If we are able to be steadily self-attentive, where do we go from here?

Bhagavan Sri Ramana

Bhagavan Sri Ramana

Decorative Line

Sunday, 17 July 2016

If we are able to be steadily self-attentive, where do we go from here?

A friend wrote to me explaining how he is practising self-investigation and asked, ‘Where do I go from here?’ The following is what I wrote in reply to him.

When you write, ‘I seem to be “witnessing” or aware of the I am thought all the time now’, what exactly do you mean by ‘the I am thought’? The reason I ask is that people tend to objectify everything, so some people assume that the I-thought is some sort of object that one can watch, but the term ‘I-thought’ is just another name for the ego, which is not an object but the subject, the one who is aware of all objects. Therefore what we need to watch or ‘witness’ is not any object but only ourself, the subject (the ego or thought called ‘I’).

Since we are not an object or phenomenon,WATCHING ourself means simply being self-attentive or attentively self-aware. We are always self-aware, but generally in waking and dream we are negligently self-aware, because we are so interested in being aware of other things that we overlook our own self-awareness, which is the foundation or screen on which awareness of other things appears and disappears. Because of our interest in other things, we constantly direct our attention away from ourself towards other things, so our aim now is to turn our attention back and fix it on ourself as keenly and as steadily as possible.
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Happiness of Being Web Site



An excerpt from

Happiness and the Art of Being



Michael James


When we identify ourself with a body made of flesh, we become that flesh, but when we cease to identify ourself with that flesh and know ourself to be mere spirit, we are born again as our original nature, the pure spirit or consciousness ‘I am’.

The need for us to sacrifice our individuality in order to be born anew as the spirit is a recurring theme in the teachings of Jesus Christ. “Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal” (John 12.24-25).

“Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it” (Luke 17.33). “And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it” (Matthew 10.38-39).

“If any [man] will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” (Matthew 16.24-26, and also Mark 8.34-37 and Luke 9.23-25).

That is, in order to rediscover our true and eternal life as the spirit, we must lose our false and transient life as an individual. If we seek to preserve our false individuality, we shall in effect be losing our real spirit. This is the price we have to pay to live as an individual in this world.

Therefore, whatever we may gain or achieve in this world, we do so at the cost of losing our real self, the state of perfection and wholeness (which in this context is what Christ means by the term our ‘own soul’). In exchange for regaining our original and perfect state of wholeness, we have only to give up our individuality and all that goes with it. Which is truly profitable, to lose the whole and gain merely a part, or to give up a mere part in exchange for the whole?

In order to give up or lose our individuality, as Christ had done, he says that we must follow him by denying ourself and taking up our cross. To deny ourself means to refrain from rising as an  individual separate from God, who is the whole – the ‘fullness of being’ or totality of all that is. To take up our cross means to embrace the death or destruction of our own individuality, because in the time of Christ the cross was a powerful symbol of death, being the usual instrument of execution. Thus, though he used somewhat oblique language to express it, Christ repeatedly emphazised the truth that in order to rediscover our real life as the spirit we must sacrifice our false life as an individual.

This sacrifice of our individuality or identification with the flesh, and our consequent resurrection or rebirth as the spirit, was symbolised by Christ through his own crucifixion and subsequent resurrection. By dying on the cross and rising again from the dead, Christ gave us a powerful symbolic representation of the truth that in order to become free from the ‘original sin’ of identification with the flesh and thereby to enter the ‘kingdom of God’, we must die or cease to exist as a separate individual, and thereby rise again as the pure spirit, the infinite consciousness ‘I am’.
Happiness of Being Web Site