Abide as the Self ◦ Ramana Maharshi ◦ Full Movie [ updated April 8, 2013]

Special Note: The transformational nature of this one hour video’s deep inner revelations of Ramana Maharshi teachings necessitates that viewers should focus attention and digest on the messages, free from distractions of the mundane worldly chores. Hence, view this video during solitary time of mental ease and reflective contemplation. – Namaste

Abide As the Self is a transforming video that takes you on an inner journey into the teachings of Ramana Maharshi and the path of Self-knowledge. Comprehensive film footage of Ramana comes alive, with emphasis on the teachings of Self-Inquiry and its practical application. A special collection of rare photographs enhances Ramana’s presence and captures the compassion and grace of one of the most respected sages of our time.

The inspired narration by Ram Dass provides an overview of Ramana’s teachings. Also included are interviews with H.W.L. Poonja, Douglas Harding, Allan W. Anderson, and others. In Abide As the Self, you will experience how the profound teachings of Ramana Maharshi can be easily applied in our daily life.

This is a deeply inspiring video in which the sage Ramana speaks directly to your heart. “Abide As the Self skillfully interweaves old and new still photographs, excerpts from Ramana’s writings, interviews with longtime devotees, narration by Ram Dass, and, not least, rare and precious footage of Ramana from 1935 to 1949. Highly recommended.” – Yoga Journal

“The presence of the great Indian sage Ramana Maharshi, his clear approach to Self-Realization, and the teachings of Self-Inquiry are beautifully presented. Interviews and exceptional film footage of Ramana Maharshi make this video an inspiring and transforming experience.” New Renaissance Bookshop

“The video concludes with the encouraging words of Ram Dass, who tells us that Maharshi’s message is not Indian but universal: the peace that illuminates the heart and mind is always present. Anyone curious about this aspect of Eastern spirituality will find this informative and interesting video worthwhile and surprisingly accessible to general viewers. Recommended.” ~ Video Librarian

“Bhagavan was always silent, that is everyone’s true nature . . . In this quietness the mind will automatically return to its source and there will be a tremendous fountain of peace. All doubts are cleared and one remains quiet, in the heart.” ~ H.W.L. Poonja

European Spiritual Masters Dutch – Blueprints for Awakening

Trailer of a 90 minutes film: 14 interviews with European spiritual teachers about Ramana Maharshi’s teachings, Self-enquiry, who am I.
Christopher Titmuss, Deva Premal & Miten, Dolano, Mooji, Francis Lucille, Karl Renz, Michael Barnett, Om C. Parkin, Padma & Torsten, Premananda, Rupert Spira and Tony Parsons.

Indian Masters – Blueprints for Awakening – Book + DVD by Premananda

DVD-Sampler in the book (contains a trailer of the film ‘Blueprints for Awakening – Wisdom of the Masters’, the video website and high quality Masters’ photographs)
Blueprints for Awakening is for everyone who has an inner passion to know what they are doing here as a human being. Premananda has interviewed sixteen important Indian Masters. He asks each of them the same set of questions about the teachings of their fellow Master, Sri Ramana Maharshi.

It is for all who ask the question ‘Who am I?’ and for those who are looking for guidance on the teaching of Bhagavan Sri Ramana Maharshi to ‘be as you are’.

As time passes, many great sages become legendary, as the average man cannot even comprehend the possibility of the infinite wisdom they lived and loved as their own true nature. Slowly and steadily, Bhagavan Sri Ramana Maharshi too shall be part of that legend. Swami Suddhananda.

In India he is regarded as a Saint and many consider him the most important guru of recent times: Bhagavan Sri Ramana Maharshi, simply called Bhagavan, God, by his devotees. Premananda has succeeded in coaxing sixteen important Indian Masters to speak into his microphone. He asks each of them the same set of questions about the teachings of their fellow Master, Sri Ramana. The result is a compendium of astonishing wisdom about the biggest secret of all times: the nature of our true Self and how to realise it.
DVD Blueprints for Awakening

This unique film presents fresh, modern dialogues about ancient truth. Premananda’s familiarity with this subject, combined with his many years of experience guiding spiritual seekers, create fascinating, lively interactions with each of the Masters. The questions relate to major topics which we meet on the spiritual journey, such as Enlightenment, Self-enquiry, the Nature of the Mind and the World, Guru and Devotion.
—————–
Premananda is an English Spiritual Teacher. He spent 15 years with his first Master Osho and 5 years with the great Advaita Master Poonjaji (Papaji), a direct disciple of Sri Ramana Maharshi. His deep love for India and Sri Ramana Maharshi led him to meet and befriend many Indian Saints and Masters, collecting rare interviews which can now be found in his book and its companion film “Blueprints for Awakening – Indian Masters“. After the support and feedback he received, he was led to another book and film project “European Spiritual Masters – Blueprints for Awakening”. A third USA and Australian Masters is under preparation. http://www.blueprintsforawakening.org

He has directed three films which can be seen with sub-titles in 9 languages: Indian Masters and European Masters in the Blueprints for Awakening series and Arunachala Shiva, a film about the life and teachings of Sri Ramana Maharshi.

Since 1998 Premananda has travelled widely in Australia, India and Europe offering Satsang meetings most evenings and weekends, wherever he is invited. He enjoys art and beauty and is himself a painter. http://www.johndavid.org. Presently he is a guest in the Satsang and Arts Community, Open Sky House, located close to Cologne in Germany http://www.openskyhouse.org. He is actively available in this International Community.

He offers on-line Satsang, to a high quality, 3 evenings a week through SatsangTV, which can be viewed live around the world. http://www.premanandasatsangtv.org.
There is also a comprehensive archive of 300 Satsang meetings since 2009, in seven different languages.

He is an unusual character, full of fun and lightness with the possibility of a sudden storm at any moment. Many love him to bits and others find him outrageous. He is never boring but not always able to see when he is too much. He would love to invite you to come and make your own assessment!
http://www.premanandasatsang.org

Blueprints for Awakening Trailer-Interviews about Ramana Maharshi’s Teachings

Interviews with 16 Indian Masters about the teachings of Ramana Maharshi. This unique film presents fresh, modern dialogues about ancient truth. Interviewer Premananda’s familiarity with this subject, combined with his many years of experience guiding spiritual seekers, create fascinating, lively interactions with each of the Masters. The questions relate to major topics which we meet on the spiritual journey, such as Enlightenment, Self-enquiry, the Nature of the Mind and the World, Guru and Devotion.

Premananda Satsang- Who am I?- Russian translation

Premananda about the fundamental question ‘Who am I’ and Self-Enquiry from Ramana Maharshi.

The Essential Teachings of Ramana Maharishi

The Essential Teachings of Ramana Maharishi

It is Easier to Not Leave the True Self: Satsang with C.Y.Ramana. Part of a Series of ‘Essential Teachings of Ramana Maharshi. Filmed in Arunachala, India.
Ramana was given his name by his teacher Papaji, with the instruction to carry the teachings of Ramana Maharshi to the West. Author and Developer of Radical Awakening, and ‘The Seven Steps to Radical Awakening and the Deepening to the Heart of Love.’

Four Bodies Introduction

Ramana-ji explains how the being familiar with the Bodies of Consciousness opens the door for small, attainable higher levels can be reached.

Who Am I? – (Nan Yar?) : The Teachings of Bhagavan Sri Ramana Maharshi

Who Am I? – (Nan Yar?)

As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one’s self, and as happiness alone is the cause for love, in order to gain that happiness which is one’s nature and which is experienced in the state of deep sleep where there is no mind, one should know one’s self. For that, the path of knowledge, the inquiry of the form “Who am I?”, is the principal means.

1 . Who am I ?

The gross body which is composed of the seven humours (dhatus),

I am not: the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste,
and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and
odour,

I am not; the five cognitive sense-organs, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying,

I am not; the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc.,

I am not; even the mind which thinks,

I am not; the nescience too, which is endowed only with the residual impressions of objects,
and in which there are no objects and no functionings, I am not.

2. If I am none of these, then who am I?

After negating all of the above-mentioned as ‘not this’, ‘not this’, that Awareness which alone remains – that I am.

3. What is the nature of Awareness?

The nature of Awareness is existence-consciousness-bliss

4. When will the realization of the Self be gained?

When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.

5. Will there not be realization of the Self even while the world is there (taken as real)?

There will not be.

6. Why?

The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the substrate will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substrate will not be gained unless the belief that the world is real is removed.

7. When will the world which is the object seen be removed?

When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disappear.

8. What is the nature of the mind?

What is called ‘mind’ is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva).

9. What is the path of inquiry for understanding the nature of the mind?

That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought ‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin. Even if one thinks constantly ‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in the mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.

10. How will the mind become quiescent?

By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.
11. What is the means for constantly holding on to the thought ‘Who am I?’

When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the sense-organs, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antar-mukha). Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity “I”. If one acts in that way, all will appear as of the nature of Siva (God).

12. Are there no other means for making the mind quiescent?

Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought “I” is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa). Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent.

Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry.

13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean. When will all of them get destroyed?

As the meditation on the Self rises higher and higher, the thoughts will get destroyed.

14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?

Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds – one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds – auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impressions it is regarded as evil.

The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.

15. How long should inquiry be practised?

As long as there are impressions of objects in the mind, so long the inquiry “Who am I?” is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.

16. What is the nature of the Self?

What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. like silver in mother-of-pearl, these three appear at the same time, and disappear at the same time. The Self is that where there is absolutely no “I” thought. That is called “Silence”. The Self itself is the world; the Self itself is “I”; the Self itself is God; all is Siva, the Self.

17. Is not everything the work of God?

Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun-stone emits fire, the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of the other four elements not affecting all pervading space.

18. Of the devotees, who is the greatest?

He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?

19. What is non-attachment?

As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non-attachment, dive within oneself and obtain the Self-Pearl.

20. Is it not possible for God and the Guru to effect the release of a soul?

God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru’s gracious look will be saved by the Guru and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one’s own eye of knowledge, and not with somebody else’s. Does he who is Rama require the help of a mirror to know that he is Rama?

21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?

Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.

22. Is there no difference between waking and dream?

Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real while awake. so do those in a dream while dreaming. In dream the mind takes on another body. In both waking and dream states thoughts. names and forms occur simultaneously.

23. Is it any use reading books for those who long for release?

All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one’s Self is; how could this search be done in books? One should know one’s Self with one’s own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.

24. What is happiness?

Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned, and enjoys pure Self-Happiness. Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.

25. What is wisdom-insight (jnana-drsti)?

Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom-insight.

26. What is the relation between desirelessness and wisdom?

Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turning the mind towards any object. Wisdom means the appearance of no object. In other words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.

27. What is the difference between inquiry and meditation?

Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one’s self is Brahman, existence-consciousness-bliss.

28. What is release?

Inquiring into the nature of one’s self that is in bondage, and realising one’s true nature is release.
SRI RAMANARPANAM ASTU

Radio Talk on Bhagavan Sri Ramana Maharshi

John Troy, Wizard ( http://www.thewizardllc.com/ )

Listen to this radio talk interview between John Troy and V Ganesan who is the great grand nephew of the Bhagavan Sri Ramana Maharshi. V. Ganesan, shares stories about the life and teachings of Bhagavan Sri Ramana Maharshi.

V. Ganesan grew up till the age of fourteen in the presence of his great uncle, Bhagavan Sri Ramana Maharshi. After the mahanirvana of Bhagavan in 1950, Ganesan went on to get a Master’s Degree in Philosophy. After to return to Arunachala, where he was able to absorb reminiscences of Bhagavan that had never been recorded before. In addition to this, his close contacts with saints, sages and seers like Yogi Ramsuratkumar, Nisargadatta Maharaj and J. Krishnamurti, helped him to deepen and widen his understanding of the essence of Bhagavan’s Teachings.

V Ganesan on Bhagavan Sri Ramana Maharshi
072208ganesan.mp3

DVD Blueprints for Awakening – Wisdom of the Masters

Premananda

Blueprints for Awakening is for everyone who has an inner passion to know who they are and what they are doing here as a human being. It is for all who ask the question ‘Who am I?’ and for those who are looking for guidance on the teaching of Bhagavan Sri Ramana Maharshi to ‘be as you are’.

‘This is arguably the best and finest introduction to the hallowed teaching of Advaita Vedanta that has ever appeared. … a marvellous collection of authentic sage wisdom-teaching, perfectly designed to give the correct pointers to Self-realisation for today’s seekers after essential Truth.’ Alan Jacobs, President Ramana Maharshi Foundation UK

This unique film presents fresh, modern dialogues with 16 Indian masters about ancient truth. Premananda’s familiarity with this subject, combined with his many years of experience guiding spiritual seekers, create fascinating, lively interactions with each of the Masters. The questions relate to major topics which we meet on the spiritual journey, such as Enlightenment, Self-enquiry, the Nature of the Mind and the World, Guru and Devotion.

Premananda – Blueprints for Awakening. Wisdom of the Masters (2008)

THE SEVEN STEPS TO AWAKENING by Ramana Maharshi

Reviewed by S. Srinivasan
From the introduction chapter in the book:
“I really love you and want the best for you. I don’t want you to continue to suffer needlessly. Here in these quotes I am showing you the way to bring the illusion to an end and to awaken into the Reality of Eternal-Awareness-Love-Bliss. Here in these quotes I am showing you what most aspirants cannot see, even if they have read some of these quotes before. Here I have collected the quotes that are most essential and most helpful for those who really wish to awaken in this lifetime. Here I have collected the quotes that have no detours or distractions. Here I have collected the quotes that reveal the most direct means that brings the impostor self to its final end.”

“The seven steps to awakening” is a masterpiece and a valuable gift from your true Self to sincere seekers of liberation. The ego [which the author likes to call the 'impostor self'] in all humans is very deceptive and cunning. Almost no human has the desire for the impostor self [or ego-illusion] to come to an end. The desire to preserve the ego-illusion is always greater than the desire for liberation. However, since the impostor self is responsible for all suffering, until it ends, there can be no true liberation. But since the impostor self never wants to end; even when one approaches teachers and teachings of liberation, the layers of deception within distort the teaching in order to prevent the ego-illusion from ending, and thus prolong endless cycles of suffering. It is a vicious cycle of the thief pretending to play a Cop. Many teachings of the past have thus been distorted by the ego [imposter self], and the essence of the teachings have been buried under layers of distractions and detours, thus making it almost impossible to find a direct way to end this ego-illusion and the suffering caused by this ego-illusion.

What makes this book truly special is that not only does it contain quotes by seven different truly liberated sages, but also that the quotes have been selected and arranged by a fully liberated sage himself! This makes this work truly valuable, as it saves true seekers of liberation a LOT of time and effort. All the distractions have been taken out and the seven steps to awakening have been revealed. Just reading a few quotes slowly and repeatedly takes me to a deep and spontaneous meditation. The first chapter lays the foundation for how the quotes are to be used [as practise instructions for liberation, not for intellectual entertainment or for gathering knowledge].

The rest of the chapters in a step by step manner uravel the a)nature of impostor self and the enormous suffering caused by identifying with it b) provides an understanding that without a strong desire for liberation [from the imposter self and the suffering caused by it], all efforts to be liberated will fail c) provides motivation, inpiration and encouragement for practise leading to liberation d) provides the direct practise instructions to bringing the impostor self and the suffering to a final end.

The titles of the seven chapters and the first quote from each chapter are provided below for reference.

Step one:
Use the quotes as practise instructions. Know that a conceptual journey is not a journey to Awakening.

Step two:
Know that the world is a dreamlike illusion.

Step three:
See how the impostor self perpetuates its imaginary self and all illusion and suffering

Step four:
Increase your desire for liberation.

Step five:
Be inspired, encouraged and motivated.

Step six:
Turn your attention inward.

Step seven:
Practise the most rapid, effective and direct method that brings the impostor self to its final end.

Step 1 (first quote)
“1. Why do people call me learned? What is the mark of real learning? Learning that all garnered knowledge of things is empty ignorance and that true knowledge is the search for the Knower.”

Step 2 (first quote)
“214. From your true being as Awareness alienated and deluded do not pursue appearances, deeming them as real. They are false, since disappear they must. But your own being as Awareness is real and cannot cease to be.”

Step 3 (first quote)
“525. So long as one retains a trace of individuality, one is a seeker still, and not a true seer effort free, even though one’s penance and one’s powers may be wonderful indeed.”

Step 4 (two quotes)
“786. The desire for enlightenment is necessary because without it you will never take the necessary steps to realize the Self. A desire to walk to a particular place is necessary before you take any steps. If that desire is not present, you will never take the first step. When you realize the Self, the desire will go.”

“812. Q. How does one reach the supreme state?
Maharaj: By renouncing all lesser desires. As long as you are pleased with the lesser, you cannot have the highest.”

step 5 (two quotes)
“853. What does one gain, you may well ask, by giving up the wealth immense of worldly pleasure and seeking only mere Awareness? The benefit of true Awareness is the unbroken prevalence of peace within the heart, the bliss of one’s own natural being.”

“861. Do not dwell in the desert hot of the non-self, eating arid sand. Come into the Heart, the mansion cool, shady, vast, serene and feast on the bliss of Self.”

Step 6 (first quote)
“1284. With mind turned inward, drown the world in the great void, dispel illusion. Beholding then the void as void, destroy the void by drowning it in the deep ocean of Self-Awareness.”

Step 7 (first and last quote)
“1439. If you observe awareness steadily, this awareness itself as Guru will reveal the Truth.”

“1574. The universal Self is witness of itself.”

This is an exhaustive and comprehensive work containing everything: 1)the Supreme goal, 2)the inspiration to reach the Supreme goal and 3)the method to reach the Supreme goal are all given here. All other books can now be given away or discarded. The only other book I would keep is “The Most Direct Means to Eternal Bliss” authored by the Editor/ Creator of this present book. I found that book to be amazingly inspiring and enlightening and started practicing the meditation “techniques” instructed in that book for 2-3 hours everyday.

There are times where amazing grace is flowing through, but there are also times when the impostor self presents challenges which lead me to being distracted away from practice into futile worldly pursuits. It is during those challenging times that I need inspiration to stay in the path without getting distracted into meaningless pursuits which always end in suffering. I find that this book offers amazing inspiration for that exact purpose. I have full convictions in the words of these books and through the bliss experienced by reading and practicing the teachings in the book, I am convinced that I am on the right track.

Bhagawan Ramana Maharshi rare video

(The video cuts off abruptly at the end)

Residing at the Holy Hill: (source http://www.sriramanamaharshi.org)

The first place of Ramana’s residence in Tiruvannamalai was the great temple. For a few weeks he remained in the thousand-pillared hall. But urchins who pelted stones at him as he sat in meditation troubled him. He shifted himself to obscure corners and even to an underground vault known as Patala-lingam. Undisturbed he spent several days in deep absorption. Without moving he sat in samadhi, unaware of even the bites of vermin and pests.

But the mischievous boys soon discovered even this retreat and indulged in their pastime of throwing potsherds at the young Swami. There was at the time in Tiruvannamalai a senior Swami by name Seshadri. Those who did not know him took him for a madman. He sometimes stood guard over the young Swami, and drove away the urchins. At long last he was removed from the pit by devotees without his being aware of it and deposited in the vicinity of a shrine of Subrahmanya. From then on there was some one or other to take care of Ramana. The seat of residence had to be changed frequently. Gardens, groves, shrines – these were the places chosen to keep the Swami who himself never spoke. Not that he took any vow of silence; he just had no inclination to talk. At times texts like Vasistham and Kaivalya Navaneetam used to be read out to him.

A little less than six months after his arrival at Tiruvannamalai, Ramana shifted his residence to a shrine called Gurumurtam at the earnest entreaty of its keeper, one Tambiranswami. As days passed and as Ramana’s fame spread, increasing numbers of pilgrims and sightseers came to visit him. After about a year’s stay at Gurumurtam, the Swami – locally he was known as Brahmana-Swami – moved to a neighboring mango orchard. It was here his paternal uncle, Nelliyappa Aiyar, traced him out. He was a pleader at Manamadurai. Having learnt from a friend that Venkataraman was then a revered Sadhu at Tiruvannamalai, he went there to see him. He tried his best to take Ramana along with him to Manamadurai. But the young sage would not respond. He did not show any sign of interest in the visitor. So, Nelliyappa Aiyar went back disappointed to Manamadurai. However, he conveyed the news to Alagammal, Ramana’s mother.

The mother went to Tiruvannamalai accompanied by her eldest son Nagaswamy. Ramana was then living at Pavalakkunru, one of the eastern spurs of Arunachala. With tears in her eyes Alagammal entreated Ramana to go back with her. But, for the sage there was no going back. Nothing moved him – not pitiable sobs of his mother. He kept silent and sat still.

A devotee who had been observing the struggle of the mother for several days requested Ramana to write out at least what he had to say. The sage wrote on a piece of paper quite in an impersonal way:

The Ordainer controls the fate of souls in accordance with their prarabdhakarma (destiny to be worked out in this life, resulting from the balance-sheet of actions in past lives). Whatever is destined not to happen will not happen, try as you may. Whatever is destined to happen will happen, do what you may to prevent it. This is certain. The best course, therefore, is to remain silent.

Disappointed and with a heavy heart, the mother went back to Manamadurai. Sometime after this event Ramana went up the hill Arunachala, and started living in a cave called Virupaksha after a saint who dwelt and was buried there. Here also the crowds came, and among them were a few earnest seekers. These latter used to put him questions regarding spiritual experience or bring sacred books for having some points explained.

Ramana sometimes wrote out his answers and explanations. One of the books that were brought to him during this period was Sankara’s Vivekachudamani which later on he rendered into Tamil prose. There were also some simple unlettered folk that came to him for solace and spiritual guidance. One of them was Echammal who, having lost her husband, son, and daughter, was disconsolate till the Fates guided her to Ramana’s presence. She made it a point to visit the Swami every day and took upon herself the task of bringing food for him as well as for those who lived with him.

In 1903 there came to Tiruvannamalai a great Sanskrit scholar and tapasvin known Ganapati Sastri. By the age of 21 he had mastered Sanskrit, intently delved into all the major Puranas and Vedas, engaged in austere tapas at several holy places and had been awarded the title Kavyakantha (one who had poetry in his throat) by an august assembly of scholars and poets in North India. His father had initiated him into the secrets of the worship of the Divine Mother and he intently pursued the path set down by the ancient scriptures of the land.

Ganapati had visited Ramana in the Virupaksha cave a few times, but once in 1907 he was assailed by doubts regarding his own spiritual practices. He ran up the hill, saw Ramana sitting alone in the cave, threw himself on the ground before the sage and appealed to him, saying, “All that has to be read I have read; even Vedanta Sastra I have fully understood; I have done japa to my heart’s content; yet I have not up to this time understood what tapas is. Therefore I have sought refuge at your feet. Pray enlighten me as to the nature of tapas.”

Ramana silently rested his gracious eyes on Ganapati for some fifteen minutes, and then replied:

If one watches whence the notion ‘I’ arises, the mind gets absorbed there; that is tapas. When a mantra is repeated, if one watches whence that mantra sound arises, the mind gets absorbed there; that is tapas.

To the poet-scholar this came as a revelation, a new spiritual path opened to mankind, and he felt the grace of the sage enveloping him. He then proclaimed that henceforth Brahmana Swami, which Ramana was then called, should be addressed as Bhagavan Sri Ramana Maharshi. He thoroughly surrendered himself to the Guru, composed Sanskrit hymns in his praise and also wrote the Ramana Gita, which explains Ramana’s teachings.

From that day on the young sage was known as Ramana Maharshi, the Maharshi, or just Bhagavan by his devotees.