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Roy Melvyn

The Core Teachings of Ramana Maharshi

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The philosophy of Advaita or Non Duality has become, along with Buddhism, one of the most popular spiritual paths being pursued by those interested in enlightenment today. During the past three decades, Advaita has become more widely recognized in the West through the ever growing popularity of Ramana Maharshi.
His point of view has for its aim Self-realization. The central path taught in this philosophy is the inquiry into the nature of Self, the content of the notional 'I-thought'.
Carl Jung wrote of Ramana: “Sri Ramana is a true son of the Indian earth. He is genuine and, in addition to that, something quite phenomenal. In India he is the whitest spot in a white space. What we find in the life and teachings of Sri Ramana is the purest of India; with its breath of world-liberated and liberating humanity, it is a chant of millenniums.”
The core of Ramana’s teachings are presented herein; also included are three Ramana classics: Who Am I?, Self Enquiry, and Spiritual Instruction.
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303 tiskane stranice
Objavljeno prvi puta
2012
Godina izdanja
2012
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Citati

  • Сергей Савичевje citiraoprije 4 godine
    RAMANA: Everything is predetermined.
  • Сергей Савичевje citiraoprije 4 godine
    "In accordance with the prarabdha (destiny) of each, the One whose function it is to ordain makes each to act. What will not happen will never happen, whatever effort one may put forth. And what will happen will not fail to happen, however much one may seek to prevent it. This is certain. The part of wisdom therefore is to stay quiet."
  • vanan0108je citiraoprije 8 godina
    lives in the hot sun without food and shelter. There is no reason for you to cry since you just finished your dinner and the chair in the air conditioned room is very comfortable – but yet here you are crying. This is the error. You have nothing to do with the story on the TV but you superimpose the problems of the hero and heroine on yourself by identifying with them and suffer the consequences of this identification. First it is a just a story, second the problems belong to the hero and heroine and third you have nothing to do with their problems. But the identification is so intense that you are unable to separate the problems of the seen from that of seer, yourself. You are the seer, the subject and the movie; the hero and heroine are the seen, the objects. The seer is different from the seen. Yet, because of intense identification with the characters that are seen, you superimpose their problems as your problems. you are not even aware that you are superimposing that which does not belong to you.

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