Sri Ramana Maharshi WORSHIPPING THE FEET OF THE GURU

For those who possess the quality of habitually meditating upon the feet of the Guru, the blazing flame of flawless true jnana,
their devotion, dispelling their suffering, will elicit the grace of that Supreme One. Through that grace their minds will
become clear and they will attain true jnana.

For those who have the good fortune of living a life in which they take the feet of the Guru, the Supreme, as the sole target of
their attention, a longing to merge with Sivam will flourish. That true devotion will itself become the fire of jnana that will
scorch to destruction the desires for the false, the non-Self.

As worship of the feet of the Guru simultaneously destroys the twin vasanas accumulated over endless aeons, and as it brings
forth in the Heart the dawn of jnana that is the cause for our being unafraid of indescribable ignorance, that worship,
performed with devotion and reverence, alone is the befitting true mantra for noble disciples in whom dispassion is strong.

One may, through body speech and mind, perform, without leaving any out, all the possible varieties of worship to the jnana
Guru, he who is the walking Supreme Siva who has accepted with delight the disciple. However, [for the disciple,] losing the
idea that he exists as a distinct entity, separate from that Guru who shines as the soul of his soul, completely dissolving,
like ice in water, his individuality in his [the Guru's] supreme swarupa, and becoming one with him as love alone - this is the
perfect and complete worship that he should perform.

The mind that has settled in the radiance of the feet of the Guru, who is limitless jnana, effulgent like the sun, does not
merge in the triple differences that are an imaginary appearance in swarupa, consciousness.


Sri Ramana Maharshi GURU PUJA

Bear in mind that the true puja to the jnana Guru is only the Self-abidance in which the vasana-free mauna surges once the
disciple-consciousness that proclaimed itself as 'I' is destroyed by the raging fire of the consciousness of the jnana Guru, he
who is God Himself.

The true puja performed to the Guru by worthy disciples is the complete destruction of the false "disciple-consciousness"
brought about by firm abidance in the state of "Guru-consciousness", the experience of perfection that arises through the
Heartward enquiry, "Who is the 'I' who has been accepted as a disciple?"

Know clearly that the excellent conduct wherein the jiva-mind does not rise in the all-pervading supreme firmament, the sun of
true jnana that shines as the real nature of the Guru, constitutes the only puja worthy of being performed to the Guru-Lord.

When the ice of the ego-consciousness that is limited to the form of the body melts into the ocean of Guru-consciousness, the
expanse of the Self that exists and shines as the one savour of love, know that this is Guru-puja.

The polluting ego-view causes the fullness of the Guru, which knows no lack, to be limited. Only the behaviour in which this
does not appear is the shining puja to the Guru who stands out like a mountain in a plain.

After surrendering one's body and possessions to the jnana-Guru, to regard the body as 'I' and the possessions as 'mine' is to
commit the sin of stealing back what has been given away as a gift. You should know that avoiding this fault is the authentic
worship of the Sadguru.

To destroy the form of the mind, enquire into the ego, the delusion, and enter the Heart. This indeed is the puja to the lotus
feet of the Guru's holy form who abides in the mauna [silence] that is beyond the mind.

Like a cataract upon the eye, the ego-view plays tricks on us, masquerading as being-consciousness even as it moves about in the
insentient body. To prevent its formation and growth is puja to the graceful twin lotus feet of the Guru who exists and shines
as the transcendental firmament.

Abandoning the protection of the feet of the Guru-Lord, who has extinguished the burning fires of the triple miseries
[tapatraya], the ego suffers, seeking water in the scorching mirage of the perceived sense objects. When this mischief of the
ego is stilled and one becomes established [at those feet], that indeed is the puja to be performed to the twin lotus feet of
the Pure One.


Sri Ramana Maharshis teachings Commentaries on "Who am I?"

The clear focus in Ramana's teaching is on the fact that the ego has no independent existence. He compares the ego to a ghost,
because it has no form of its own. Though it is born of forms it is always changing its form and takes to its heels when
searched for. Due to play of shadows one might, while walking at night, feel that a ghost is dogging his footsteps. But on
closer examination he would find out that what he took to be a ghost is only a lamp-post or a tree.

Ramana would say that the ego's case was comparable and so long as one does not enquire as to its nature it continues to give
trouble. A search for it would reveal that no such separate entity exists. This 'revolutionary' approach of Ramana needs closer
examination. Can it be that the arch enemy of our spiritual progress is a mere phantom, a mere myth? If so how can one explain
its stranglehold on us? Ramana himself has thrown light by holding the 'ego' in clear focus.

Ramana explains that the sense of separate individuality, the ego, has its daily birth on waking. It disappears in sleep. This
appearance and disappearance being a daily phenomenon, we ignore it. However, this rising and subsidence which is characteristic
of the ego, its hall-mark, is a pointer to us of the need to enquire wherefrom this ego originates. What is its source? To
prevent our getting bogged down in wrong theories, Ramana himself supplies the answer. It rises and merges in 'consciousness'
which shines without a gap. So one cay say that ego is a wave in the sea of consciousness, and its numerous forms are only like
the innumerable waves on the surface of the sea.


Questions answered by Ramana Maharshi
Questioner: I once before told Sri Bhagavan (Ramana Maharshi) how I had a vision of Siva about the time of my conversion to
Hinduism. A similar experience recurred to me at Courtallam. These visions are momentary but they are blissful. I want to know
how they might be made permanent and continuous. Without Siva there is no life in what I see around me. I am so happy to think
of Him. Please tell me how His vision may be everlasting to me.


Sri Ramana Maharshi: You speak of a vision of Siva. Vision is always of an object. That implies the existence of a subject. The
value of the vision is the same as that of the seer. That is to say, the nature of the vision is on the same plane as that of
the seer. Appearance implies disappearance also. Whatever appears must also disappear. A vision can never be eternal. But Siva
is eternal. The vision implies the seer. The seer cannot deny the existence of the Self. There is no moment when the Self as
consciousness does not exist, nor can the seer remain apart from consciousness. This consciousness is the eternal being. The
seer cannot see himself. Does he deny his existence because he cannot see himself with the eyes as in a vision? No. So
Pratyaksha (direct experience) does not mean seeing, but being. To be is to realize. Hence, "I am that I am". "I am" is Siva.
Nothing else can be without Him. Everything has its being in Siva and because of Siva. Therefore enquire 'Who am I?' Sink deep
within and abide as the Self. That is Siva as being. Do not expect to have visions of him repeated. What is the difference
between the objects you see and Siva? He is both the subject and the object. You cannot be without Siva because Siva is always
realized here and now. If you think you have not realized him it is wrong. This is the obstacle for realizing Siva. Give up the
thought also and realization is there.


Question: Yes. But how shall I effect it as quickly as possible?


Sri Ramana Maharshi: This is the obstacle for realization. Can there be the individual without Siva? Even now he is you. There
is no question of time. If there is a moment of non-realization, the question of realization can arise. But as it is, you cannot
be without Him. He is already realized, ever realized and never non-realized.


Question: I wish to get Sakshatkara (direct realisation) of Sri Krishna. What should I do to get it?


Sri Ramana Maharshi: What is your idea of Sri Krishna and what do you mean by Sakshatkara?


Questioner: I mean Sri Krishna who lived in Brindavan and I want to see him as the gopis (His female devotees) saw Him.


Sri Ramana Maharshi: You see, you think he is a human being or one with a human form, the son of so and so, whereas He Himself
has said, "I am in the Heart of all beings, I am the beginning, the middle and the end of all forms of life". He must be within
you, as He is within all. He is Our Self or the Self of Our Self. So if you see this entity (the Self) or have Sakshatkar
(direct realization) of it, you will have Sakshatkar of Krishna. Direct realization of the Self and direct realization of
Krishna cannot be different. However, to go on your own way, surrender completely to Krishna and leave it to him to grant the
Sakshatkar you want.

Question: Is it possible to speak to Iswara (God) as Sri Ramakrishna did?


Sri Ramana Maharshi: When we speak to each other why should we not speak to Iswara in the same way?


Question: Then why does it not happen with us?


Sri Ramana Maharshi: It requires purity and strength of mind and practice in meditation.


Question: Does God become evident if the above conditions exist?


Sri Ramana Maharshi: Such manifestations are as real as your own reality. In other words, when you identify yourself with the
body, as in the waking state, you see gross objects. When in the subtle body or in the mental plane as in dreams, you see
objects equally subtle. In the absence of identification in deep sleep you see nothing. The objects seen bear a relation to the
state of the seer. The same applies to visions of God. By long practice the figure of God, as meditated upon, appears in dreams
and may later appear in the waking state also.


Question: many visitors here tell me that they get visions or thought-currents from you. I have been here for the last month and
a half and still I have not the slightest experience of any kind. Is it because I am unworthy of your grace?


Sri Ramana Maharshi: Visions and thought-currents are had according to the state of mind. It depends on the individual and not
upon the universal presence. Moreover, they are immaterial. What matters is peace of mind. What is realization? Is it to see God
with four hands, bearing a conch, a wheel (disc) and a club? Even if God should appear in that form, how is the disciple's
ignorance wiped out? The truth must be eternal realization. The direct perception is ever-present experience. God Himself is
known when He is directly perceived. It does not mean that he appears before the devotee in some particular form. Unless the
realization is eternal it cannot serve any useful purpose. Can the appearance of God with four hands be eternal realization? It
is phenomenal and illusory. There must be a seer. The seer alone is real and eternal. Let God appear as the light of a million
suns. Is it Pratyaksha (direct experience)? To see a vision of God the eyes and the mind are necessary. It is indirect
knowledge, whereas the seer is direct experience. The seer alone is Pratyaksha.


Question: People talk of Vaikuntha, Kailasa, Indraloka, Chandraloka (the Hindu heavens). Do they really exist?


Sri Ramana Maharshi: Certainly. You can rest assured that they all exist (as chakras above the head). There also a swami like me will be found seated on a couch and disciples will also be seated around him. They will ask something and he will say something in reply. Everything will be more or less like this. What of that? If one sees Chandraloka, one will ask for Indraloka, and after Indraloka, Vaikuntha and
after Vaikuntha, Kailasa and so on, and the mind goes on wandering. Where is shanti (peace)? If shanti is required, the only
correct method of securing it is by self-enquiry. Through self-enquiry Self-realization is possible. If one realizes the Self,
one can see all these worlds within one's Self. The source of everything is one's own Self, and if one realizes the Self, one
will not find anything different from the Self. Then these questions will not arise. There may or may not be a Vaikuntha or a
Kailasa but it is a fact that you are here, isn't it? How are you here? Where are you? After you know about these things, you
can think of all those worlds.


Question: Are the Siddhis (super-natural powers) mentioned in Patanjali's Sutras true or only his dream?

YOGA SUTRAS OF PATANJALI - SAMYAMA IS THE SWORD OF DISCRIMINATION OF MANJUSRI - REMOVER OF ENERGY BLOCKAGES OF THE EGO - CREATOR OF SIDDHIS


Sri Ramana Maharshi: He who is Brahman or the Self will not value those Siddhis. Patanjali himself says that they are all
exercised with the mind and that they impede Self-realisation.


Question: What about the powers of so-called supermen?


Sri Ramana Maharshi: Whether powers are high or low, whether of the mind or of a supermind, they exist only with reference to
the one who has the power. Find out who that is.


Question: Are Siddhis to be achieved on the spiritual path or are they opposed to Mukti (liberation)?


Sri Ramana Maharshi: The highest Siddhi is realization of the Self; for once you realize the truth you cease to be drawn to the
path of ignorance.


Question: Then what use are the Siddhis?


Sri Ramana Maharshi: There are two kinds of Siddhis and one kind may well be a stumbling block to realisation. It is said that
by Mantra, by some drug possessing occult virtues, by severe austerities or by samadhi of a certain kind, powers can be
acquired. But these powers are not a means to Self-knowledge, for even when you acquire them, you may quite well be in
ignorance.


Question: What is the other kind?


Sri Ramana Maharshi: They are manifestations of power and knowledge, which are quite natural to you when you realize the Self.
They are Siddhis, which are the products of the normal and natural Tapas (spiritual practice) of the man who has reached the
Self. They come of their own accord, they are God given. They come according to one's destiny but whether they come or not, the
Jnani, who is settled in the supreme peace, is not disturbed by them. For he knows the Self and that is the unshakable Siddhi.
But these Siddhis do not come by trying for them. When you are in the state of realization, you will know what these powers are.


Question: Does the sage use occult powers for making others realize the Self, or is the mere fact of his Self-realization enough
for it?


Sri Ramana Maharshi: The force of his Self-realization is far more powerful than the use of all other powers. Though Siddhis are
said to be many and different, Jnana (knowledge) alone is the highest of those many different Siddhis, because those who have
attained other Siddhis will desire Jnana. Those who have attained Jnana will not desire other Siddhis. Therefore aspire only for
Jnana. Although the powers appear to be wonderful to those who do not possess them, yet they are only transient. All these
wonders are contained in the one changeless Self. Greedily begging for worthless occult powers (Siddhis) from God, who will
readily give Himself, who is everything, is like begging for worthless stale gruel from a generous natured philanthropist who
will readily give everything. In the Heart, which catches fire with the blazing flame of supreme devotion, all the occult powers
will gather together. However, with a heart that has become a complete prey to the feet of the Lord, the devotee will not have
any desire for those Siddhis. Know that if aspirants who are making efforts on the path to liberation set their heart upon
occult powers, their dense bondage will be strengthened more and more, and hence the lustre of their ego will wax more and more.
The attainment (Siddhi) of Self, which is the perfect whole, the radiance of liberation, alone is the attainment of true
knowledge, whereas the other kinds of Siddhi, beginning with Anima (the ability to become as small as an atom) belong to the
delusion of the power of imagination of the foolish mind. People see many things which are far more miraculous than the so-
called Siddhis, yet do not wonder at them simply because they occur every day. When a man is born he is no bigger than this
electric bulb, but then he grows up and becomes a giant wrestler, or a world-famed artist, orator, politician or sage. People do
not view this as a miracle but they are wonder struck if a corpse is made to speak.


Question: When a man realizes the Self, what will he see?


Sri Ramana Maharshi: There is no seeing. Seeing is only being. The state of Self-realization, as we call it, is not attaining
something new or reaching some goal which is far away, but simply being that which you always are and which you always have
been. All that is needed is that Ou give up Our realization of the not-true as true. All of us are regarding as real that which
is not real. We have only to give up this practice on our part. Then we shall realize the Self as the Self; in other words, "Be
the Self". At one stage you will laugh at yourself for trying to discover the Self which is so self-evident. So, what can we say
to this question? That stage transcends the seer and the seen. There is no seer there to see anything. The seer who is seeing
all this now ceases to exist and the Self alone remains.


Question: What is the significance of Guru's grace in the attainment of liberation?


Sri Ramana Maharshi: Liberation is not anywhere outside you. It is only within. If a man is anxious for deliverance, the
internal Guru pulls him in and the external Guru pushes him into the Self. This is the grace of the Guru.


Question: How long is a Guru necessary for Self-realization?


Sri Ramana Maharshi: Guru is necessary so long as there is ignorance. Ignorance is due to the self-imposed but wrong limitation
of the Self. God, on being worshipped, bestows steadiness in devotion, which leads to surrender. On the devotee surrendering,
God shows his mercy by manifesting as the Guru. The Guru, otherwise God, guides the devotee, saying that God is within and that
he is not different from the Self. This leads to introversion of the mind and finally to realization.


Question: What is samadhi?


Sri Ramana Maharshi: The state in which the unbroken experience of existence-consciousness is attained by the still mind, alone
is samadhi. That still mind which is adorned with the attainment of the limitless supreme Self, alone is the reality of God.
When the mind is in communion with the Self in darkness, it is called nidra (sleep), that is, the immersion of the mind in
ignorance. Immersion in a conscious or wakeful state is called samadhi. Samadhi is continuous inherence in the Self in a waking
state. Nidra or sleep is also inherence in the Self but in an unconscious state. In sahaja samadhi the communion is continuous.





Ramana Maharshi quotes


"Know that the eradication of the identification with the body is charity, spiritual austerity and ritual sacrifice; it is
virtue, divine union and devotion; it is heaven, wealth, peace and truth; it is grace; it is the state of divine silence; it is
the deathless death; it is jnana, renunciation, final liberation and bliss."
— Ramana Maharshi



"Your duty is to be and not to be this or that. 'I am that I am' sums up the whole truth. The method is summed up in the words
'Be still'. What does stillness mean? It means destroy yourself. Because any form or shape is the cause for trouble. Give up the
notion that 'I am so and so'. All that is required to realize the Self is to be still. What can be easier than that?"
— Ramana Maharshi



"Wanting to reform the world without discovering one's true self is like trying to cover the world with leather to avoid the
pain of walking on stones and thorns. It is much simpler to wear shoes."
— Ramana Maharshi



"All are gurus to us, the wicked by their evil deeds say 'do not come near me'. the good are always good, therefore all are like
gurus to us."
— Ramana Maharshi



Mind is consciousness, which has limitations. We are originally unlimited and perfect. Later on we take on limitations and
become the mind.


Meditation depends upon the strength of mind. It must be unceasing even when one is engaged in work. Particular time for it is
meant for novices.


When one makes the mind stick to one thought, the mind becomes rock-steady and the energy is conserved.


The mind is only a bundle of thoughts. The thoughts have their root in the I-thought. Whoever investigates the True "I" enjoys
the stillness of bliss.


When the mind is left without anything to cling to, it becomes still.


The inquiry "who am I" turns the mind introvert and makes it calm.


There is no mind to control if you realize the self. The mind having vanished, the self shines forth. In the realized man, the
mind may be active or inactive, the self remains for him.


Meditation helps concentration of the mind. Then the mind is free from thoughts and is in the meditated form.


Meditation is sticking to one thought. That single thought keeps away other thoughts; distraction of mind is a sign of its
weakness; by constant meditation it gains strength.


When we turn the mind inwards, God manifests as the inner consciousness.


See who is the doubter, who is the thinker. It is the ego. Hold it; the other thoughts will die away - the ego will be left
pure. See the source from where the ego arises and abide in it. That is pure consciousness.


The "I" thought is said to be the sum total of all thoughts. The source of the "I" thought has to be enquired into.


The mind of one meditating on a single object becomes one-pointed. And one-pointedness of mind leads to abidance in the self.


Real attainment is to be fully conscious, to be aware of surroundings and the people around, to move among them all, but not to
merge consciousness in the environment. One should remain in inner independent awareness.


Once the current of awareness of the self is set afoot, it becomes everlasting and continuous by intensification.


Realization is to get rid of the delusion that you have not realized.


Good thoughts keep off bad thoughts. They must themselves disappear before the state of realization.


Realization is our true nature. It is nothing new to be gained. What is new cannot be eternal. Therefore there is no need to be
doubting whether we would gain or lose the self.


A realized one sends out waves of spiritual influence in his aura, which draw many people towards him. Yet he may sit in a cave
and maintain complete silence.


Turn the mind inward and cease thinking of yourself as the body; thereby you will come to know that the self is ever happy.
Neither grief nor misery is experienced in this state.

Sri Ramana maintained that the purest form of his teachings was the powerful silence - the Presence which radiated from him and quieted the minds of those attuned to it. He gave verbal teachings only for the benefit of those who could not understand his silence (or, perhaps, could not understand how to attain the silent state). His verbal teachings were said to flow from his direct experience of Atman as the only existing reality. When asked for advice, he recommended self-enquiry as the fastest path to moksha. Though his primary teaching is associated with Non-dualism, Advaita Vedanta, and Jnana yoga, he recommended Bhakti to those he saw were fit for it, and gave his approval to a variety of paths and practices

APPRENTICE LEVEL 1. Initiation 1

Meditation

POWER UP!!

ENERGY ENHANCEMENT COURSE

The distinction of man from beast, is most simply illustrated by the fact that only mankind uses fire as an instrument of the creative powers specific to the human individual in society. In the earliest known instances of relevant archaeological relics, the very existence of mankind, as distinct from the beasts, is evidence of man's use of fire, from shrubbery to nuclear fission and thermonuclear fusion.

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The Grounding of Pollution
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Energy Enhancement can lead you to God or the universal absolute and it promises Nirvana and transformation, as these things are within you already. Energy Enhancement will not “tell” you about truth, but will give you the Real Spiritual Experience to provoke and challenge and excite into awakening to the truth which lies within. This kind of truth cannot be given as it takes two to Tango and it is the purity and resolution of the Student which calls forth the Energies of Existence. Yet, it can felt through personal experiences which take you out of normal states of awareness – through Initiations and Rites of Passage calling you into new ways of seeing Self and everything you once believed was real.

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Satchidanand

"Energy Enhancement gives you Energy and Peace. It Quickens the Meditative process, makes it faster, because now, Enlightenment is not enough!"

 

When a wise man does not understand he says, "I do not understand." The fool and the uncultured are ashamed of their ignorance. They remain silent when a question could bring them wisdom.

Sayings of the Abbods

 

APPRENTICE LEVEL 1. Initiation 1

Meditation

POWER UP!!

The Testimonial is Philip Chester's  Experience of his Level One Meditation Energy Enhancement Course in Spain with teachers Satchidanand and Devi Dhyani -
"MEDITATION ENERGY ENHANCEMENT IS THE CORE ENERGY TECHNIQUE."

 

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"Connect Only Connect!!" - Goethe - one of the Illuminati

 

Phillip Chester
I am a Change manager working directly to the Managing Directors of several fortune 500 companies.

"The energy techniques given in Energy Enhancement have never been explained to me in Aikido (even Ki Aikido), Yoga or Ashtanga Yoga or on any meditation course that I have been on like Transcendental Meditation, and have only been partly taught to me previously by Taoist master Mantak Chia and on Tantra Courses. Mantak Chia I found particularly confusing; Chi Gung I found awkward"

 

"ENERGY ENHANCEMENT GOES MUCH FURTHER THAN ALL THE ABOVE, IN A MORE EFFECTIVE WAY THAT ANY OF THE OTHERS I HAVE EXPERIENCED..."

 

 

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Contact with the Illuminated Auras - THE BUDDHAFIELD - of Satchidanand and Devi Dhyani add to your energy systems.

 

 

Phillip Chester
I am a Change manager working directly to the Managing Directors of several fortune 500 companies.

"I FEEL THAT I HAVE BEEN GIVEN SOME SECRET KNOWLEDGE, WHICH WAS ONLY GIVEN TO THE INITIATED, OR HIDDEN AMONG A LOT OF UNNECESSARY SUB TECHNIQUES IN OTHER DISCIPLINES."

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If the Energy Enhancement Map is Correct, the Results will Follow..

TESTIMONIAL

AS WE POWER UP, SO WE INCREASE OUR PSYCHIC VISION

 

Thank you very much for your constructive hints, which led to some very interesting insights.

 

But now to my

TESTIMONIAL

From: Gerhard Esparel-Schlintl Economist, Banker

"Sri Ramana maintained that the purest form of his teachings was the powerful silence - the Presence which radiated from him and quieted the minds of those attuned to it. He gave verbal teachings only for the benefit of those who could not understand his silence"