SELF-ENQUIRY

The idea "I" assumes a dominant role in the space of the body, mind, and intellect (the tripod) cotinuum.

The basic stages of self-inquiry are looking into the "I" feeling through the body and then into the mind; then having the feeling that one cannot go any further... a kind of impasse. You might see that you are the witness of your thoughts, but not be able to go any further. But the idea that you are a witness is also not true. Are you not aware that you are the witness? Yes. Then that fact cannot be you. The witness is just an idea. You cannot be an idea. You are that which is aware of all ideas.

 1. OUTLINE

"I-I" is a term used in spiritual traditions, particularly in Advaita Vedanta, to refer to the ultimate reality or the true nature of the self. It is also known as "Ātman" or "Brahmān" in the Sanātana Dharma.

That which rises as ‘I’ in the body is the mind. If one inquires as to where in the body the thought ‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin. Even if one thinks constantly ‘I’, ‘I’, one will be led to that place. Of all the thoughts that arise in the mind, the ‘I’ thought is the first. It is only after the rise of the "I-thought" that other thoughts occur.

Ramana Maharshi says: To all deep-thinking minds, the inquiry about the "I" and its nature has an irresistible fascination. Self-enquiry is the only infallible means, the only direct one, to realize the unconditioned, absolute being that you really are.

The term "I-I" represents the union of the individual self (the "I") with the ultimate reality (also the "I"), which is said to be identical with the self. According to this philosophy, the true nature of the self is not limited to the individual ego, but rather it is a universal consciousness that underlies all of existence.

The practice of "I-I" involves recognizing the illusion of separation between the individual self and the ultimate reality, and realizing that they are one and the same. This realization is said to lead to a state of ultimate liberation, where the individual self transcends the limitations of the ego and merges with the universal consciousness.

Ajnana or Avidya alone constitutes the Karana Sarira. The causal body develops through the idea, I am Jiva and decays when this idea is annihilated or decreased, when "I" is identified with Brahmān. "The subtle and causal bodies are thickened in worldly-minded persons and are thinned out in earnest aspirants."

Overall, "I-I" represents the ultimate truth of the self and the universe, and the realization of this truth is considered to be the ultimate goal of spiritual practice in Advaita Vedanta.

Meditation is a technique that involves focusing the mind on a particular object or activity, such as the breath or a mantra. This practice can help individuals develop greater awareness of their thoughts, feelings, and bodily sensations, as well as increase their ability to concentrate and focus.

When the subtle mind goes out through the brain and the sense organs, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out but retaining it in the heart is what is called "inwardness". Letting the mind go out of the heart is known as "externalisation". Thus, when the mind stays in the heart, the ‘I," which is the source of all thoughts, will go, and the Self, which has always existed, will shine.

Other than inquiry, there are no adequate means to make the mind permanently subside. If the mind is controlled through other means, it will appear to be controlled but will rise again. Through the regulation of breath, the mind will become calm, but it will remain calm only as long as the breath remains controlled. When the breath is no longer regulated, the mind Self-enquiry is a spiritual practice that involves examining the nature of one's own self or consciousness. It is based on the idea that the true nature of the self or consciousness is pure, unchanging, and eternal, and that this true nature can be experienced through direct self-inquiry.

The practice of self-enquiry involves asking oneself the question "Who am I?" and then directing one's attention inward to explore the nature of the self or consciousness. This process involves observing one's thoughts, emotions, and sensations and recognizing them as temporary and changing aspects of the self rather than the true nature of the self. 

As one continues to practice self-enquiry, the mind becomes more focused and still, and the true nature of the self begins to reveal itself. This can lead to a deeper sense of inner peace, clarity, and self-awareness and realization, or Being-Consciousness-Bliss (Sat-Chit-Ānanda).

Self-enquiry is a key practice in Advaita Vedanta. It is often practiced in conjunction with other spiritual practices, such as meditation and self-realization, to help individuals deepen their understanding of themselves and their connection to the universe.

Ramana Mahrashi says, "Self-enquiry is certainly not an empty formula; it is more than the repetition of any mantra. If the inquiry, ‘Who am I?’ were a mere mental questioning, it would not be of much value. The very purpose of self-enquiry is to focus the entire mind at its source. It is not, therefore, a case of one ‘I’ searching for another 'I.' Where the ‘I’ merges, another entity emerges as ‘I’ "of its own accord. That is the perfect Self. Inquiring into the nature of one's self, which is in bondage, and realizing one's true nature is release. Though the ‘I’ is always experienced, one's attention has to be drawn to it. Then only knowledge dawns."

If the ego is, everything else also is. If the ego is not, nothing else is. Indeed, the ego is all.

2.  WHO AM I

Self-enquiry is a spiritual practice that involves examining the nature of one's own self or consciousness. It is based on the idea that the true nature of the self or consciousness is pure, unchanging, and eternal, and that this true nature can be experienced through direct self-inquiry.

 The practice of self-enquiry involves asking oneself the question "Who am I?" and then directing one's attention inward to explore the nature of the self or consciousness. This process involves observing one's thoughts, emotions, and sensations, and recognizing them as temporary and changing aspects of the self, rather than the true nature of the self.

3. REMARKS

Ramana Maharshi used the Sanskrit phrase aham sphurana to indicate the ‘I-I’ consciousness or experience. Aham means ‘I," and sphurana can be translated as ‘radiation, emanation, or pulsation'. When he explained what this term meant, he indicated that it is an impermanent experience of the Self in which the mind has been temporarily transcended. This distinction between the temporary experience of the ‘I-I’ and the permanent state of Self-realisation that follows it is well brought out in the question-and-answer version of Self-Enquiry :

Therefore, leaving the corpse-like body as an actual corpse and remaining without even uttering the word ‘I’ by mouth, if one now keenly enquires, ‘What is it that rises as ‘I’? then in the Heart a certain soundless sphurana, ‘I-I’, will shine forth of its own accord. It is an awareness that is single and undivided; the thoughts, which are many and divided, have disappeared. If one remains still without leaving it, even the sphurana, having completely annihilated the sense of individuality, the form of the ego, ‘I am the body," will itself in the end subside, just like the flame that catches the camphor. This alone is said to be liberation by the great ones and scriptures.

Self-realization is the realisation of the Self. It moves from the lower self to the higher Self, the realization of divine consciousness. Self-realisation is an intrinsic part of elevating experiences. "Enquire 'who am I? ", know the self, and be free. Love all, serve all, and serve the Lord in all. Speak the truth, be pure, be humble, concentrate, meditate, and attain self-realisation."

"You are best, you are real, when you are not"—when the little self is gone.

Our best work and our greatest influence is when we are without a thought of ourselves. Self is the death of love. The duality of subject and object and the trinity of seer, sight, and seen can exist only if supported by the One. If one turns inward in search of that one reality, they fall away.

-Asutosh Satpathy