking happiness to realizing that we are the very source of the happiness we seek.
This realization does not mean that we stop enjoying life or engaging with the world. Instead, it enriches our experiences, allowing us to engage with life from a place of fullness rather than lack, from a state of inner contentment rather than constant seeking.
I am bombarded with negativity because I help people through counseling. I feel I am attracting their bad karma. My family forces me to quit this profession. But since I love my profession, I do not want to quit. What precaution should I take when I help others with their minds? From a spiritual standpoint, how must I view this?
Your experience in your counseling profession, where you feel bombarded by negativity and fear attracting bad karma, touches upon a profound aspect of spiritual understanding.
The perception of taking on others’ negativity arises from identifying with the ego, the sense of a separate self. It is this ego that feels threatened and seeks protection. The crucial question to explore is: Who is this ‘I’ that feels the need to defend itself from negativity? This inquiry is the heart of the ‘Who Am I?’ practice.
When fear or a sense of being overwhelmed arises in your work, instead of immediately seeking external techniques to shield yourself, turn inward. Investigate the source of this fear. Who is it that feels vulnerable or burdened? As you engage in this Self-enquiry, you’ll come to see that it is the ego, not your true Self, that feels the need for protection.
The ego is a construct, a collection of thoughts and beliefs, not the real you. The true Self, as taught in Advaita Vedanta, is beyond fear, beyond negativity, and beyond the reach of karma. It is untouched by the experiences of the ego. In recognizing this, you’ll find that your capacity to help others is not hindered by their negativity, because it does not touch your true nature.
In practical terms, while you continue to help others, maintain a practice of Self-enquiry. As you deepen your understanding and experience of your true Self, you’ll find that the sense of being affected by others’ karma diminishes. You’ll be able to engage in your profession not as a ‘doer’ who is vulnerable to external influences, but as an instrument of the higher Self. In this state, there is no ‘other’ to be affected by, and your work becomes an expression of your true nature.
In essence, your profession is not just a job; it can be a part of your spiritual practice. As you continue to counsel others, let each interaction be an opportunity for Self-enquiry, leading to a deeper realization of your true Self. This approach will not only transform your experience of your work but also deepen the impact you have on those you help.
Please elaborate on what Sri Ramana Maharshi meant when he said: “A jiva is only the light reflected on the ego. The person identifies himself with the ego and argues that there must be more like him. He is not easily convinced of the absurdity of his position.”
Here, Sri Ramana Maharshi explains the “jiva” (individual soul) through his non-dual teachings. Imagine our true Self as pure, infinite light. This light shines on the ego, like the sun shines on the moon.
The ego is our individual sense of “I” or “me,” built from thoughts, emotions, and experiences. It’s limited, believing itself separate.
Maharshi says the jiva is just the light reflected on the ego. Our true essence isn’t the limited ego, but the vast light behind it. But when light reflects on the ego, it becomes “colored” by its limitations, creating the illusion of separateness. This fuels desires, fears, and suffering.
People identified with the ego assume they are isolated and seek others like them. This “absurdity” is our misunderstanding of who we are. We’re not separate selves, but expressions of one infinite consciousness.
Think of the sun as pure consciousness (the Self) and the moon as the ego. The moon (ego) shines, but its light comes from the sun (Self). Like the moon, we mistake the borrowed light for our own, forget our true nature, and get lost in the ego’s game.
Through his teachings, Maharshi encourages us to ask “Who am I?” This “self-inquiry” helps us peel back the layers of ego identification. We then realize our individual self is just a reflection of a much vaster, universal consciousness. This dissolves the illusion of separateness and shows the unity of all.
A firm conviction, based upon the intellectual understanding that the teachings of the scriptures and of one’s Master are true – this is called by the sages Śrāddha or faith which leads to the realization of the Reality.
~ Sri Adi Sankaracharya (in Vivekachudamani) ~
After inquiring “Who Am I”, should I do something else, or try to figure out something, or do I keep on inquiring with a ‘let go’ attitude?
If the Self-enquiry practice is undertaken correctly, the idea of ‘doing something else’ or ‘trying to figure out’ dissolves. Why? Because these thoughts arise from the ‘false self’ or ego, which believes it is in control and strives to maintain this illusion.
According to the teachings of Sri Ramana Maharshi, the sense a separate doer (the one who tries to figure something out) exists is seen as a product of avidya (ignorance). This ignorance is not just a lack of knowledge; it’s a misunderstanding of one’s true nature. It creates the illusion of duality – the subject who inquires and the object that is inquired into.
Sri Ramana Maharshi eloquently states, ‘Ignorance pertains to the ego, which is forgetfulness of the Self.’ Just as darkness cannot exist in the presence of the sun, ignorance cannot exist in the true knowledge of the Self. When the Self is realized, ignorance and its byproducts, including the sense of a separate doer, vanish.
Therefore, in the practice of Self-enquiry, whenever you find yourself trying to ‘figure out’ or ‘do’ something, turn your attention back to the questioner. Ask, ‘Who is it that feels the need to figure things out?’ This process of turning the inquiry back onto the inquirer helps to dissolve the ego and deepen your understanding of your true nature.
In summary, the practice of Self-enquiry isn’t about strengthening the ego through intellectual efforts or a ‘let go’ attitude. It’s about consistently redirecting your focus to the source of the ego itself, thus unravelling the layers of misidentification and revealing the true Self.
When I practiced Self-enquiry today, I couldn’t get the experience of yesterday. I am disappointed and feel I wasted today’s meditation process.
It’s completely natural to feel a sense of disappointment when a meditation session doesn’t match the experience of a previous one. However, this very feeling provides a valuable insight into the nature of the ‘I’ or ego, which is at the heart of Self-enquiry.
In the teachings of Sri Ramana Maharshi, the ‘I’ is often seen as the source of suffering and illusion. Your experience aligns with this understanding. Yesterday, when the ‘I’ was absent, or at least not the center of your awareness, you experienced bliss. Today, when the ‘I’ returned, seeking to replicate that experience, it brought along disappointment and the sense of a wasted effort.
This is a profound realization: the ‘I’ or ego, with its desires and expectations, often stands in the way of true spiritual experience. It is illusory and deceptive, claiming ownership of experiences that are beyond its grasp. The ego wants to control, to replicate, to own experiences, but in doing so, it moves away from the very essence of what it seeks.
Spiritual experiences, especially those encountered in the practice of Self-enquiry, are gifts of grace. They are not achievements to be attained or repeated at will. They arise from a deeper place of surrender and devotion to the Self. When the ‘I’ takes a back seat, when it stops trying to control and own the experience, that’s when the most profound and authentic experiences often occur.
So, rather than seeing today’s meditation as a waste, consider it a valuable lesson in understanding the nature of the ego. Each session is unique and offers its own insights. Embrace the journey with an open heart, free from the ego’s desire to control, and you’ll find that the path unfolds in its own beautiful and unexpected ways.
Sometimes, during my practices, I experience a sense of witnessing where I observe everything – the external world, my body, and my thoughts. Is this the state I should aim for while performing my Self-enquiry practices?
Your experience of being a witness is indeed a significant aspect of your Self-enquiry practice.
This state of witnessing, or ‘sakshi bhava’ in Sanskrit, is a fundamental step towards deeper spiritual realization. In this state, you become the observer of your own experiences rather than being completely identified with them. This is a profound realization because it signifies a detachment from the ego-self, which is often entangled with thoughts, emotions, and bodily sensations.
In the teachings of Sri Ramana Maharshi, the practice of Self-enquiry gradually leads us to disidentification from the body and mind and an awareness of the Self as the witnessing consciousness. Your experience of observing everything, including your thoughts and physical sensations, aligns with this practice. It indicates a shift from identifying with the contents of consciousness to recognizing your true nature as consciousness itself.
However, it is important to understand that while this witnessing state is significant, it is not the final goal. The ultimate aim of Self-enquiry is to realize that the witness itself is an illusion and to experience the true Self, which is beyond the witness. The Self is not an observer separate from what is observed; it is the undivided reality in which the duality of observer and observed ceases to exist.
In Advaita Vedanta, this ultimate realization is described as non-dual awareness, where there is no separation between the Self and the universe. It is a state of pure being or existence, consciousness, and bliss (Sat-Chit-Ananda).
So, in your practices, while the witnessing state is a significant and positive sign of progress, continue to delve deeper. Use this state as a stepping stone to inquire further: “Who is the witness?” This inquiry can lead you beyond the dualistic perception of the observer and the observed, towards the direct experience of the Self as the one undivided reality.
To conclude, your current experience is a valuable part of your spiritual journey. It indicates a moving away from ego identification and towards the deeper truth of your being. However, remember that this is a stage in the journey, not the end. Continue your practice of Self-enquiry with persistence and dedication, and you will move closer to the ultimate realization of your true nature as the infinite Self.
Does it mean that in the Self-enquiry process, I become one with everything, including God?
Yes, in Self-enquiry, the idea is to recognize the oneness that already exists. It’s not about becoming something new but realizing your connection to everything, including what some people call God. It’s like recognizing that you are a drop in the vast ocean of existence, referred to as ‘Brahman’ in the Vedanta tradition.
This understanding aligns with the four Mahavakyas found in the Upanishads:
“Consciousness is Brahman” (prajñānam brahma: Aitareya Upanishad 3.1.3) — Here, it means that the very awareness you have is connected to the ultimate reality, Brahman.
“I am Brahman” (aham brahmāsmi: Brihadaranyaka Upanishad 1.4.10) — This emphasizes that the core of your being is linked with the vastness of Brahman.
“That thou art” (Tat Tvam Asi: Chandogya Upanishad 6.8.7) — It signifies the interconnectedness of your individual self (Thou) with the ultimate reality (That), which is Brahman.
“This Self is Brahman” (ayam ātmā brahma: Mandukya Upanishad 2.) — This Mahavakya underscores that your true self, the Soul (Atman), is, in essence, Brahman.
So, Self-enquiry is like realizing and living these ancient truths, recognizing that your individual consciousness is intricately woven into the vast fabric of the universal consciousness, which we call God.
Commit your way to the Lord; trust in him, and he will act.
~ Psalm 37:5 ~
What are the implications of awakening on the human mind. What is the impact of “losing one’s mind” or “killing the mind” upon realizing the Self.
In the context of the teachings of Sri Ramana Maharshi, awakening or realizing the Self has profound implications on the human mind. It’s akin to a shift from a state of unconsciousness to one of true consciousness.
Consider sleep as an analogy. During deep sleep, you’re without the active engagement of the mind, and therein lies the peace and tranquility of that state. When we wake up, we don’t lose the capacity to sleep again; rather, we transition into a different state of consciousness.
Similarly, in spiritual awakening, the mind doesn’t disappear or ‘die’ in the literal sense. Instead, what dies is the mind’s false identification with the ego, its misconceptions, and its limited patterns of thinking. An awakened individual doesn’t become mindless or lose the functional aspect of the mind. Rather, the mind becomes an instrument that the true Self uses skillfully and appropriately.
The mind, post-awakening, is like a well-tuned instrument. Just as a well-tuned mind can wake you up at a specified time without an alarm, an awakened mind aligns perfectly with the needs of the moment. It engages when necessary and remains quiet when not needed, much like using the clutch of a vehicle to shift gears. In the absence of this awareness, individuals may ‘play’ with their minds unnecessarily, leading to stress and disharmony.
So, ‘killing the mind’ in the context of self-realization doesn’t mean a permanent cessation of mental activity. It refers to the dissolution of the ego-driven mind, leading to a state where the mind is used effectively and efficiently, engaged and disengaged like a clutch, as per the requirements of the situation.
Sri Ramana Maharshi, in response to Paul Brunton’s question about the implications of awakening, clarifies this beautifully. Awakening to one’s true Self doesn’t result in unconsciousness or idiocy. Instead, it brings about an immortal consciousness and true wisdom. It’s an awakening to the real nature of man, where the mind serves the true Self, rather than leading the individual astray with its ego-driven desires and fears.
When I sit in Self-enquiry, I feel I am the body and the mind, and I find it extremely difficult to go deeper into the Self. Does it mean that I am not an eligible candidate for the Self-enquiry process?
Feeling that you are the body and the mind during the practice of Self-enquiry is a common experience and does not indicate that you are unsuitable for this process. In fact, recognizing this struggle is a crucial step in the journey of Self-realization.
In the path of Self-enquiry as taught in Advaita Vedanta and by Sri Ramana Maharshi, the realization that you are not the body and mind is both an intellectual and an experiential process. It’s common to intellectually understand that you are not the body and mind, yet still feel identified with them during practice. This is not a setback; rather, it’s an important part of the journey.
The Neti-Neti approach, meaning ‘Not this, Not this’, is a powerful method in this context. As you sit in Self-enquiry, when thoughts or identifications with the body and mind arise, gently remind yourself, ‘Neti, Neti’. This means you consciously acknowledge that these thoughts, feelings, and bodily sensations are not the true Self. It’s a process of negation, where you gradually set aside all that you are not.
This practice might seem challenging at first, as the mind is accustomed to identifying with the body and thoughts. However, with consistent practice, you will find that your identification with these aspects weakens, allowing a deeper understanding of your true nature to emerge.
The ultimate aim of Self-enquiry is to arrive at that which cannot be negated – the substratum of your being, the pure awareness or Self. When all other identifications are set aside, what remains is your true Self – unchanging, ever-present, and beyond the limitations of body and mind.
So, rather than seeing your current experience as a sign of ineligibility, view it as an integral step in your spiritual evolution. Each moment of Self-enquiry, each recognition of identification, and each application of Neti-Neti, takes you closer to the realization of your true Self. Continue with patience and perseverance, and the path will unfold naturally.
We practice positive affirmations, creative visualizations, the law of attraction, etc. All these are thoughts and games in the mind. Mind is the central thing in all the above. When we adhere to these practices and perform Self-enquiry at the same time, wouldn’t the Self-enquiry practice be ruined? Aren’t the above-stated mind practices contradictory to the Self-enquiry practice?
Your question highlights a common dilemma faced by many on the spiritual path: the seeming contradiction between manifestation techniques and the practice of Self-enquiry. It’s crucial to understand the distinct roles and purposes of these practices.
Manifestation techniques like positive affirmations, creative visualizations, and the law of attraction are mind-centric practices. They involve the mind in creating or attracting material or worldly outcomes. These practices are like tools that work within the realm of the mind to shape one’s external reality.
On the other hand, Self-enquiry, as taught by Sri Ramana Maharshi, is a practice aimed at transcending the mind. It is a journey inward, to discover the true nature of the Self, which lies beyond the mind’s incessant activity. Self-enquiry leads to a state of ‘no-mind,’ where the illusion of the individual ego dissolves into the recognition of one’s true, unlimited nature.
While manifestation techniques address the immediate, tangible desires and needs, Self-enquiry addresses the fundamental question of who we are beyond these desires and needs. In the context of the four Purusharthas (Artha, Kama, Dharma, Moksha), these practices can be seen as steps on the ladder of spiritual evolution. They are not inherently contradictory but serve different stages of one’s journey.
A mind preoccupied with unfulfilled desires may find it challenging to engage deeply in Self-enquiry. In this sense, practices like visualization and affirmations can be preparatory steps, helping to satisfy the mind’s desires and bring it to a state of readiness for deeper spiritual practice.
However, it’s important to maintain awareness of the ultimate goal of spiritual practice – Moksha or liberation. As you engage in manifestation techniques, keep in mind that they are not the end, but a means to an end. The true purpose of human existence, according to Advaita Vedanta, is to realize our true nature, which is beyond the mind and its creations.
To integrate these practices, one must use manifestation techniques with an understanding of their place in the larger scheme of spiritual growth, always keeping the ultimate goal of Self-realization in view. Over time, as the mind becomes satiated and calmer, it naturally gravitates towards deeper spiritual practices like Self-enquiry, leading to the transcendental state of Moksha.
I am a regular practitioner of the Self-enquiry technique of Sri Ramana Maharshi. I have a question concerning the conflict I am experiencing between my personal life and the non-dual teachings. In my personal life, I have to take several measures, some of them stringent enough, to secure my interests and the interests of my loved ones. When I look inside, I realize it’s a game of the ego self. However, if I go by the non-dual teachings and take no action against those people who cause harm to us, I won’t be doing justice to myself and my family. If I act against them, am I not going against Sri Ramana’s teachings? How do I strike a balance between the two?
Your dilemma reflects a common struggle for many on the spiritual path – balancing worldly responsibilities with spiritual ideals.
Sri Ramana Maharshi’s teachings of Self-enquiry lead us towards the realization of the Self, the true essence beyond the ego. This realization often brings about a sense of detachment from the ego’s desires and actions. However, it’s crucial to understand that non-duality doesn’t imply passivity or neglect of practical responsibilities.
In the context of your personal life and the actions you need to take, it’s important to remember that the essence of Advaita Vedanta and Sri Ramana Maharshi’s teachings is not about inaction. It’s about non-identification with the actor. This means that while you perform necessary actions, including those to protect and care for your loved ones, you maintain an awareness that the true Self is beyond these actions and the roles you play.
Taking action in your personal life, even if it appears to be in conflict with someone else’s interests, does not necessarily go against the teachings of Sri Ramana Maharshi. The key is the intention and consciousness behind these actions. Are they coming from a place of ego-driven desire for power or revenge? Or are they measured, necessary actions taken from a place of clarity, compassion, and a sense of duty?
In the Bhagavad Gita, a text that profoundly influenced the teachings of Advaita Vedanta, Lord Krishna advises Arjuna to perform his duty as a warrior, but without attachment to the fruits of his actions. This principle can be applied in your situation. Act when necessary, but do so with detachment from the ego and the outcomes.
Striking a balance involves performing your duties and taking necessary actions, all while maintaining an inner state of detachment and understanding of the non-dual truth – that the essence of who you are is beyond these worldly roles and conflicts.
Furthermore, non-duality doesn’t imply that we ignore injustice or wrongdoing. On the contrary, sometimes the most compassionate action may involve taking a stand or protecting oneself and others. The challenge is to do so while maintaining an inner state of peace and equanimity, knowing that these actions are part of the play of the manifest world, and do not define your true nature.
In conclusion, live in the world, take appropriate actions, but always remember your true nature as the witnessing presence, the unchanging Self. This understanding allows you to engage in the world fully and responsibly, without losing sight of the ultimate truth of non-duality as taught by Sri Ramana Maharshi.
That which cannot be seen by the eyes, but by which the eyes see, know that alone to be Brahman, and not that which people worship as an object.
~ Kena Upanishad (1.6) ~
I am practicing Self-enquiry meditation every morning with the help of your video. I want to clarify some points that have arisen in my mind. I can see and sense my body, thoughts in my mind, and my emotions too, but I cannot sense the “I” feeling. So I am inquiring with the help of the ‘Who am I?’ meditation. “I” is the one witnessing all our thoughts, emotions, and actions. “I” is a part of universal truth residing within our bodies to finalize our karmic account with the Universe. Once the purpose is over, this “I” will leave the body to join the universal truth. This “I” is the same in everyone, but the purpose of “I” is different in each individual. So, all are different. Is my understanding correct?
Your inquiry into the nature of the ‘I’ is a significant step on the path of Self-realization. It’s important to understand that the ‘I’ you are searching for in Self-enquiry is not something that can be sensed or conceptualized in the usual way, as it is the very essence of sensing and thinking.
In the practice of Self-enquiry, especially as expounded in the teachings of Sri Ramana Maharshi, the ‘I’ is the subject, the witness of all experiences, thoughts, and emotions. It cannot be objectified or identified as something within the body or mind, because it is that which is aware of the body and mind.
When you say ‘I am in my body to settle my karmic account’, it’s a thoughtful reflection, but it’s also a conceptualization by the mind. Such analysis, while intellectually stimulating, can lead the enquiry away from its true purpose. The essence of Self-enquiry is not to engage in mental analysis about the Self, but to directly experience the Self. It’s about turning the attention inward, away from thoughts and concepts, to the source of thought itself – the ‘I’.
In Advaita Vedanta, the true Self, or Atman, is understood to be the same in everyone – it is the unchanging, eternal reality that underlies all changing phenomena. While each individual may have a unique life journey, the fundamental nature of the Self is the same. The notion of different purposes for different individuals pertains to the level of the mind and the ego, not to the true Self.
So, in your practice of Self-enquiry, whenever you find yourself getting caught up in thoughts or analyses about the ‘I’, gently guide your focus back to the question ‘Who am I?’. Seek the seeker itself. This practice, over time, will lead you beyond the mind’s conceptualizations and into the direct experience of your true nature, which is beyond thoughts, beyond emotions, and beyond sensory perceptions.
What is Self-attention in the context of Atma Vichara? How do I practice Self-attention?
Self-attention, in the context of Atma Vichara or Self-enquiry as expounded by Sri Ramana Maharshi, is a profound and yet simple technique deeply rooted in the philosophy of Advaita Vedanta. It is an inward journey, a path of introspection and self-awareness, leading to the ultimate realization of one’s true nature or Self.
Atma Vichara, which translates to ‘Self-enquiry’, is essentially an inquiry into the nature of the self. It asks the fundamental question, “Who am I?” This is not a query for the intellectual mind but rather a tool for the spirit to dissolve its own misconceptions. In the traditional Upanishadic vision, the realization of the Self or Atman is the realization of Brahman, the ultimate reality. This is the core teaching of Advaita Vedanta, where the individual self (Atman) and the universal self (Brahman) are understood to be one and the same.
Self-attention, in this context, is the practice of turning the mind’s attention away from external objects, thoughts, and sensations back to its source – the ‘I’ consciousness. This is not the ‘I’ associated with personality, ego, or individual identity, but the pure sense of ‘I am’ that exists prior to thoughts and beyond the ego. It is the fundamental consciousness that is aware of all experiences but is itself beyond experience.
To practice Self-attention, one must begin by observing the mind. Notice how thoughts arise and fall, and see how each thought is typically associated with the ‘I-thought’ or ego. In every thought, emotion, or perception, there is an implicit ‘I am’ that is experiencing it. The practice involves focusing on this ‘I am’ sense, rather than getting caught up in the content of thoughts or sensations.
As you sit in meditation, ask yourself, “Who am I?” or “To whom do these thoughts arise?” Each time a thought arises, gently guide the attention back to the subject of thought, the ‘I’ that is aware of the thought. This is not an intellectual exercise; it’s more of a gentle but firm redirection of attention from the objects of perception to the perceiving subject itself.
In the beginning, this practice might seem challenging as the mind is habituated to objectify and engage with thoughts and the external world. However, with persistent practice, the mind begins to sink into its source. This inward turning is not a physical action but a subtle shift in awareness. It is like the wave realizing its nature as water. The wave doesn’t have to go anywhere to find water; it simply has to recognize that it is already water.
As one deepens in this practice, the distinction between the observer and the observed starts to blur and eventually dissolves. In this dissolution lies the revelation of the Self, not as a concept, but as a direct, unmediated experience. This is the non-dual realization that there is no separate self, only the Self, which is Brahman, the all-pervading, eternal reality.
In essence, Self-attention in Atma Vichara is the gentle but persistent turning of the mind’s attention away from the transient (thoughts, sensations, experiences) and towards the eternal subject, the ‘I am’ consciousness, leading to the realization of one’s true nature, which is beyond the mind, indivisible, and blissful. It is a journey from the apparent multiplicity to the sublime non-duality of Advaita, a journey from ignorance to knowledge, from darkness to light, from the illusion of separation to the reality of Oneness.
I have been practicing Atma Vichara intensively for the past few days. Since yesterday, I’ve been feeling very sad and find myself getting angry over minor issues. What could be the reason for this? Am I doing something wrong in my practice? I keep questioning to whom this sadness and anger are occurring. They subside for a moment, but then come back.
The emotions of sadness and anger you’re experiencing during your intensive practice of Atma Vichara (Self-enquiry) are not uncommon and do not necessarily mean you are doing something wrong. In fact, they can be seen as a significant part of the spiritual process.
When you engage deeply in Self-enquiry, it often stirs the deeper layers of the mind where various unresolved emotions and samskaras (latent tendencies) reside. These emotions may surface as a natural response to the inner clearing and confronting of deeper truths about the Self. It’s akin to stirring the bottom of a still pond – the sediment that was settled gets disturbed and rises to the surface.
Your practice of continuously questioning to whom these emotions occur is a fundamental aspect of Atma Vichara. This practice is about bringing awareness to the transient nature of emotions and the realization that they are not the true Self. While they may subside momentarily during your inquiry, their reemergence is part of the process of purification and release.
Remember, the path of Self-enquiry is not just an intellectual exercise; it is a transformational journey that encompasses all aspects of your being, including the emotional. These moments of emotional upheaval are opportunities to observe and release deep-seated patterns, leading to greater inner freedom.
It’s important to maintain a compassionate and patient attitude towards yourself during this process. Allow these emotions to arise, observe them without identification, and return to the inquiry, ‘To whom do these emotions occur?’ This practice helps in dissolving the identification with the emotions and revealing the unchanging nature of the Self.
Additionally, ensure that your practice of Atma Vichara is balanced with other aspects of spiritual life, such as meditation, devotion, and ethical living. This holistic approach supports a smoother integration and understanding of the insights gained through Self-enquiry.
In essence, the emergence of these emotions is not an indication of incorrect practice, but rather a sign of deepening spiritual work. Continue with your practice with patience and perseverance, and over time, you will find a growing sense of clarity and inner peace.
During my Self-enquiry practices, I struggle to maintain focus on the Self; my mind quickly drifts into various thoughts. Recently, I’ve found that focusing on my breath helps me redirect my attention back to the Self, allowing me to extend the duration of my practice. Is this approach advisable?
In the teachings imparted by Sri Ramana Maharshi, the essence of Self-enquiry is directing the mind’s attention away from thoughts and towards the Self, the source of awareness.
Using the breath as a tool to stabilize the mind and bring it back to the Self is recognized as a wise technique that aligns with the spirit of Self-enquiry. The breath acts as a subtle bridge between the body, the mind, and the deeper dimensions of the Self. Being less tangible than bodily sensations and less distracting than thoughts, it serves as an effective focal point to calm the mind and prepare it for deeper introspection.
Sri Ramana Maharshi emphasized the importance of withdrawing the mind from external objects and redirecting it to its source. When thoughts arise, rather than engaging with them, shifting your attention to something as neutral and constant as the breath can aid in detaching from these thoughts. Once the mind is steadier, you can gently guide your attention back to the inquiry into the Self — ‘Who am I?’
This method you’ve discovered reflects the dynamic nature of spiritual practice, where the adaptability of methods that aid in the inquiry into the Self is embraced. Remember, the ultimate goal of Self-enquiry is to remain as the Self, free from the distractions of thoughts. If focusing on the breath assists in this process, it is indeed a valuable part of your practice.
As you progress, you may find that your dependence on the breath diminishes, allowing for direct abidance in the Self. Until then, trust in this method that naturally facilitates your inward journey, honoring the wisdom of your own experience.
You may be celibate or married, a monk or a family man; that is not the point. Are you a slave of your imagination, or are you not?
~ Sri Nisargadatta Maharaj ~
I find it challenging to balance my daily life with my spiritual quest and Self-enquiry. In the midst of our everyday family environment, how can I consistently experience, or how is it possible to maintain, that sense of inner calmness and peace?
Self-enquiry is not about creating a division between your spiritual practice and everyday life; instead, it’s about seamlessly integrating your spiritual practice into the flow of everyday life. The world you engage with in your daily life, including family interactions, work, and social commitments, is not separate from your spiritual practice. Instead, these are the very platforms where the principles of Self-enquiry can be applied and tested. The key is to view these daily interactions not as distractions but as opportunities to practice constant awareness of your inner Self.
Take moments throughout the day to reflect on your true nature as the witnessing consciousness that is ever calm and unchanging. This can be done through brief pauses of introspection or silent meditation, reconnecting with the sense of ‘I am’ that is beyond thoughts and emotions.
Approach your daily duties and family interactions with a sense of detachment, not as a lack of care, but with the understanding that your true Self is untouched by the transient play of life. Though challenges on the home front may seem to upset your daily practices, they actually do not affect your true nature in any way. Realization of this truth allows you to participate fully in life while maintaining an inner calmness and mental poise.
One of the best ways is to cultivate the habit of constantly reminding yourself that your true nature remains untouched by life’s experiences. Reinforce this through the practice of Self-enquiry, continually asking “Who am I?” or “Who is affected by all this?” and directing your attention inward to the silence and stillness of your being.
Remember, the goal is not to escape daily life but to transcend the identification with the egoic mind, which often results in imbalance, suffering, and disruption. As you deepen your practice of Self-enquiry, you’ll find that the distinction between your spiritual practice and everyday life diminishes, and what remains is a continuous, unbroken awareness of your true Self, which is peace, calmness, and bliss. Your family environment, with all its challenges and joys, then becomes a sacred space for this profound realization. All the best!
I am facing challenges extending my Self-enquiry practice and it’s causing frustration. While I’ve previously succeeded with various meditation methods, I now find myself hindered by persistent thoughts and emotions. Despite my dedication to daily practice, guilt consumes me. How can I overcome this?
This happens to every serious aspirant on the spiritual path; so remember, you’re not alone. You’re in a venerable tradition where even the greatest sages faced challenges. It also shows how serious you are about your spiritual practices. Rest assured that your efforts will surely bear fruit.
Regarding your question, please note that the intensity or duration of practice doesn’t equate to progress. Brief, focused sessions several times a day might lead you to greater realizations. Unlike object-focused meditations, Self-enquiry is subtler; it’s the art of gentle observation, a turning inward rather than a fierce battle with thoughts and emotions. The mind is a tool here, not the enemy. The light of consciousness is already in you, shining brightly, unaffected by the movements of thoughts.
Your query also sheds light on how intensely you’re using your mind in the process. Self-enquiry isn’t about mental struggle. Engaging the mind aggressively can be counterproductive, as true insight comes from a place of calm introspection, not mental combat. The Self exists beyond the mind’s reach; the mind is simply its projection, and intense concentration can inadvertently keep your focus on the mind’s surface. Ease into a space of quietude, allowing your heart, not your mind, to guide you.
Also, you don’t need to push yourself to practice during times when you feel resistance. Trust in the natural flow and your inner wisdom to know when the moment is right. View any difficulties not as setbacks, but as opportunities for growth and deeper understanding. Rather than feeling discouraged, take it as a reminder that the process is correcting you at each stage.
Your journey is uniquely yours, and every step, even those that seem challenging, is part of your path to realization. Wishing you success!
Why do individuals experience numerous rebirths? Why must we navigate through Maya and endure the effects of our Prarabdha Karma? Why can’t consciousness simply remain as pure consciousness?
The cycle of numerous births, or samsara, should be viewed as the play of Maya, the illusory power of consciousness, which is the ultimate reality. This illusion manifests the phenomenal world, individual selves, and their experiences. The concept of Prarabdha Karma, which is the portion of past karma influencing one’s current life, adds to this illusion by making us feel like separate individuals and leading us through different lifetimes.
Maya and our life experiences are like parts of a grand cosmic play, or lila, allowing consciousness to express itself in different ways. It is through engaging with Maya and resolving Prarabdha Karma that each soul has the opportunity to realize its true nature.
Also, the teachings on birth, rebirth, and Karma may be relevant to you at this stage, but know that they will become less significant as your understanding of non-duality deepens. It may be noted that the illusion of Maya is a creation of the ego, not the true Self. Therefore, questions arising about Maya originate from the ego, its creator, and not from your true Self.
The ultimate purpose of navigating through Maya isn’t about getting stuck in the cycle of life and death; it’s about realizing your inherent nature as pure consciousness. This realization, called moksha, dissolves the illusion of separation between yourself and the universe.
The question, “Why can’t consciousness just be consciousness?” touches on the essence of the spiritual journey. Maya and the cycle of life are not ultimate truths but appear as manifestations of consciousness when seen through the limited perspective of the ego. The journey from ignorance to enlightenment reveals that consciousness has always been pure, free, and aware.
Understanding this doesn’t deny the world or your experiences; it illuminates them in their true light. Your inquiry is an essential part of consciousness’ exploration of itself. By deeply questioning reality and seeking truth, you’re participating in consciousness’ journey beyond Maya and Karma.
Ultimately, the existence of the world, the play of Maya, and the journey through countless births serve as instruments for the profound realization that everything is one, a non-dual consciousness.
When I start to make some progress with Self-enquiry, the people I live with at home pull me down. I feel like I should go somewhere else and practice the meditation. How can I move forward in this situation?
Self-enquiry is a direct inquiry into the nature of our Self. Unlike other meditation techniques, it’s a subtle and profound practice that helps transcend the egoic mind, leading to the realization of our true being beyond thought and form. Hence, it can be practiced anywhere, anytime.
Self-enquiry can be practiced sitting, standing, lying down, or even with eyes open or closed. However, it may be beneficial to set aside a specific time for deeper introspection, and some people may benefit from it initially. Eventually, one can live with awareness of their existence at all times.
We are always the Self. There is no greater truth than “I am the Self.” Abiding in this truth doesn’t require reliance on external factors. When this truth is obscured, our problems may seem insurmountable and we struggle to find a way out, but regular self-enquiry practice can facilitate transformation both within oneself and in one’s surroundings.
I wish you all the best in your efforts.
A man of pure intellect realizes the Self even by instruction casually imparted. A man of impure intellect is bewildered in trying to realize the Self even after enquiring throughout life.
~ Ashtāvakra Saṁhitā (15.1) ~
I know the Self-enquiry process is very important for my realization. However, sometimes when I sit to practice Self-enquiry, my mind wanders into other silly things, and I get distracted into them. Why is this happening?
The wandering of the mind during Self-enquiry, a common experience for many practitioners, is deeply rooted in what we call ‘Vāsanas.’ These are subtle mental impressions and tendencies formed by past actions and experiences, possibly extending to karmic impressions from past lives. They are the imprints that shape our habitual patterns of thought and behavior.
In the path of Self-enquiry, as taught in Advaita Vedanta and by Sri Ramana Maharshi, Vāsanas can indeed seem like hurdles. But for a sincere practitioner, they also present an opportunity for deeper realization. When a Vāsana arises, it brings with it a chance to practice Atma Vichara (Self-enquiry) right at that moment. It’s like encountering a wave and using it to dive deeper into the ocean of self-awareness.
By applying the power of Self-enquiry each time a Vāsana surfaces, you gradually weaken and eventually uproot these deep-seated tendencies. This process is not about suppression but understanding and dissolving these impressions through direct inquiry into the nature of the Self.
It’s important to acknowledge that, due to the influence of Vāsanas, there will be times when engaging in Self-enquiry feels particularly challenging. However, these moments are not setbacks but part of the journey. They are like the clouds that temporarily obscure the sun – the light of awareness is always there, merely hidden for a moment.
So, continue your practice of Self-enquiry, especially during those times when it feels most accessible and natural. These favorable moments lay the groundwork for dealing with the more challenging times. There will indeed be moments of awakening – flashes of insight and clarity – that will reinforce your resolve and encourage you to persist, even amidst distractions and wandering thoughts.
Remember, the path of Self-realization is a journey of patience and perseverance. Each moment of distraction, each arising of a Vāsana, is an opportunity to deepen your practice and move closer to the ultimate realization of your true nature.
What does the result of Self-enquiry look like, and how is it experienced by the senses?
It’s crucial to understand that the result of Self-enquiry isn’t something that can be quantified or described in the same way we might describe the sensory experiences of seeing a beautiful sunset or tasting a delicious meal. The realization that emerges from deep Self-enquiry transcends sensory perception, operating beyond the realm of the five senses and the mind that connect us to the material world.
Self-enquiry leads to the realization of the Self, the fundamental essence of our being that is beyond form, beyond thought, and beyond sensory experience. This realization is not an ‘experience’ in the conventional sense because it transcends the dualities of experiencer and experienced, of observer and observed.
The direct realization attained through Self-enquiry is not mediated by the senses. It is a recognition of one’s true nature as pure consciousness, the substratum upon which all sensory experiences and mental phenomena appear. In this realization, one discovers an unchanging, ever-present awareness that is the core of one’s being. It brings about profound inner peace and a sense of freedom that are not contingent upon external circumstances or sensory inputs but are inherent qualities of the Self.
Here, the sense of individuality (the ego) merges into the universal Self, and the distinction between ‘me’ and the ‘world’ (subject and object) dissolves, revealing the non-dual nature of reality as the direct expression of one’s true being.
The enlightened masters describe the result of Self-enquiry as a silent, vast awareness or beingness that underlies all existence. It’s a state of pure being, where the sense of ‘I’ as a separate entity with attributes and forms dissolves into the awareness of ‘I am’ that is attributeless and formless. An intrinsic joy or bliss (Ananda), not dependent on sensory stimulation or mental states, accompanies the realization of the Self and arises from the direct knowledge of one’s own existence and the unity of all things.
Upon reflection, the happiness arising from sensory experiences and felt in the mind due to an object or thought represents a diluted version of the bliss experienced beyond the mind upon realizing the Self. The mind operates on a plane where objective happiness is felt—a plane that owes its existence and capability to experience to the Self. However, this plane is inherently limited in its capacity to experience bliss in its purest and most original form.
Further, happiness experienced through the mind is temporary and superficial, being cause-based, limited, and conditional. In contrast, the bliss that is experienced beyond the mind’s domain is permanent and profound, as it is causeless, boundless, and unconditional. The ephemeral nature of happiness tied to the mind’s interactions with the world is incomparable to the timeless and unfettered joy of Self-realization, which transcends the world of objects.
Is the culmination of this introspective journey a state of nothingness or a state of oneness? Previously, I was capable of reaching such a state, but as time has passed and circumstances have changed, I no longer have the same inner experiences as before.
Indeed, at the end of Self-enquiry, we arrive at a profound realization where there appears to be nothing left, often described as ’emptiness’ or ‘nothingness.’ However, this state is not an absence but the fullness of pure consciousness, where the usual distinctions, including that between the observer and the observed, dissolve completely.
It’s important to understand that the ‘nothingness’ we might conceptualize is not the ultimate reality. This perceived emptiness is not the essence of who we are; hence, meditating with the intention of reaching it as a destination might not lead us to our true nature. The ‘I am’—our true self—is not an object or a place that one can reach through effort. Instead, by Self-enquiry, we come to recognize and dissolve into our ever-present true nature.
Your reflections on the changing nature of your experiences underscore a vital realization: though circumstances and the contents of consciousness may change, the ‘I am’ consciousness, the fundamental awareness, remains unwaveringly constant.
In darkness, we cannot see anything, but the awareness of ‘I exist’ shines forth just as in broad daylight. In fact, the unchanging ‘I’ forms the basis of our being, shining steadily at all times, undisturbed by life’s ups and downs.
The feeling that you no longer have the same spiritual experiences as before is only a mental activity in this moment; it has nothing to do with the ever-present, unchanging ‘I.’ While your experiences may vary from time to time, the true Self, the ‘I am,’ remains constant, observing everything that comes and goes.
Sometimes I find that external circumstances don’t affect me much, indicating that I’ve created a protective wall around my mind. However, this isn’t always consistent, and I still experience occasional disturbances, although briefly. This has led me to question if I’m following the right path. My question is: “Is distancing oneself from one’s mind the correct step toward the Self-enquiry process?”
In the practice of Self-enquiry, the goal isn’t so much to distance oneself from the mind as it is to comprehend and ultimately realize that one’s essence transcends the mind. The mind, with its thoughts, emotions, and perceptions, is a tool for navigating the world but is not the core of who you are.
Creating a ‘wall’ between yourself and external circumstances can help to cultivate a certain level of detachment, which is beneficial for reducing immediate impacts to life’s ups and downs. This detachment can also serve as a foundation for deeper inquiry. However, the ultimate aim of Self-enquiry is not to fortify this wall but to transcend the need for it by realizing that your true nature is untouched by external circumstances.
When we put our efforts into strengthening the wall, we inadvertently acknowledge the outer world’s potential to affect the Self, stemming from the mistaken belief that we are our minds and, therefore, vulnerable to external influences. This is a misconception.
Being affected by the outside world for only a short time, as you’ve observed in your experience, indicates a growing awareness and an ability to return to a state of equanimity more quickly. This is a positive sign of spiritual maturity. Yet, it’s important to remember that the journey within is not about being unaffected by the world; it is about recognizing the essence of who you are—the ‘I am’ that is inherently free from the dualities of the world. This understanding will prompt you to fetch the highest reward of realizing the Self while staying unaffected by the world outside.
Coming back to your question, “Is distancing oneself from one’s mind the correct step toward the Self-enquiry process?”, the approach should be less about distancing and more about adopting a ‘neti-neti’ (not this, not this) stance, guiding you towards your true Self rather than away from your mind. If someone’s behavior annoys you, you can distance yourself from them, making their actions less perceptible. However, you may still be keeping your attention on them. Conversely, turning away and moving towards a more loving presence shifts your focus entirely. Similarly, distancing from the mind without directing your attention towards your true Self may offer temporary relief but won’t lead to the mind’s dissolution. Diving deep into the source of the mind facilitates this dissolution and the realization of the Self.
Therefore, while creating a psychological distance from the mind’s reactions can be helpful, it’s essential to go beyond this. The aim is to inquire into the nature of the one who observes the mind and its defenses, to recognize that this observer is itself a thought arising within awareness. Through this inquiry, you come to see that your true nature as awareness is already untouched and pure, not needing walls for protection because it is beyond harm or influence.
The essence of Self-enquiry lies in realizing your true Self by contemplating the question “Who am I?” beyond the realm of thoughts, emotions, and external circumstances. It involves delving through the layers of the mind to uncover your essence—the radiant consciousness that you truly are. This journey leads to the discovery of the eternally serene, complete, and untouchable Self, amidst the ever-changing play of the world.
Give up all questions except one: “Who am l?” After all, the only fact you are sure of is that you are. The ‘I am’ is certain. The ‘I am this’ is not. Struggle to find out what you are in reality.
~ Sri Nisargadatta Maharaj ~
Could you elaborate on why the Self-enquiry process targets the destruction of the “I” or ego? If that was the purpose, why did the Supreme Being create the ego in the first place? Why was the “I” created if the ultimate aim is its dissolution?
The Supreme Being never created the ego; rather, it’s the ego’s illusion that leads it to believe so. This misconception arises because the ego mistakenly perceives itself as having a distinct identity from the Self.
The emergence of the ego is a byproduct of a fundamental illusion arising out of misidentification. It is a misconception rooted deeply in the ego’s own perception. This misidentification is the crux of our spiritual journey, leading to several questions and quests for understanding. Therefore, entertaining the ego’s question would amount to validating its erroneous stance. Instead, it’s wiser to help the ego recognize that it doesn’t exist separately from consciousness.
The path of wisdom lies in guiding the ego to the realization of its non-separate existence from consciousness. This realization is the heart of Self-enquiry or Atma Vichara, a profound tool in the spiritual seeker’s journey.
Through the meticulous practice of Self-enquiry, the ego gradually peels away the layers of its illusion, coming to recognize its true nature as not apart from but integral to consciousness itself. In the light of this understanding, the ego’s questions begin to dissolve, losing their grip on the seeker’s consciousness.
When the ego realizes its inseparability from consciousness, the questions disappear temporarily. However, the questions will again resurface when the ego surges back as it connects with the world of objects.
The cyclical process of questioning, realizing, and momentarily forgetting the insight highlights the ongoing and evolving nature of spiritual development. It emphasizes the significance of consistent practice and attentiveness to self-inquiry, so that each time the ego resurfaces, it provides an opportunity for further exploration and assimilation of understanding.
In this transformative process, the seeker comes to understand that the ego’s questions, including its concerns about creation and dissolution, are echoes of an illusory separation. The ultimate realization lies in recognizing that all along, there was no separation, only a temporary forgetting of our innate unity with the infinite expanse of consciousness.
I’m finding it challenging to grasp the Self-enquiry practice. When I contemplate the question ‘Who am I?’, I don’t receive any clear responses, and I struggle to advance in my practice. At times, I doubt whether this method is suitable for me. Could you guide me on how to effectively engage in Self-enquiry?
Self-enquiry is a direct and subtle practice aimed at piercing the veils of the ego and uncovering the true Self, which is the ever-present awareness that underlies all experience.
When you ask, “Who am I?”, you’re not seeking an intellectual answer, but rather using the question as a tool to turn the mind’s attention back on itself, to the subject of all experiences, the ‘I’-thought. Therefore, the absence of an answer when you ask “Who am I?” is actually part of the process. The purpose of this inquiry is not to get an answer in words but to dissolve the questioner itself, revealing that the true ‘I’ is beyond thoughts and identity. Each time you find yourself without an answer, see it as a sign that you’re going beyond the mind’s usual boundaries.
Also, note that it’s natural for the mind to resist practices that threaten its dominance. When doubts like “this practice is not for me” arise, recognize them as the mind’s attempts to avoid being observed and dissolved. Each doubt can be met with the same inquiry: “To whom does this doubt arise?” This brings the focus back to the observer—the ego, which is the target of this inquiry.
When thoughts and emotions arise, you must recognize that you are not these thoughts and emotions but the observer of them. As you deepen this practice, the sense of being the observer will start to dissolve into a more profound sense of presence or beingness, which is beyond the conceptual ‘I’.
In Self-enquiry, patience is crucial. The layers of ego and identification have been built up over a lifetime, and their dissolution is gradual. Trust the process and remain persistent. Try to maintain this inquiry throughout the day, not just during formal meditation sessions. This continuous application helps weaken the ego’s hold more effectively and integrates the practice into all aspects of life.
Also remember that every seeker’s path is unique, and challenges are an integral part of the spiritual journey. Doubts and difficulties are not signs of failing but are milestones in deepening understanding and commitment. As you continue to practice, with patience and perseverance, the moments of clarity and insight will increase, guiding you to the profound realization of your true nature as the unbounded awareness. This realization is not a new state to attain but an uncovering of what has always been present. Wish you all the best!
In light of the non-dualistic teachings, could you clarify whether the Self-enquiry practice aims to cultivate a ‘god-like’ persona within ourselves and to behave accordingly? Additionally, is the purpose of this practice to understand that there is nothing more we need to accomplish as we are already residing within God?
Your idea of becoming “god-like” by finding the God within us aligns with the essence of non-dualistic teachings, where the individual self (jiva) and the universal self (Brahman) are ultimately recognized as one.
However, the “Who am I?” Self-enquiry practice isn’t about developing a new identity or even behaving as the divine entity we discover; rather, it’s about stripping away the false identities layered upon our true Self through ignorance. The ultimate goal is to see through the illusion of the ego, which perceives itself as separate from the rest of existence and from the divine.
Daily Self-enquiry practice helps us to continually dissolve the ego, which is the root of all perceptions of separation and incompleteness. The ego is persistent and can subtly reassert itself even after profound spiritual experiences or insights. The practice demands vigilant self-observation to recognize and relinquish the various forms in which the ego appears, such as desires, fears, superiority complexes, and social identities.
Through regular practice, one can directly experience the non-duality of existence, realizing that there is no separation between oneself and the universe, or oneself and God.
Thus, Self-enquiry is not just about understanding our divine nature but continuously living from that understanding, challenging and dissolving the egoic patterns that obscure our true Self. This is the heart of the path towards Moksha, or liberation, where we constantly live in the truth of our divine unity with all that exists.
After attending the ‘Journey Within’ sessions, I’m curious about dreams. Why do we dream, why can’t we often remember them upon waking, and how are they connected to our lives?
These questions are rooted in the domain of psychology and might interest psychoanalysts like Freud and Carl Jung.
According to non-dual philosophy, dreams are only as real as the dreamer.
For those on the path of Self-enquiry, the priority is to investigate the ‘I am,’ which is the only reality. Vedantic philosophy views the external world as a transactional reality superimposed upon Brahman, the Self. Thus, the true essence is the Self, manifested within each of us as the ‘I am.’
For example, in the waking state, if someone consistently mistreats us, we shouldn’t focus on questioning why they are treating us badly. Doing so would be tantamount to prioritizing the worldly experience as real over the Self.
Similarly, focusing on our dreams diverts our attention from our primary responsibility—to attend to the ‘I am’ nature within us. Sri Ramana Maharshi used to describe dreaming as the activity of a half-confused mind, and waking as the activity of a fully-confused mind.
Therefore, in the Journey Within sessions, we focus on the dreamer, not the dreams. Discover to whom these questions arise, and you will find all the answers.
Your Questions, Our Journey!
This page will continue to to explore more questions and share insightful answers. Keep an eye on this page for new updates and discussions. Your journey of discovery is just a click away!
Here’s a lesson on the “Atma Vichara” or “Who am I” philosophy of Sri Ramana Maharshi, commonly referred to as Self-Enquiry.
Here’s a guided meditation practice that will allow you to discover your true self and attain a state of inner peace and clarity.