LET us imagine that we had never seen ourselves in a mirror or in a photograph. Would we on that account have any doubt about our own existence? Certainly not. We do not require to see ourselves to know that we exist. Neither do we require to hear ourselves, or touch ourselves, or perceive ourselves with any of our senses, to know that we exist. In the absence of one or even al of our sense faculties, we would still be very much aware of being.

Indeed, we may need proof for all other things under the sun but we never need any proof whatsoever for our existence. We may also part company with or lose that which we hold very dear, even dearer than life itself as we may believe it to be. But can we ever lose ourselves? Can we ever part from our own Self? Thus we are in our own company at all times, all our lives. When we know ourselves so intimately, why do we make such heavy weather of seeking Self-knowledge?

Why do we label Self-knowledge as being near impossible of attainment? And by implication why do we believe self-enquiry to be a very difficult exercise inspite of Bhagavan Ramana repeatedly telling us that it is a simple and direct way?

All this only because we have become so accustomed to the pursuit and experience of objects as apart from or outside of the experiencing subject. Such is ‘The Problem of Duality’ and its hold on us that we wish to experience our own selves as objects. We wish to see or perceive or experience the very Self in some way as we would any and every object. And we feel downcast and depressed when, inspite of the pursuit of self-enquiry, we are still unable to ‘see’ or ‘experience’ the Self. The only sure way of drawing the mind back from its relentless pursuit of objects is to turn it back towards itself and give it a taste of its own source, the Heart.

Reproduced from The Ramana Way.


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