This is F.H. Humphrey's - the first western visitor to visit Ramana Maharishi ~1911- writeup on what defines a guru. This was published in the international psychic gazetee
Ramana Maharishi Darshan - RETRO LIVE VIDEO
Ramana Maharishi Darshan - RETRO LIVE VIDEO
Here is Bhagawan Ramana Maharishi's darshan video
The complete book is here
You may definitely want to read Chapter 14 on UPDADESA
A master is one who has meditated solely on God, has flung his/her whole being into the sea of God, and drowned and forgotten it there, till he becomes only the instrument of God, and when his mouth opens it speaks God's words without effort and forethought; and when he raises a hand, God flows again through that, to work a miracle.
"Do not think too much of a physical phenomenon and such things. Their number is legion; and once faith in the psychical thing is established in the heart of a seeker, such phenomena have done their work. Clairvoyance, clair-audience, and such things are not worth having, when so much far greater illumination and peace are possible without them than with them. The Master takes on these powers as a form of self-sacrifice!
"The idea that a Master is simply one who has attained power over the various occult senses by long practice and prayer or anything of the kind, is absolutely false. No Master ever cared a rap for occult powers, for he has no need for them in his daily life.
"The phenomena we see are curious and surprising - but the most marvellous of all we do not realize and that is that one, and only one, illimitable force is responsible for:
a) All the phenomena we see; and
b) The act of seeing them.
"Do not fix your attention on all these changing thing of life, death and phenomena. Do not think of even the actual act of seeing or perceiving them, but only of that which sees all these things - that which is responsible for it all. This will seem nearly impossible at first, but by degrees the results will seem nearly impossible at first, but by degrees the result will be felt. It takes years of steady, daily practice, and that is how a Master is made. Give a quarter of an hour a day for this practice. Try to keep the mind unshakenly fixed on That which sees. It is inside yourself. Do not expect to find 'That' is something definite on which the mind can be fixed easily; it will not be so. Though it takes years to find that 'That', the result of this concentration will be seen in four or five months' time - in all sorts of unconsciousness clarivoyance, in peace of mind, in power to deal with troubles, in power all round, yet always unconscious power (Osborne comment - Whether in powers or not depend on a man's prarabdha (destiny). They are not signs of progress nor their lack of progress.)
I have given you this teaching in the same words as the Master gives to intimate chelas. From now onwards, let your whole thought in meditation be not on the act of seeing, not on what you see, but immovably on That which Sees.
One gets no reward for Attainment. Then one understands that one does not want a reward. As Krishna says, 'Ye have the right to work, but not the fruits thereof'. Perfect attainment is simply worship, and worship is attainment.
If you sit down and realize that you think only by virtue of the one Life , and that is the mind, animiated by the one Life in the act of thinking, is a part of the whole which is God, then you argue your mind out of existence as a separate entity; and the result is that mind and body, physically (so to speak) disappear; and the only thing that remains is Be-ing, which is at once existence and non-existence and not explainable in words or ideas.
A Master cannot help being perpetually in this state with only this difference, that in some, to us incomprehensible way he can use the mind, body and intellect too, without falling back into the delusion of having separate consciousness.It is useless to speculate, useless to try and take a mental or intellectual grasp and work from that. That is only religion, a code for children and for social life, a guide to help us to avoid shocks, so that the inside fire may burn up the nonsense in us, and teach us, a little soner, common sense, i.e a knowledge of the delusion of separateness.
(After typing the above - I found the online version from maharshiramana.com)
“Religion, whether it be Christianity, Buddhism,
Hinduism, Theosophy, or any other kind of ‘ism’ or ‘sophy’
or system, can only take us to the one point where all
religions meet and no further.
“That one point where all religions meet is the
realization — in no mystical sense, but in the most worldly
and everyday sense, and the more worldly and everyday
and practical the better — of the fact that God is everything,
and everything is God.
“From this point begins the work of the practice of
this mental comprehension, and all it amounts to is the
breaking of a habit. One has to cease calling things ‘things’,
and must call them God; and instead of thinking them to
be things, must know them to be God; instead of imagining
‘existence’ to be the only thing possible, one must realize
that this (phenomenal) existence is only the creation of the
mind, that ‘non-existence’ is a necessary sequence if you
are going to postulate ‘existence’.
“So it is with an ordinary man. His mind is like the
screen. On it shines light, dulled and changed because he
has allowed the many-sided world to stand in the way of
the Light (God) and broken it up. He sees only the effects
of the Light (God) instead of the Light (God) Himself,
and his mind reflects the effects he sees just as the screen
reflects the colours on the glass. Take away the prism and
the colours vanish, absorbed back into the white light from
whence they came. Take away the colours from the slide
and the light shines clearly through. Take away from our
sight the world of effects we see, and let us look only into
the cause, and we shall see the Light (God).
“A Master in meditation, though the eyes and ears be
open, fixes his attention so firmly on ‘That which sees’
that he neither sees nor hears, nor has any physical
consciousness at all — nor mental either, but only spiritual.
“We must take away the world, which causes our
doubts, which clouds our mind, and the light of God will
shine clearly through. How is the world taken away? When,
for example, instead of seeing a man you see and say, ‘This
is God animating a body’, which body answers, more or
less perfectly, to the directions of God, as a ship answers
more or less perfectly to her helm.
“What are sins? Why, for example, does a man drink
too much? Because he hates the idea of being bound —
bound by the incapacity to drink as much as he wishes. He
is striving after liberty in every sin he commits. This striving
after liberty is the first instinctive action of God in a man’s
mind. For God knows that he is not bound. Drinking too
much does not give a man liberty, but then the man does
not know that he is really seeking liberty. When he realizes
that, he sets about seeking the best way to obtain liberty.
“But the man only gains that liberty when he realizes
that he was never bound. The I, I, I’s who feel so bound are
really the illimitable Spirit. I am bound because I know
nothing that I do not sense by one of the senses. Whereas
I am all the time that which senses in every body in every
mind. These bodies and minds are only the tools of the ‘I’,
the illimitable Spirit.
“What do I want with the tools who am the tools
themselves, as the colours are the White Light?”
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