“The lower self is your enemy; The higher self is your friend” Gita, Chapter 6, Verse 5

“Let a man lift himself by his own Self alone; let him not lower himself, for this self alone is the friend of oneself and this self alone is the enemy of oneself”. Gita, 6 – 5.


Sri Ramana Maharshi maintained that Self-realisation could be brought about merely by giving up the idea that there is an individual self, which functions through the body and the mind. A few of his advanced devotees were able to do this quickly and easily, but the others found it virtually impossible to discard the ingrained habits of a lifetime without undertaking some form of spiritual practice. Sri Ramana Maharshi sympathised with their predicament and whenever he was asked to prescribe a spiritual practice which would facilitate Self-awareness he would recommend a technique he called self-enquiry. This practice was the cornerstone of his practical philosophy.

Before embarking on a description of the technique itself it will be necessary to explain Sri Ramana Maharshi’s views on the nature of the mind since the aim of self-enquiry is to discover by direct experience, that the mind is non-existent. According to Sri Ramana Maharshi, every conscious activity of the mind or body revolves around the tacit assumption that there is an ‘I’ who is doing something. The common factor in ‘I think’, ‘I remember’, ‘I am acting’, is the ‘I’ who assumes that it is responsible for all these activities. Sri Ramana Maharshi called this common factor the ‘I’-thought (Aham-Vritti). Literally aham-vritti means ‘mental modification of ‘I’. The Self or real ‘I’ never imagines that it is doing or thinking anything; the ‘I’ that imagines all this is a mental fiction and so it is called a mental modification of the Self. Since this is a rather cumbersome translation of Aham-Vritti it is usually translated as ‘I’-thought.

Sri Ramana Maharshi upheld the view that the notion of individuality is only the ‘I’-thought manifesting itself in different ways. Instead of regarding the different activities of the mind (such as ego, intellect and memory) as separate functions he preferred to view them all as different forms of the ‘I’-thought. Since he equated individuality with the mind and the mind with the ‘I’-thought it follows that the disappearance of the sense of individuality (i.e. Self-realisation) implies the disappearance of both the mind and the ‘I’-thought. This is confirmed by his frequent statements to the effect that after Self-realisation there is no thinker of thoughts, no performer of actions and no awareness of individual existence.

Since he upheld the notion that the Self is the only existing reality he regarded the ‘I’-thought as a mistaken assumption which has no real existence of its own. He explained its appearance by saying that it can only appear to exist by identifying with an object. When the thoughts arise the ‘I’-thought claims ownership of them- ‘I think’, ‘I believe’, ‘I want’, ‘I am acting’ – but there is no separate ‘I’-thought that exists independently of the objects that it is identifying with. It only appears to exist as a real continuous entity because of the incessant flow of identification which are continually taking place. Almost all of these identifications can be traced back to an initial assumption that the ‘I’ is limited to the body, either as an owner-occupant or co-extensive with its physical form. This ‘I am the body’ idea is the primary source of all subsequent wrong identifications and its dissolution is the principal aim of self-enquiry.

Sri Ramana Maharshi maintained that this tendency towards self-limiting identifications could be checked by trying to separate the subject ‘I’ from the objects of thought which it identified with. Since the individual ‘I’-thought cannot exist without an object, if attention is focused on the subjective feeling of ‘I’ or ‘I am’ with such intensity that the thoughts ‘I am this’ or ‘I am that’ do not arise, then the individual ‘I’ will be unable to connect with objects. If this awareness of ‘I’ is sustained, the individual ‘I’ (the ‘I’-thought) will disappear and in its place there will be a direct experience of the Self. This constant attention to the inner awareness of ‘I’ or ‘I am’ was called self-enquiry (vichara) by Sri Ramana Maharshi and he constantly recommended it as the most efficient and direct way of discovering the unreality of the ‘I’-thought.

In Sri Raman’s terminology the ‘I’-thought rises from the Self or the Heart and subsides back into the Self when its tendency to identify itself with thought objects ceases. Because of this he often tailored his advice to conform to this image of a rising and subsiding ‘I’. He might say ‘trace the “I”-thought back to its source’, or ‘find out where the “I” rises from’, but the implication was always the same. Whatever the language used he was advising his devotees to maintain awareness of the ‘I’-thought until it dissolved in the source from which it came.

He sometimes mentioned that thinking or repeating ‘I’ mentally would also lead one in the right direction but it is important to note that this is only a preliminary stage of the practice. The repetition of ‘I’ still involves a subject (the ‘I’-thought) having a perception of an object (the thoughts ‘I, I’) and while such duality exists the ‘I’-thought will continue to thrive. It only finally disappears when the perception of all objects, both physical and mental ceases. This is not brought about by being aware of an ‘I’, but only by BEING the ‘I’. This stage of experiencing the subject rather than being aware of an object is the culminating phase of self-enquiry.

This important distinction is the key element which distinguishes self-enquiry from nearly all other spiritual practices and it explains why Sri Ramana consistently maintained that most other practices were ineffective. He often pointed out that traditional meditations and yoga practices necessitated the existence of a subject who meditates on an object and he would usually add that such a relationship sustained the ‘I’-thought instead of eliminating it. In his view such practices may effectively quieten the mind, and they may even produce blissful experiences, but they will never culminate in Self-


Beginners in self-enquiry were advised by Sri Ramana to put their attention on the inner feeling of ‘I’ and to hold that feeling as long as possible. They would be told that if their attention was distracted by other thoughts they should revert to awareness of the ‘I’-thought whenever they became aware that their attention had wandered. He suggested various aids to assist this process- one could ask oneself ‘Who am I?’ or ‘Where does this I come from?’- but the ultimate aim was to be continuously aware of the ‘I’ which assumes that it is responsible for all the activities of the body and the mind.

In the early stages of practice attention to the feeling ‘I’ is a mental activity which takes the form of a thought or a perception. As the practice develops, the thought ‘I’ gives way to a subjectively experienced feeling of ‘I’, and when this feeling ceases to connect and identify with thoughts and objects, it completely vanishes. What remains is an experience of being in which the sense of individuality has temporarily ceased to operate. The experience may be intermittent at first but with repeated practice it becomes easier and easier to reach and maintain. When self-enquiry reaches this level there is an effortless awareness of being in which individual effort is no longer possible since the ‘I’ who makes the effort has temporarily ceased to exist. It is not Self-realisation since the ‘I’-thought periodically reasserts itself but it is the highest level of practice. Repeated experience of this state of being weakens and destroys the Vasanas (mental tendencies) which cause the ‘‘I’-thought to rise, and, when their hold has been sufficiently weakened, the power of the Self destroys the residual tendencies so completely that the ‘I’-thought never rises again. This is the final and irreversible state of Self-realisation.

This practice of Self-attention or awareness of the ‘I’-thought is a gentle technique, which bypasses the usual repressive methods of controlling the mind. It is not an exercise in concentration, nor does it aim at suppressing thoughts; it merely invokes awareness of the source from which the mind springs. The method and goal of self-enquiry is to abide in the source of the mind and to be aware of what one really is by withdrawing attention and interest from what one is not. In the early stages effort in the form of transferring attention from the thoughts to the thinker is essential, but once awareness of the ‘I’-feeling has been firmly established, further effort is counter-productive. From then on it is more a process of being than doing, of effortless being rather than an effort to be.

Being what one already is is effortless since beingness is always present and always experienced. On the other hand, pretending to be what one is not (i.e. the body and the mind) requires continuous mental effort even though the effort is nearly always at a subconscious level. It therefore follows that in the higher stages of self-enquiry effort takes attention away from the experience of being while the cessation of mental effort reveals it. Ultimately, the Self is not discovered as a result of doing anything, but only by being. As Sri Ramana Maharshi himself once remarked:

‘Do not meditate – be!

Do not think that you are – be!

Don’t think about being – you are!’

Self-enquiry should not be regarded as a meditation practice that takes place at certain hours and in certain positions; it should continue throughout one’s waking hours, irrespective of what one is doing. Sri Ramana Maharshi saw no conflict between working and self-enquiry and he maintained that with a little practice it could be done under any circumstances. He did sometimes say that regular periods of formal practice were good for beginners, but he never advocated long periods of sitting meditation and he always showed his disapproval when any of his devotees expressed a desire to give up their mundane activities in favour of a meditative life.


Sri Ramana Maharshi’s philosophical pronouncements were very similar to those upheld by the followers of Advaita (non-dualistic) Vedanta, an Indian philosophical school which has flourished for well over a thousand years. Sri Ramana Maharshi and the Advaitins agree on most theoretical matters but their attitudes to practice are radically different. While Sri Ramana Maharshi advocated self-enquiry, most advaitic teachers recommended a system of meditation which mentally affirmed that the Self was the only reality. These affirmations such as ‘I am Brahman’ or ‘I am He’, are usually used as mantras, or, more rarely, one meditates on their meaning and tries to experience the implications of the statement

Because self-enquiry often starts with the question ‘Who am I?’, many of the traditional followers of Advaita assumed that the answer to the question was ‘I am Brahman’ and they occupied their minds with repetitions of this mental solution. Sri Ramana Maharshi criticised this approach by saying that while the mind was constantly engaged in finding or repeating solutions to the question it would never sink into its source and disappear.

He was equally critical, for the same reason, of those who tried to use ‘Who am I?’ as a mantra, saying that both approaches missed the point of self-enquiry. The question ‘Who am I?’, he said, is not an invitation to analyse the mind and to come to conclusions about its nature, nor is it a mantric formula, it is simply a tool which facilitates redirecting attention from the objects of thought and perception to the thinker and perceiver of them. In Sri Ramana Maharshi’s opinion, the solution to the question ‘Who am I?’ is not to be found in or by the mind since the only real answer is the experience of the absence of mind.

Another widespread misunderstanding arose from the belief that the Self could be discovered by mentally rejecting all the objects of thought and perception as not-self. Traditionally this is called the Neti-Neti approach (not this, not this). The practitioner of this system verbally rejects all the objects that the ‘I’ identifies with –‘I am not the mind’, ‘ I am not the body’, etc.-in the expectation that the real ‘I’ will eventually be experienced in the pure uncontaminated form. Hinduism calls this practice ‘self-enquiry’ and, because of the identity of names, it was often confused with Sri Ramana Maharshi’s method. Sri Ramana Maharshi’s attitude to this traditional system of self-analysis was wholly negative and he discouraged his own followers from practising it by telling them that it was an intellectual activity which could not take them beyond the mind. In his standard reply to questions about the effectiveness of this practice he would say that the ‘I’-thought is sustained by such acts of discrimination and that the ‘I’ which eliminates the body and the mind as ‘not I’ can never eliminate itself.

The followers of the ‘I am Brahman’ and ‘Neti-Neti’ schools share a common belief that the Self can be discovered by the mind, either through affirmation or negation. This belief that the mind can, by its own activities, reach the Self is the root of most of the misconceptions about the practice of self-enquiry. A classic example of this is the belief that self-enquiry involves concentrating on a particular centre in the body called the Heart-centre. This widely held view results from a misinterpretation of some of Sri Ramana Maharshi’s statements on the Heart, and to understand how this belief has come about it will be necessary to take a closer look at some of his ideas on the subject.

In describing the origin of the ‘I’-thought he sometimes said that it arose to the brain through a channel which started from a centre in the right hand side of the chest. He called this centre the Heart centre and said that when the ‘I’-thought subsided into the Self it went back into the centre and disappeared. He also said that when the Self is consciously experienced, there is a tangible awareness that this centre is the source of both the mind and the world. However, these statements are not strictly true and Sri Ramana Maharshi sometimes qualified them by saying that they were only schematic representations which were given to those people who persisted in identifying with their bodies. He said that the Heart is not really located in the body and that from the highest standpoint it is equally untrue to say that the ‘I’-thought arises and subsides into this centre on the right of the chest.

Because Sri Ramana Maharshi often said ‘Find the place where the “I” arises’ or ‘Find the source of the mind’, many people interpreted these statements to mean that they should concentrate in this particular centre while doing self-enquiry. Sri Ramana Maharshi rejected this interpretation many times by saying that the source of the mind or the ‘I’ could only be discovered through attention to the ‘I’-thought and not through concentration on a particular part of the body. He did sometimes say that putting attention on this centre is a good concentration practice, but he never associated it with self-enquiry. He also occasionally said that meditation on the Heart was an effective way of reaching the Self, but again, he never said that this should be done by concentrating on the Heart-centre. Instead he said that one should meditate on the Heart ‘as it is’. The Heart ‘as it is’ is not a location, it is the immanent Self and one can only be aware of its real nature by being it. It cannot be reached by concentration.

Although there are several potentially ambiguous comments of this kind about the Heart and the Heart-centre, in all his writings and recorded conversations there is not a single statement to support the contention that self-enquiry is to be practised by concentrating on this centre. In fact, by closely examining his statements on the subject one can only conclude that while the experience of the Self contains an awareness of this centre, concentration on this centre will not result in the experience of the Self.

Edited by David Godman

By David Godman


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Atma Jñani (Sarva Devata Svarupini)

Visionary, Seer, Yogini, Komyo Reiki Do Ocuden healer, Peacefull wayshower-lightworker, High Priestess, optimist oriental dancer and tribal fusion lover, Fashion designer-stylist, arts+crafts addict, a secret kitchen witch

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