Hi All,
Here's Yogani's specific view, as outlined in AYP Lesson 361, on Self-Inquiry in general, and Ramana Maharshi in particular.
http://www.aypsite.com/plus/361.htmlI thought it might be helpful to this discussion. As always, Yogani expresses the AYP view clearly, reasonably and well.
Some excerpts:
"Non-duality teachers so often dismiss meditation as an object/subject practice, while tying their students up in endless loops of mental gymnastics, and call it "self-inquiry." Often it is an object/object (mind/mind) practice, which is worse. That's not real self-inquiry."
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"Both Ramana Maharshi and Nisargadatta Maharaj were well aware of the importance of "ripeness," and were supportive of practitioners undertaking whatever means necessary to become ripe. Many of their followers have not been nearly as understanding, and that is why the field of non-dual self-inquiry has remained esoteric and problematic. There is no need for this. Only an understanding of the means for becoming ripe should be added. Then non-dual self-inquiry will become a rich field of realization for everyone."
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"The process of refining the I-thought (object) in stillness is actually meditation from the beginning. It is what Ramana Maharshi taught, and it is an excellent practice for those who are ready for it."I agree that some forms of modern self-inquiry can be problematic.
I don't see Ramana Maharshi's self-inquiry as problematic, nor do I see it as being dangerous.
If seems that Yogani feels this same way, though I certainly invite him to add anything, or clarify, if he'd like.
![[:)]](http://www.aypsite.com/plus-forum/Smileys/akyhne/icon_smile.gif "Smile")
I also strongly agree that AYP Deep Meditation specifically, as taught by Yogani specifically, is quite possibly the best preparatory practice for deep self inquiry in existence.
As I think I mentioned, I've recently re-read Ramana Maharshi's Be As You Are, and have been surprised at how "AYP Friendly" Ramana actually was; he actually taught a very integrated approach, just as Yogani/AYP does, albeit from a slightly different angle.
In a
fairly recent forum post Yogani wrote:
"On self-inquiry, it is natural that it becomes more powerful when strengthened with abiding inner silence and the habit of samyama. It might seem a bit presumptuous, but Ramana Maharshi probably never counted on these elements coming into play so fast, so the recommendation for self-inquiry all day long in his day was not likely to be an overload. More likely to be non-relational (not in stillness). Not the case with AYP in the picture, where the inquiry becomes relational (in stillness) much sooner, and therefore more powerful."
I had a similar thought, from a slightly different angle: that if Yogani had had the chance to explain the AYP approach to Ramana, Ramana would have simply said:
"Yes, that will work."
Ramana was quite "big" on any practice which produced experience of silence, and subsequently the witness, because these are just different names for the Self, at different relative levels of experience.
What he an Nisargadatta both dismissed, were meditation and yoga practices that were done by rote (i.e. the endless japa of mantra-mantra-mantra often prescribed in India) ... because these kept mind and the sense of being a separate self firmly in place, as do any form-oriented "siddhis" (which Ramana also taught against).
Yogani has simply uncovered a *way* in which deep meditation can be the ultra-useful preparatory practice for self-inquiry, in ways that Ramana Maharshi "pre-approved" by lauding the benefits of silence, in his teachings.
If Alwayson had started this thread without naming Ramana Maharshi, I may not have said anything at all; I just see Ramana Maharshi and Nisargadatta Maharaj as being of a different order of magnitude than some of the far-less-useful (and even problematic) self-inquiry teachings (other than Ramana and Nisargadatta) that Yogani references. Yogani makes this distinction, as well (Ramana and Nisargadatta were both good teachers; some of their followers, "not so much").
AYP just helps us to make even more effective use of the inherent synergies available via form-practices and inquiry, to help us become aware of the awareness, the wholeness, we each and all every actually are, now.
Wholeheartedly,
Kirtanman
