Our real 'I' is formless and therefore unlimited

In preparation for the forthcoming publication of Happiness and the Art of Being as a printed book, I have today made one further addition to chapter 2, 'Who am I?' That is, on page 137 of the present e-book version, after the paragraph that ends, "... what each and every one of us experiences as 'I am' is the one eternal, undivided, non-dual and infinite being", I have added the following:

The fundamental difference between the experience of sages such as Sri Ramana, who know themself to be the one infinite and undivided self-conscious being, and the experience of those of us who imagine ourself to be anything other than this one infinite and undivided self-conscious being, which is our true and essential self, lies only in the limitations that we imaginarily superimpose upon our truly infinite being. This fundamental difference is expressed by Sri Ramana in verses 17 and 18 of Ulladu Narpadu:

[Both] to those who do not know themself [and] to those who have known themself, this body [is] only 'I'. [However] to those who do not know themself 'I' [is limited to] only the extent of the body, [whereas] to those who have known themself within the body 'I' itself shines devoid of limit [boundary or extent]. Understand that this indeed is the difference between them.

The foundation of all our thoughts is our primal imagination that we are a body

In chapter 3 of Happiness and the Art of Being (on pages 153-154 of the present e-book version) I have translated verse 2 of Anma-Viddai as follows:

Since the thought 'this body composed of flesh is I' is the one string on which [all our] various thoughts are attached, if [we] go within [ourself scrutinising] 'Who am I? What is the place [the source from which this fundamental thought 'I am this body' rises]?' [all] thoughts will disappear, and within the cave [the core of our being] self-knowledge will shine spontaneously as ‘I [am] I’. This alone is silence [the silent or motionless state of mere being], the one [non-dual] space [of infinite consciousness], the sole abode of [true unlimited] happiness.

In preparation for the forthcoming publication of Happiness and the Art of Being as a printed book, I have expanded the two paragraphs that follow this verse (on page 154 of the present e-book version) as follows:

Happiness and the Art of Being — final revision is now in progress

As I wrote in an earlier post, I apologise if I have not replied to any e-mail that you might have sent me, for the past one month I have had only intermittent access to the internet and to my e-mail, and I expect my access to continue being irregular for some time to come.

Before today, the last time I had access to the internet was eight days ago, and that was only for a few hours, so there are many e-mails that I have received during the past two weeks to which I have not yet had an opportunity to reply. Therefore if you have written to me during the last two weeks and have not yet received a reply from me, please accept my apologies. I will reply to all the e-mails that I have received as and when I have opportunity to do so.

However, the good news is that while I have not had access to the internet, I have been making good progress on the final revision of Happiness and the Art of Being in preparation for its forthcoming publication as a printed book, and while doing so, I have added several new explanations.

Our body, mind and other adjuncts are not 'I'

In preparation for the forthcoming publication of Happiness and the Art of Being as a printed book, I have expanded the final three paragraphs of chapter 2, 'Who am I?', (which are on pages 145-146 of the present e-book version) as follows:

Since none of these other tattvas [that is, none of the so-called tattvas or ontological principles other than our own essential self-conscious being] are real, neither they nor anything composed of them can be our true self, and therefore we should not waste our time and energy thinking about them, enumerating them, classifying them or examining their properties, but should ignore them entirely and instead attend only to our real 'I' — our fundamental and essential consciousness of our own true being. The only need we have to consider our body, our mind and all our other adjuncts is to understand the fact that they are unreal, and are therefore not 'I'.

Hence in verse 22 of Upadesa Undiyar Sri Ramana briefly states the essential conclusion that we should arrive at by means of the rational process of self-analysis, which in the ancients texts of advaita vedanta is called neti neti or 'not thus, not thus':

Since [our] body, mind, intellect, life and darkness [the seeming absence of knowledge that we experience in sleep] are all jada [inconscient] and asat [unreal or non-existent], [they are] not 'I', which is [chit or consciousness and] sat [being or reality].

Our self-consciousness is the absolute reality

In continuation of my earlier posts Our imaginary sleep of self-forgetfulness or self-ignorance, Are we in this world, or is this world in us?, Our waking life is just another dream and Only the absolute clarity of true self-knowledge will put an end to all our dreams, the following is the fifth and final instalment of the additional matter that I plan to incorporate after the paragraph that ends on the first line of page 127 of my book, Happiness and the Art of Being:

In our present experience, the only thing that is real is our own self-consciousness, 'I am'. If we did not exist, we could not know our own existence, nor could we imagine the existence of anything else.

The one real basis of all our knowledge and all our experience is our own consciousness. When we say 'I know' or 'I experience', we imply 'I am conscious'. However, though we sometimes appear to be conscious of things other than ourself, our consciousness of those other things appears and disappears. Being impermanent, it is only relatively real.

Only the absolute clarity of true self-knowledge will put an end to all our dreams

In continuation of my earlier posts Our imaginary sleep of self-forgetfulness or self-ignorance, Are we in this world, or is this world in us? and Our waking life is just another dream, the following is the fourth instalment of the additional matter that I plan to incorporate after the paragraph that ends on the first line of page 127 of my book, Happiness and the Art of Being:

In verse 1 of Ekatma Panchakam, after the first two clauses, "Having forgotten ourself" and "having thought '[this] body indeed is myself'", Sri Ramana adds a third clause, "having [thereby] taken innumerable births". What exactly does he mean by this? How actually do we "take innumerable births"?

As we have discussed earlier, our present waking life is actually just a dream that is occurring in our imaginary sleep of self-forgetfulness or self-ignorance. When we imaginarily ignore or forget our real self, which is infinite being, consciousness and happiness, we seemingly separate ourself from the perfect happiness that is our own self. Therefore until we reunite with our own reality, which is absolute happiness, we cannot rest, except during the brief but necessary interludes that we experience in sleep, death and other such states, in which our mind subsides in a state of temporary abeyance or inactivity.

Our waking life is just another dream

In continuation of my earlier posts Our imaginary sleep of self-forgetfulness or self-ignorance and Are we in this world, or is this world in us?, the following is the third instalment of the additional matter that I plan to incorporate after the paragraph that ends on the first line of page 127 of my book, Happiness and the Art of Being:

In the eighteenth paragraph of Nan Yar? Sri Ramana says:

Except that waking is dirgha [long lasting] and dream is kshanika [momentary or lasting for only a short while], there is no other difference [between these two imaginary states of mental activity]. To the extent to which all the vyavahara [activities or occurrences] that happen in waking appear [at this present moment] to be real, to that [same] extent even the vyavahara [activities or occurrences] that happen in dream appear at that time to be real. In dream [our] mind takes another body [to be itself]. In both waking and dream thoughts and names-and-forms [the objects of the seemingly external world] occur in one time [that is, simultaneously].

Are we in this world, or is this world in us?

In continuation of my earlier post Our imaginary sleep of self-forgetfulness or self-ignorance, the following is more of the additional matter that I plan to incorporate after the paragraph that ends on the first line of page 127 of my book, Happiness and the Art of Being:

After saying [in verse 1 of Ekatma Panchakam], "Having forgotten ourself", Sri Ramana says, "having thought '[this] body indeed is myself'", because our present imagination that we are this body arises as a result of our self-forgetfulness. If we clearly knew what we really are, we could not imagine ourself to be anything that we are not. Therefore we could not imagine ourself to be this body if we did not first imagine our seeming self-forgetfulness or lack of clarity of self-consciousness.

Whenever our mind becomes active, whether in waking or in dream, it first imagines itself to be a body, and then through the five senses of that imaginary body it perceives an imaginary world. Our mind cannot function without first limiting itself within the confines of an imaginary body, which it mistakes to be 'I'. Hence our mind is an intrinsically limited and therefore distorted form of consciousness.

I apologise if I have not replied to any e-mail that you might have sent me

This is a personal message to all friends who may have sent me an e-mail or tried to contact me in any other way during the last ten days or so.

I moved from my former apartment on 28th January, and since that time I have not had regular access to the internet and my e-mail. During this time I have received many e-mails and other messages, but I have not had an opportunity to reply to them, so if you have not received an acknowledgement for any message you may have sent me, I apologise.

Our imaginary sleep of self-forgetfulness or self-ignorance

Since many people have expressed a desire to have a printed copy of my book, Happiness and the Art of Being, I have recently been revising it carefully in preparation for its publication as a printed book. While doing so, I expect to add several new portions, discussing certain aspects of Sri Ramana's teachings in greater depth and detail.

As and when I write any such new additions, I plan to post them on this discussion forum.

The first significant addition that I am in the process of writing will be incorporated after the paragraph that ends on the first line of page 127 in the present e-book version, which is currently available for free download on the page Happiness and the Art of Being in my main website, www.happinessofbeing.com. Though I have so far completed only the first part of this first addition, I have decided to post it now, and to post the rest of the first addition later.

The following is this first part of the first addition: