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Direct Path
The
feeling
of
existence
is
universal.
'I
am'
is
the
expression
of
one's
awareness
of
it.
Ramana
Maharshi
points
out
that
it
is
only
because
of
this
core
feeling
that
one
says
'I
am
acting'
'I
am
thinking'
'I
came',
'I
want'
and
so
on.
This
'I
am'
is
the
substratum
of
all
action,
and
thoughts.
It
is
like
a
screen
on
which
a
movie
is
projected.
The
waking
state
comes
and
goes
'I
am'.
The
dream
state
comes
and
goes
'I
am',
the
deep
sleep
state
comes
and
goes,
'I
am'.
In
all
states
of
one's
daily
existence
it
is
the
alone
unchanging
bed-rock
because
of
which
alone
perception
of
changes
in
one"s
body
and
mind
becomes
possible.
It
is
the
fullness
of
consciousness.
However
one
mentally
limits
this
fullness
of
consciousness
by
linking
the
'I
am'
to
a
particular
name
and
form,
'I
am
Natarajan',
'I
am
Prasanna'
etc.
Once
'This'
is
added
then
consciousness
which
is
total
is
taken
to
be
fragmented.
Further
associated
limitations,
'I
am
a
father',
'I
am
a
husband',
'I
am
a
student'
'I
am
a
doctor'
and
the
like
fragment
it
even
more.
Instead
of
an
integrated
and
holistic
perception
of
life
one
would
compartmentalise
life
as
'Personal
life',
'Working
life',
'Social
life'.
This
may
result
in
one
being
wholly
different
in
the
roles
which
he
has
to
play
in
life.
One
might
be
very
considerate
as
a
father,
a
sloppy
worker,
and
heartless
towards
suffering
in
society.
Based on the above mentioned possibility we have a caricature by an outstanding comedian Charlie Chaplin in his film 'The Great Dictator'. In that film the dictator ruthlessly massacres millions of Jews without batting an eyelash but is the very embodiment of love when it comes to his own pet cat.
A conversation which Ramana had with a visitor will help one to recognise that all these add on are not the essential me since my feeling of existence would remain unaffected even if they are removed.
V:
If
you
have
seen
God
I
would
like
you
to
help
me
see
God.
R:
You
say
'I
wish
to
see
God';
First
tell
me
who
you
are.
V:
My
name
is
Devadatta
Sharma.
R:
That
is
your
name.
Who
are
you?
V:
I
have
already
told
that
I
am
Sharma.
I
am
a
Brahmin.
R:
That
is
the
indication
of
your
caste.
Who
are
you?
V:
I
am
a
lecturer
in
a
college.
R:
That
is
your
profession.
Who
are
you?
V:
I
am
a
human
being.
R:
That
is
your
birth-womb.
But
who
are
you?
V:
I
am
a
man
R:
That
is
your
gender.
V:
It
looks
as
if
I
do
not
know
myself.
Ramana would repeatedly focus one's attention on the need to find out the 'I' consciousness and remain as that whatever may be the dynamics of changing circumstances. Even if one escapes total identification with the body, with a particular name and form, one is likely to be caught in the second limiting trap of thinking that one is one's mind. This is because operationally it is thought and action which make one feel alive.
Let us suppose that one is able to take time-off from the continuous, non-stop momentum of thoughts. Then one is likely to feel lost. Would he not? Because of one's identification with the mind and the related fear of being without thoughts one has to live with the endless grind of thoughts, preferred thoughts, unwanted thoughts, functional thoughts, purposeless thoughts, and psychological thoughts.
Thoughts! Thoughts! Thoughts! With their back and forth movements. The disease of pollution of thoughts can be quite choking. But unless one adopts the panacea of self-enquiry, the Ramana way to Self-knowledge, one would have lived his life in vain. For the beauty of a silent, spacious mind would never be experienced by him.
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