I haven't seen much "Maharishi-talk" recently on this forum, probably
because a lot of it so patently absurd that it can be dismissed
outright as jibberish.
The Neo-Advaitins have their own lingo, and pet sayings, most of
which is derived from Ramana Maharshi. I find many of his statements
to be circular tautologies; and dispute the argument that I'm
incapable or undeserving of criticism since I'm not on his "level" of
Realization. If that would be true, then he could be faulted as a
teacher by not describing reality adequately, for those on my lower
level. Here's what he says:
Selected quotes from
"Be As You Are"
Arkana Books
© 1985
"The most advanced realize the self as soon as they are told about its
real nature. Those in the second class need to reflect on it for some
time before Self-awareness becomes firmly established. Those in the
third category are less fortunate since they usually need many years
of intensive spiritual practice to achieve the goal of Self-Realization."
Page 19
"The principle misperception is the idea that the Self is limited to
the body and the mind. As soon as one ceases to imagine that one is an
individual person, inhabiting a particular body, the whole
superstructure of wrong ideas collapses and is replaced by a conscious
and permanent awareness of the real Self."
Page 19
"The feeling 'The body is I' is the error. This false sense of 'I'
must go. The real 'I' is always there. It is here and now. It never
appears anew and disappears again. That which is must also persist for
ever. Thst which appears anew will also be lost. Compare deep sleep
and waking. The body appears in one state but not in the other.
Therefore the body will be lost. The consiousness was pre-existent and
will survive the body."
Page 21
"So there is a continuity in the sleep and waking states. What is that
continuity? It is only the state of pure being."
Page 22
"...when passing from sleep to waking the 'I'-thought [individual
self] must state and the mind must come into play. Then toughts arise
and the functions of the body come into operation."
Page 23
"Truly there is no cause for you to be miserable and unhappy. You
yourself impose limitations on your true nature of infinite being, and
then weep that you are but a finite creature. Then you take up this or
that spiritual practice to transcend the non-existent limitations. But
if your spiritual practice itself assumes the existence of the
limitations, how can it help you transcend them."
Page 24
"Just at that moment he wakes up and finds he has not moved an inch
but was seeping where he lay down. He has not returned after great
effort to this hall, but is and always has been in the hall."
Page 28
"Hearing the truth [sravana] is the first stage. If the understanding
is not firm one has to practise reflection [manana] and uninterrupted
contemplation [nididhyasana] on it. These two processes scorch the
seeds of samskaras so they are rendered inneffective."
Page 29
"The ego is the thought 'I'. The true 'I' is the Self."
Page 30
"Yes, he [a Jnani] does dream, but he knows it to be a dream, in the
same way as he knows the waking state to be a dream. You may call them
dream no.1 and dream no.2"
Page 37
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