The Seven Steps to Awakening is the most powerful collection of quotes ever assembled on the subject of how to directly experience the true Self whose nature. [PDF] Download The Seven Steps to Awakening eBook to download this book the link Book Details Author: Ramana Maharshi,Nisargadatta. The Seven Steps to Awakening by Ramana Maharshi, , available at Book Depository with free delivery worldwide.
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“The seven steps to awakening” is a masterpiece and a valuable gift from your true Self to sincere seekers of liberation. The ego [which the. a pdf download. Enjoy the free wisdom! 1. I Am That. From Sri Nisargadatta Maharaj. 2. Excerpts from Talks with Ramana Maharshi. From sriramanamaharshi. download a cheap copy of The Seven Steps to Awakening book by Ramana Maharshi. The Seven Steps to Awakening is the most powerful collection of quotes ever.
Many teachings of the past have thus been distorted by the ego [imposter self], and the essence of the teachings have been buried under layers of distractions and detours, thus making it almost impossible to find a direct way to end this ego-illusion and the suffering caused by this ego-illusion. What makes this book truly special is that not only does it contain quotes by seven different truly liberated sages, but also that the quotes have been selected and arranged by a fully liberated sage himself!
This makes this work truly valuable, as it saves true seekers of liberation a LOT of time and effort. All the distractions have been taken out and the seven steps to awakening have been revealed.
Just reading a few quotes slowly and repeatedly takes me to a deep and spontaneous meditation. The first chapter lays the foundation for how the quotes are to be used [as practise instructions for liberation, not for intellectual entertainment or for gathering knowledge].
The rest of the chapters in a step by step manner uravel the a nature of impostor self and the enormous suffering caused by identifying with it b provides an understanding that without a strong desire for liberation [from the imposter self and the suffering caused by it], all efforts to be liberated will fail c provides motivation, inpiration and encouragement for practise leading to liberation d provides the direct practise instructions to bringing the impostor self and the suffering to a final end.
The titles of the seven chapters and the first quote from each chapter are provided below for reference. Step one: Use the quotes as practise instructions. Know that a conceptual journey is not a journey to Awakening. Step two: Know that the world is a dreamlike illusion. Step three: See how the impostor self perpetuates its imaginary self and all illusion and suffering Step four: Increase your desire for liberation.
Step five: Be inspired, encouraged and motivated. Step six: Turn your attention inward. Step seven: Practise the most rapid, effective and direct method that brings the impostor self to its final end. Why do people call me learned? What is the mark of real learning? However, Michael does have one answer that is more powerful than all of the millions of ego preservation strategies.
This one answer will enable us to see through all of the egos preservations strategies. As quickly as the ego creates them, we can see through them with this one answer. The answer, which Michael calls the most important key is the awakening of the extremely intense desire for manonasa.
Manonasa means mind death. Mind death is the equivalent of ego death, which is the equivalent of awakening. Michael prefers the term manonasa, because it is more specific than the term awakening. You can hear the conversation about the use of the terms awakening and manonasa on the second formal audio from yesterdays conversations.
However, you wont hear Michael express in animated detail how important the extremely intense desire for manonasa is. This came out over and over again in the informal conversations. In fact, the extremely intense desire for manonasa was the answer to the majority of the questions I asked.
I mentioned to Michael that when I speak of the desire for truth or awakening, some spiritual people make comments about letting go of all desire. I didnt go into great detail, but sometimes I have to muster courage to speak about increasing the desire for truth, because as I speak people are typing comments about how awakening is here now and desire projects awakening into the future, or that we are all already awake, or they type some other comment that indicates I am wrong about cultivating an extremely intense desire for awakening.
However, my discernment knows that the ones who are typing these comments are using spiritual ideas to preserve the ego. If they looked deeply at themselves, their comments and their underlying motivation for typing those comments, they would see it too. Anyway, in an informal conversation about desire, Michael shared this illustration with me. Imagine that all human desires are logs, like the logs you put on a fire.
Each desire is represented by one log. There are many, many logs because there are many, many desires. However, there is one log that is different than all of the other logs. This log is the extremely intense desire for manonasa. This log is different because it is lit. It is burning. And when you place this log with all of the other logs, it lights them on fire and burns them up. So, although the extremely intense desire for manonasa is a desire, it is different than all of the other desires, because all other of the desires burn up in this one.
I love that answer. Michael had wonderful answers for everything I asked him. However, the primary answer I came away with is that I do not need to ask Michael anything. My mind, and yours, can continue to come up with questions ad nausea. Michael would eventually just get up and walk away from us to make a sandwich, because he doesnt want to help us preserve the ego by playing the game of question and answer with us. As he pointed out to me, if we find out how we can increase our own extremely intense desire for manonasa, it will bring everything else to us.
It will give us the eyes to see the egos tricks. It will give us internal answers to our questions. It will help us stop wasting time so we can spend more time in meaningful spiritual practice. That desire will do it all. That desire is the answer to all questions.
Of course, my own book from my own inner teacher says that too. NTI Galatians calls it willingness, but is very clear when it says: Focus on your willingness as if it is your truth, because it is.
Focus on your willingness as if it holds the answer to all questions, because it does. Focus on your willingness as if it is everything to everyone, because it is.
Focus on your own willingness. That is Love Alive within the world. In his book, The Most Direct Means to Eternal Bliss, Michael writes: Of all the factors that determine if you will or will not be free, the intensity or lack of intensity of your desire for liberation is the most essential factor. Whatever you can do to most effectively increase your desire for liberation should be done. All obstacles that appear in your journey to Freedom are caused by too little desire for Freedom.
As your desire for Freedom grows in intensity, the ego creates fewer obstacles. When your desire for Freedom becomes very intense, your desire for Freedom demands that you take no detours.
When your desire for Freedom becomes extremely intense, for the first time you can see what is essential for Freedom and what is not essential. When your desire for Freedom is weak, the ego does not allow you to see its preservation strategies. When the desire for Freedom is stronger, you can begin to see the egos preservation strategies.
When the desire for Freedom becomes even stronger, the desire for Freedom itself will bring you everything you need to succeed in your quest for Liberation including the answer to all your questions, the Direct Path teachings, the solution to all obstacles, the motivation to practice, etc.
In Michaels autobiography, Manonasa, Michael writes: The awakening of the extremely intense desire for manonasa is the most important key to attaining manonasa. The awakening of the extremely intense desire for manonasa is like the light of the Sun and all other keys to manonasa are only like the light of a light bulb compared to it.
Timeless in Time: Sri Ramana Maharshi
The awakening of the extremely intense desire for manonasa is everything, it is the totality. The extremely intense desire for manonasa will bring everything that is needed. The extremely intense desire for manonasa will bring extremely intense self honesty.
The extremely intense desire for manonasa will make you drop all of your unnecessary activities and it will make you devote all of the free time thus created to practicing the most rapid and direct means to mananoasa. I showed Michael how I had highlighted, circled and starred that paragraph in my copy of his autobiography. He said the most important part of that paragraph is, The awakening of the extremely intense desire for manonasa is like the light of the Sun and all other keys to manonasa are only like the light of a light bulb compared to it.
By the way, Michael gave me some gifts. He gave me two coffee mugs, which are beautiful and are reminders to go within because of the artwork on them. He also gave me a book. If your desire for manonasa is not strong enough to help you see all of the egos tricks and preservation strategies, this book can be a great help in seeing the egos tricks and preservation strategies. Millions of tricks and strategies cannot be listed in a book.
However, tricks and strategies are listed in this book. Note: The book just recommended is a light bulb. It can help you see the egos tricks and preservation strategies, and the book is recommend by Michael.
However, dont forget that awakening the extremely intense desire for manonasa is like the light of the Sun. It is what is most important. Answer: Yes.
However, there wasnt much elaboration on that point other than the extremely intense desire for manonasa will make clear what is helpful and what is not helpful. Also, Michael shared the reminder that we are not seeking experiences. We seek manonasa mind death. While we were on this topic, I shared that Ive had some spiritual experiences that seemed helpful.
Michael had heard about the time I experienced myself as an apple. He smiled and made a joke about that. Three apples are lying on a table. The hand reaches out for one and then theres a shout, No. Dont eat that one. Thats Regina! I told him about another experience I had several years ago. For a time, my sense of being Regina disappeared.
I experienced myself as awareness looking out from this body, but I did not see myself as anyone.
During that time, I read a biography about Regina. I had this vague memory, which seemed way, way back in the mind, that I used to think I was her. I thought it was the funniest thing in the world that I ever could have thought I was a character. When I told that story, Michael said, Someday, Regina, you will think it is the funniest thing in the world that you ever could have thought there was a world.
That appears to be a contradiction. Michael wanted to know how I defined grace. I told him that I thought of grace as anything I didnt make happen. I gave the example of the abandoned mobile home that had been lent to us for the day.
Neither of us made that happen. It was unexpectedly offered, and it was the perfect space for our day together.
I told him that Id call that grace. I also gave the example of the question that arose in his mind when he was seven years old, How do I know that is true? That question led him to question all ideas and concepts while other people simply believed their thoughts.
I told him I thought that the question arising in his mind was grace. Michael pointed out that it could have been the result of spiritual practice in a previous life. I had to admit I did not know if the question came from grace or previous spiritual practice in another life. Answer: By the way, I dont recall the exact words Michael answered with, but I will share the gist of what I understood.
Both sentences in the book Manonasa are pointing to one fact.
The fact is that the spiritual seeker who wants to attain manonasa must practice. In the first sentence, The reasons decades later M attained manonasa was not grace points to practice. Some people think there is some special power in the universe called grace that will awaken them without any effort on their part. Michael says that if there is such a special power, let it take care of the worlds problems. We talked about how some spiritual seekers use the idea of grace to avoid spiritual practice.
In this way, the idea of grace is an ego preservation strategy. The second sentence, When people authentically devote their lives to spiritual awakening a flood of miraculous events happen, also points to practice since the authentically devoting their lives comes first.
At this point in our conversation, Michael said to me with a grin, There is a special power in the universe. This special power arises from the extremely intense desire for manonasa. That reminded me of the story of the prodigal son. In the story, the son starts home on his own.
He is already committed to going home, and he is actively walking in that direction. When he is about halfway, the father comes to meet him.
Michael seemed satisfied with that story as my understanding of what he was sharing. In other words, we cannot give no effort toward awakening and expect grace to awaken us, but when we commit ourselves to practice with the extremely intense desire for manonasa, a flood of miraculous events do happen.
The extremely intense desire for manonasa will make you drop all of your unnecessary activates and it will make you devote all of the free time thus created to practicing the most rapid and direct means to manonasa. Michael commented that there are stories, which people believe point to the fact that grace sometimes awakens people without any effort on their part. He said that was not true and we would come back to those examples. However, we both forgot about that, and we did not come back to those examples.
He said those quotes were selected because they are quotes that do not reflect the foolish thoughts of the questioner.
When explaining this in his book, Manonasa, he quotes Ramana Maharshi: The Sages pure mind which beholds as mere witness the whole world is like a mirror which reflects the foolish thoughts of those who come before him.
And these thoughts are then mistaken to be his. Question: When seekers get the opportunity to come before a sage, how can they be sure the sages answers arent simply reflecting their own foolish thoughts?
Answer: The extremely intense desire for manonasa will purify the seeker of foolish thoughts and then the sages answer will also be pure. Question: How can seekers be sure they are attracted to pure spiritual teachers instead of false spiritual teachers? Answer: The extremely intense desire for manonasa is the way to make sure you are not attracted to a false spiritual teacher. The extremely intense desire for manonasa will lead you to the pure or true teacher. I told Michael a story I had heard about a seeker who followed a teacher for many years, and then the teacher turned out to be a fake.
However, because the seeker was sincere and practiced the teachers teachings faithfully, the seeker awakened.
Michael seemed to like that story. It emphasizes that the only thing that is really needed is the extremely intense desire for manonasa. The extremely intense desire for manonasa will take care of everything else.
Michael made the point that when there is the extremely intense desire for manonasa, teachers are not needed.
Michael also said, However, it must really be the extremely intense desire for manonasa. It cannot be something like, I will meditate from to every day.
He tossed a side glance at me, and then raised his hand in the air and repeated, It must be the extremely intense desire for manonasa. Michael said he hopes people listen when he recommends that they find their own ways of increasing their desire for manonasa. Michael said he bolded and underlined parts of those quotes, because he knows the parts of the quotes that ego will try to block out.
A sudden, gripping fear of death made him question, intensely, his true identity. He became the Enlightened One when he was only sixteen years of age. Who can understand the state of the one Who has dissolved his ego and Is abiding always in the Self? For him the Self alone is.
What remains for me to do? Ramana had been aware of the glory of Arunachala from the age of innocence and he felt its presence in the heart.
Consequently he never left the place after he arrived on September 1, The entire period of his guidance as sadguru for fifty-four years, till his mahanirvana on April 14, , was at this one place. There is no parallel to this.
In , Ramana shifted to the Virupaksha Cave on the Arunachala hill. Till he remained outwardly silent as well. However, he could not do so in So where can we gather except at his feet? Ganapati Muni had many intense spiritual experiences while he was staying at Sirsi far away from Ramanasramam. Initially he was depressed at the fact that he was away from his guru at this juncture. Even so he revealed himself in various perceptions to some of his ardent devotees.
To Muruganar, Ramana was the supreme power. He says so categorically in some of the verses of Tiru Undiyar. To him only the name was different, but the power was the same. It was not only to reveal to him the direct path to Self-knowledge but also to make the path easily accessible to all.
Similarly Adi Sankara has been regarded as the incarnation of Siva. There have been other perceptions of Ramana as well because he defies all the time-honored classifications. Many found that their mental conceptions about him were far removed from reality.
He reported the same to Paul Brunton. Pay attention to my way of repeating the words and you will be able to understand, even though you are a Malayali from the west coast.
A shaft of sunlight fell through the window onto his face. He had read out barely two lines, when I noticed tears trickling down his face. Then he stopped speaking, as though he felt too keenly and emotionally the meaning of the words. There was an atmosphere of love around him. For two or three hours he remained silent, the rest of the poem unread, the book resting on his knee, his eyes open in a trance of divine emotion. Viewing him thus Ganapati Muni finds him to be an ideal held out before mankind.
For he combined in himself the vast peace of the silent mind while being at the same time the repository of all power as well.
His extraordinary dispassion was combined with a heart which melted in love. However much he might work, he is still a quiet one. His voice is the incorporeal voice. His walk is not on the earth, it is like measuring the sky with the sky. Still there besides the holy hill he dwells In human form, known by the comely name Of Ramana, marked by the primal power Of love: with moist eyes showering grace for all To see.
Siva unique, the light supreme that shines unceasing in bright Tiruchuzhi, bestow your grace on me and shine as Heart within my heart.
The temple dedicated to Lord Siva as Sri Bhuminatha is noted for its antiquity and held in deep veneration. There is a separate shrine for the consort of Lord Siva named Sahayavalli. Here they spontaneously poured forth-beautiful classical Tamil songs in praise of this God and his consort. The English translation of a few of these verses is given hereunder: Verse 1: Tiruchuzhial has groves in which swarms of bees, longing for honey, hum melodiously.
It is the residence of the Lord Who abides as body, as soul living in it body , as wide-open space, as sky discharging rain, and as the intellect buddhi which experiences the fruits of deeds karma. The attendants of Yama will not torment those who, in various ways, think of Tiruchuzhial. He is our Relative. He wears the waxing moon on His matted hair.
His mind has mastery over the five senses. He is pleased to reside forever in Tiruchuzhial.
Those who have learnt to chant His sacred Name fare well on the path of salvation. It is our duty to chant His Name. In the Tamil month of Masi Feb-March the waters of this tank rise noticeably just before the full moon day.
Ramana once recalled this feature of the temple tank when Suri Nagamma reported to him about her visit to Tiruchuzhi. In the month of Magha, on the day of the star Magha, it swells and the water rises. The abhisheka festival of the Deity is celebrated on that day, that is, on the 10th day of the Brahmotsavam. That day, the Deity is brought to the mandapam there and the abhishekam is done with the water of the Trisula Tirtham.
After the abhishekam is over, all the people bathe in that tank. In my boyhood days, all of us used to join together and draw on the steps some signs in order to see how much water rose everyday. It used to be amusing. The rising of the water used to start ten days earlier and used to submerge the steps at the rate of one step per day.
The tank would become full by the full moon day. To us it was great fun. It is about 38 miles from the city of Madurai where later Ramana was to become an Enlightened One. There were no certified pleaders then. He was obliging, sweet, and agreeable in speech and manners. He was also handsome. His complexion was very fair and he was of medium stature.
Those who wanted to have a meal or quarters to stay for a while would go to him and be invited as a matter of course. His house was terraced and had two compartments portions. He did not have any degrees or diplomas in law. Yet, on account of his intelligence and common sense, by his clever advocacy and winning manners, by his character, personality, and integrity, he commanded a lucrative practice in the court of the sub-magistrate of Tiruchuzhi and also won the love, esteem, and confidence of the people of the locality.
He was truly regarded as a benevolent master by the oppressed and downtrodden. To the poor and distressed, he was verily the Lord and Master. Even the so-called criminals looked upon him as their protector and benefactor.
The magistrate too had to reach the village in his double bullock cart, which sped along pompously. He was born as the second child to the pious couple Sundaram Iyer and Azhagammal. The house in which Ramana was born is in Kartikeyan Street in Tiruchuzhi very near to the main temple. By divine grace the house in which he was born has been acquired by Sri Ramanasramam and is called Sundara Mandiram.
There is special worship for Ramana daily in the room in which he was born. Tamil scholars have pointed out a significance for the name Tiruchuzhi. In Tamil Karuchuzhi means karmabound destiny. Tiruchuzhi is grace-bound destiny. Therefore it is believed that a transformation takes place if one remembers Ramana, who made this sacred place incomparable by his birth.
Those who do so would be freed from karma-bound destiny and be shielded by the bounty of his grace. He was about ten or eleven then.
His father, Sundaram Iyer, was well-known as a prominent va5 Timeless in Time pomp and the jingling of bells, disappeared around the bend of the road. Thieves surrounded his cart. The thieves snatched the despatch box and were about to retreat in good order.
But Lo! The vakil sami is coming! He got down from the cart and with folded hands apologized to Sundaram Iyer for leaving him behind. All the local officials and people of repute called on him and paid their respects. Having heard about Sundaram Iyer the Raja was keen on meeting him and inviting him to help in the sacred task.
Finally the Raja himself sent for Sundaram Iyer. The Raja asked him whether he had offended him in any way, for among all the important people of Tiruchuzhi he alone had not called on him. Sundaram Iyer was surprised. He explained that being an ordinary person he had not thought of calling on the Raja.
He had no business with the Raja and had not imagined that the Raja would have any need for him either. The Raja was overjoyed to meet this great man who in his humility did not realize his own importance and that nothing could be done at Tiruchuzhi without him.
The Raja requested Sundaram Iyer to cooperate with him in his efforts to renovate the temple. The work went on well and he proved to be of great help to the Raja. But what little he told me about him is worth recording. He told me that his father was a courageous and generous man. All day and night, his house would be filled with guests, poor and needy. He was never tired of feeding people. In his office he commanded very great respect and as a lawyer he had to move about places and conduct his cases.
The magistrates, wherever he went, paid him great respect. His fame was so great and he was so much renowned for his upright character that both the parties, the accused and those who accuse, would come to him with a request to represent them. On several occasions what he told them was law and both the parties reconciled with equal happiness. Arunachala, may I and you, like Azhagu and Sundaram, become one and remain indivisible.
To rescue me from this barren worldly life, Arunachala Siva in the form of a Hill famous throughout the universe, gave me His own state of bliss, so that His heart might rejoice, so that His own Being as Awareness might shine forth and His own Power might flourish.
The holy Christmas season was being celebrated all over the world. The sacred village of Tiruchuzhi, and the devotees of Siva, God of gods, Mahadeva, were celebrating the holy Ardra Darsana day. The procession of Bhuminatheswara was slowly returning to the temple at 1 a. The star in the constellation was Punarvasu, also considered to be special. It was at that time that Ramana was born. It was the birth of the birthless, born for the welfare of the world. He was the second son of his parents and was named Venkataraman.
Among those present at the time of his birth was a blind lady who was blessed with a vision of light. Later events and the years to come were to prove this beyond doubt. The same coincidence marked the end of earthly life also, for Sri Ramana left his body in the evening of April 14, a little later in time and date than Good Friday.
He revealed a way of life by following which one could be born anew. In the autobiographical quotation at the beginning of this chapter, Ramana himself has declared the purpose of his birth. What was it? It was to proclaim the power, the glory of Arunachala Siva in the form of a hill.
What was that power? The power to guide on the path of Selfknowledge and to bestow it. This power is hidden but can be discovered by everyone whose inner eye of wisdom has opened.
It is only in a still mind that the truth is revealed and the very thought of Arunachala stills the mind. Mysterious is the way it works, beyond all human understanding. From my unthinking infancy, the immensity of Arunachala had shone in my awareness.
But even when I learnt from someone that it was only Tiruvannamalai, I did not realize its meaning. When it stilled my mind and drew me to itself and I came near, I saw that it was stillness absolute.
Having declared the purpose of his birth Ramana also writes about how the power of Arunachala operated on him to fulfill its purpose. And before I could fall into the deep sea called jaganmaya, and get drowned in the universal illusion, you came to abide in my mind, you drew me to yourself, O Arunachala, you whose being is all Awareness.As your desire for Freedom grows in intensity, the ego creates fewer obstacles.
N Enlightenment—July 17, There is a first person account by Ramana of his enlightenment. Narasimha Swami, his first biographer, has recorded a statement of Ramana about this. I did not care to consult doctors or elders or even friends. Consequently he never left the place after he arrived on September 1,