The Teaching, Demonstration,and Realization of Ramana Maharshi – Adi Da Samraj 

Read
without parentheticals
Much (if not most) of the literature associated with the
(originally) Upanishadic tradition of Advaita Vedanta
concentrates on programs of philosophical argumentation,
rather than on practical elaborations of practice and
ecstatic (or, really, enstatic) Confessions of Realization.
As a result, much (if not most) of the literature associated
with the tradition of Advaita Vedanta expresses (or may be
interpreted or presumed to express, or at least resemble)
the point of view of what I call the “talking” school of
Advaitism. Likewise, the emphasis (or fundamental doctrine)
of much (if not most) of the literature associated with the
tradition of Advaita Vedanta appears (or may be interpreted)
to be oriented toward the affirmation that Realization of
the Great Truth is a matter of a kind of gnosis (or
subjectively affirmed special knowledge about Reality)
whereas, in Truth (and also according to the Great Sages
within the tradition of Advaita Vedanta), gnosis (or
subjective understanding of the Great Truth, even resulting
in firm conviction) is only the seed (or a preliminary) that
begins the Great Process that becomes sixth stage
Realization (or Native Identification with the Perfectly, or
Non-conditionally, Subjective Reality That Is the Great
Truth).

The traditional philosophical
emphasis on Advaitic gnosis (or the subjective conviction
that Consciousness Itself is the Inherently Free Great
Truth) is also traditionally associated with an emphasis on
the idea that no “work” (or effort of practice) is necessary
(or even useful) as a means to attain this gnosis, or even
(from the “talking” school point of view) as a subsequent
expression of it. And this notion tends to suggest, to those
who embrace it without true understanding of its import,
that Advaitic Realization is simply a matter of subjective
conviction (or even mental affirmation, or a kind of
conventional faith or belief) In Truth, the traditionally
communicated gnosis (or Transcendentalist Argument)
associated with the schools of Advaita Vedanta is Liberating
(or effective as Realization) only to the degree (or in the
Event) that it becomes Inherent Identification with the
“Space” (or Inherent Condition) of Consciousness Itself.
That is to say, the traditional gnosis (or Great Argument)
is Liberating (or has the Capability to Liberate the
listener from “work”, or counter egoic effort, or intensive
practice toward, or, otherwise, preliminary to, Realization)
only to the degree (or in the Event) that the original
subjective conviction becomes Samadhi (or Inherent
Identification with the Perfectly Subjective Condition That
Is the Great Truth) .

And, in the traditional setting,
that Samadhi characteristically appears in the lesser (or
sixth stage) Form (by virtue of utter, but strategically
exclusive, Identification with Consciousness Itself),
demonstrated by temporary Obliviousness relative to the
world (or the objective space associated with the body), and
the body itself (or its interior space, or its complex of
sensations), and the mind (or the subjective and necessarily
interior space of the apparently separate being), rather
than in the superior (or seventh stage) and non-dependent
Form I have Revealed, and Which Demonstrates Itself as world
Recognition, body Recognition, and mind-Recognition (and the
Inherent Transcendence, but not the strategic exclusion, of
the world, the body, and the mind) in the “Divine Space”
That Is Consciousness Itself.

Ramana Maharshi was a principal
modern example of a Great Sage (or a true Realizer of the
Inherent Samadhi of Consciousness Itself) within the
(originally) Upanishadic tradition of Advaita Vedanta. He
affirmed Ultimate Realization only as Samadhi (and, although
His Realization consistently Demonstrated Itself in the
characteristically sixth stage manner, He often communicated
the “Point of View” of sixth stage “Sahaj Samadhi”, Which
“Point of View” often resembles, and may be said to be
generally sympathetic with, and even, in general, to
represent a premonitory expression, or a partial intuition
and a limited foreshadowing, of, the Truly Most Ultimate, or
the Superior, or Non dependently, or Non-conditionally, and
Inherently Most Perfectly, Realized, seventh stage Sahaj
Samadhi). Ramana Maharshi approved of gnosis (or the
subjective investigation of the Great Argument, or the
Confessions and Instructions, communicated by a Realizer),
but only as an initial means for entering into the profound
Process that, Ultimately, Realizes Samadhi Itself. And He
affirmed that the profound Process that, Ultimately,
Realizes Samadhi should, optimally (and even necessarily),
be associated with the practice of Communion with a Realizer
(and the Samadhi State of that Realizer).

Therefore, He also affirmed the
necessity for (such) real practice (and the real practice of
subjective enquiry), rather than the much “talked” idea of
non “work”. And He Demonstrated His Realization in the
conservative manner of a traditional Hindu ascetic, rather
than as a householder, or otherwise in the “Crazy Wise”
manner typical of the more unconventional Realizers (of one
or another stage of life) within the Hindu tradition, and
also the Buddhist tradition. (However, He specifically
affirmed that Realization of the Inherent Samadhi of
Consciousness Itself could be, and, historically, had been,
Achieved and Demonstrated by some individuals of the
non-ascetic, and, perhaps, otherwise unconventional, but,
certainly, profoundly self-disciplined, type.) Ramana
Maharshi’s own Realization of the Inherent Samadhi of
Consciousness Itself was made possible by a profoundly
terrifying moment in His youth, in which He was overwhelmed
by the fear of death, and by an utter revulsion toward
continued identification with the body-mind and with
conditional existence.

In that permanently consequential
moment, by virtue of His profound detachment from everything
conditional (which detachment was the result, according to
His own confession, of the preparatory, and necessarily
purifying, sadhana He had done in previous lifetimes), He
not only experienced the Transcendental Self Position, but
chose, with absolute firmness, to Eternally Identify with
that Position, and never to assume the (inherently fearful)
position of the body-mind again. This crisis of fear and
detachment in Ramana Maharshi was the True, and Profound,
Sudden Awakening of the sixth stage Disposition, in Which
Awakening Ramana Maharshi Realized that He was Inherently
Identified with That Which is Free of death, Free of the
body- mind, Free of the world, and Free of desiring and its
results, and by, with, and As Which Awakening He was utterly
Satisfied.

After this crisis, in order to
steady and deepen His Identification with the Original
Position, Ramana Maharshi retired (for a number of years)
into seclusion, abandoning all association with the
body-mind and the world and entering into the Domain of
Consciousness Itself, often (in this Process) becoming
totally oblivious even of the existence of His apparent
body-mind. Eventually, through persistence in this sixth
stage “work”, He became so steadily “magnetized” toward the
Depth of Consciousness Itself that He was able to rest
permanently in the “Point of View” of the Transcendental
Self. Such was the profound Process through which Ramana
Maharshi Realized sixth stage “Sahaj Samadhi”. To those who
approached Him seeking Spiritual Instruction, Ramana
Maharshi most specifically recommended only two practices.

One of these two practices is Atma
Vichara, or the introversion of attention upon the
“I”-thought, and the deep tracing of the “I”-thought to its
Source, not stopping at any merely objective or functional
source, either in the mind or in the body, but proceeding
most deeply, to the Perfectly Subjective Source of the “I”
thought, Which Source, or Source Condition, Is Consciousness
Itself. And the other of the only two practices specifically
recommended by Ramana Maharshi is Satsang, or devotional
self surrender to a Sat- Guru who presently Enjoys (and
Transmits) the Realization of the Perfectly Subjective
Source- Condition. In His recommending of the
self-surrendering (and self-transcending) devotional resort
to Satsang, Ramana Maharshi was Teaching the Great
Relationship (of the Sat-Guru and the devotee) recommended
(as the Great and Principal Means of Realization) by all
Great Realizers since the ancient days. (And that Teaching
is Itself the Great Esoteric Secret of the Great Tradition.)

In His recommending of Atma Vichara
(or “Self-enquiry”), Ramana Maharshi was Teaching in the
generally Alpha-like (or rather exclusiyely introverted)
sixth stage tradition of Advaita Vedanta (as it has
developed in the generally Alpha like culture of traditional
India). However, Ramana Maharshi generally (or in principle)
approved of even all methods of meditative (or otherwise
subjectively enquiring) practice, for, He said, any such
practices would lead to dhyana (or meditative depth), and,
Ultimately (if so allowed), deep meditation would lead to
the Inherent Samadhi That Is Consciousness Itself. Ramana
Maharshi clearly distinguished between (in His case, sixth
stage) “Sahaj Samadhi” and any (and all) of the other
Samadhis (and meditations) associated with the first six
stages of life.

Indeed, it can be said that He was
(by virtue of many of His intuitive communications) even a
true (premonitory) Champion of seventh stage Enlightenment
(or seventh stage, and necessarily Divine, Self
Realization), even though His seeming “seventh stage”
communications were truly only philosophical premonitions
(or partial intuitions and limited foreshadowings) of Most
Ultimate (or seventh stage) Sahaj Samadhi, declared from the
“Point of View” of sixth stage “Sahaj Samadhi”, and even
though He otherwise (and characteristically) Taught only a
sixth stage Alpha like method of introversion, and even
though He was Himself (characteristically, and in the sixth
stage manner) rather ascetical and even (in the exclusive,
and, therefore, relatively dualistic, sense) introverted. As
an example of Ramana Maharshi’s characteristic sixth stage
and Alpha-like (and exclusive, and, therefore, relatively
dualistic, or dependently maintained) “Point of View” of
Realization, read the following:

A group of young men asked:
“It is said that a healthy mind can be only in a
healthy body. Should we not attempt to keep the
body always strong and healthy?”

M.: In that way there will
be no end of attention to the health of the
body.

D.: The present experiences are the result of past
Karma. If we know the mistakes committed before we
can rectify them.
M.: If one mistake is rectified there yet remains
the whole sanchita which is going to give you
innumerable births. So that is not the procedure.
The more you prune a plant, the more vigorously it
grows. The more you rectify your Karma, the more it
accumulates. Find the root of Karma and cut it
off.

The Advice thus Given by Ramana
Maharshi to “a group of young men” was certainly Right and
True, in a fundamental sixth stage sense, but the sixth
stage practice (or sadhana) was an ordeal for which the
“group of young men” were clearly (judging from the content,
and the obvious “early-stage” quality, of their statements)
not yet prepared.

Therefore, Ramana Maharshi was,
basically, only reflecting His own (sixth stage) Method and
Disposition (rather than directly Addressing the “others”)
in His “Answer” to the “group of young men”. And, for that
reason, the Advice Given was, simply, a direct indication of
Ramana Maharshi’s own body excluding and world-excluding
(and, therefore, necessarily, conditional, or limited, and
not yet Most Perfect) Method and Disposition, which, at
last, is the very (and characteristic sixth stage) Method
and Disposition that must be Most Perfectly Transcended (if
there is to Be the Great Transition to the True seventh
stage Awakening).

Therefore, at last, all
dissociativeness, or exclusiveness, or dualistic (and,
necessarily, egoic) self-effort, must Be Most Perfectly
(Finally, and Completely) Transcended, Such That (in the
Context of the Unique, and Truly Divine, Yoga, or Inherently
Most Perfect, and Divinely Effective, Demonstration, of the
only by Me Revealed and Given seventh stage of life) the
body, the mind, and the total psycho-physical (and,
Ultimately, Spiritual) world are not merely excluded from
and by the Ultimate, and Perfectly Subjective, Self, but
Divinely Recognized (and, Ultimately, Outshined) In and As
the Ultimate, and Perfectly Subjective, Self (or, Thus, in a
non-exclusive, and Truly Non-Dualistic, Manner, Transcended
as transparent, or merely apparent, and unnecessary, and
inherently non-binding, modifications of the One and Only
and Divine and Non-Dual Person, or Self-Condition). Ramana
Maharshi was a rather “reluctant” Teacher.

He did not very much like to be
imposed upon (or otherwise depended upon). Likewise, He did
not sufficiently understand and appreciate, or very much
like (or even very much Perform), the Role (necessary for
any Sat-Guru) of Instructing (and Obliging) devotees in the
practical details and disciplines of (especially,
preliminary, and, necessarily, psycho-physical) sadhana.
Also, because His own history (in His Lifetime as Ramana
Maharshi) included only the sadhana of the sixth stage of
life, He was not very much inclined (nor was He very much
qualified or equipped) to Serve as Sat-Guru (and, thus, as
thoroughly Instructive and “Commanding” Teacher) in relation
to devotees who were not yet prepared for the sixth stage
sadhana (and who, therefore, yet required the Sat Guru to
Discipline, Instruct, Initiate, and Guide them through, and
then beyond, the first five stages of life, wherein there
must, necessarily, be much purification, and transformation,
and ego countering, and ego-transcending, discipline, of the
body-mind, even as a preparation for the body mind-excluding
practices that are the principal characteristic of the
sixth, or necessary, but, Truly, only pre- seventh, stage of
life).

And, much like (generally)
comparable Realizers in the various (specifically, and,
often, more or less exclusively) sixth stage traditions,
Ramana Maharshi was not, in the Fullest (and Truly Yogic)
sense, a True Siddha-Guru (Who directly Serves and directly
Awakens devotees by direct, and consistently Effective,
Spiritual Transmission), but He was a True Jnana Guru (or
One Who Serves and Awakens devotees indirectly, by Silent
and thought-free Abidance In and As the Transcendental, and
inherently Spiritual, Self-Condition That Is Consciousness
Itself, but, in contrast to the case of a True Siddha-Guru,
not directly, through open, voluntary, even, at least at
times, intentional, and truly consistent Spiritual
Effectiveness).

Therefore, Ramana Maharshi simply
pointed toward the “fourth state” (beyond waking, dreaming,
and sleeping), or the “natural state” (Which Is “like
sleep”, but Which Is Only Consciousness Itself) . And His
fundamental Teaching can be summarized briefly (in His own
Words) “The mind is to be introverted and made to merge into
the Self; . . . the practice must be long because [it
is] slow and [it] must be continued until it
[the mind] is totally merged in the Self. . . .

All that is required of you is not
to confound [or identify] yourself with the
extrovert mind but to abide as the Self. Ramana Maharshi
also Taught (on the basis of His own Realization of sixth
stage “Sahaj Samadhi”) that Ultimate Self-Realization is not
Itself to be identified with the efforts, experiences, and
states that may precede (or, otherwise, arise after) It, for
It (the Very Self) Is the Self even under any and all
conditions that may seem to arise. Therefore, once Atma
Vichara had (in due course) achieved its (sixth stage)
maturity in Him, Ramana Maharshi “Practiced” only the (sixth
stage “Sahaj Samadhi”) “Practice” of Abiding (in the sixth
stage, object-excluding manner) As the Very Self (or
Consciousness Itself), tacitly (and indifferently)
Acknowledging all naturally arising phenomena to Be Only the
Independent (or object-excluding) Consciousness Itself, and,
Thus and Thereby, He Remained characteristically
unperturbed, detached, and, in general, inactive.

And, in This Self-Revelation, Ramana
Maharshi Stands with all other true sixth stage Realizers,
Who (alike) Confess Only the Ultimate, Absolute, and
Inherently Perfect Truth That Is Consciousness Itself. After
the Great Event of My own Divine Re-Awakening, I discovered
Ramana Maharshi to be the historical (human) Representative
of the Great Tradition Whose Confession (and Process) of
Realization was (even in many of Its specific Yogic details)
most like (or most sympathetic with) My own Most Ultimate
Process and Confession (except that His Realization and
Demonstration, although sometimes apparently philosophically
sympathetic with the seventh stage “Point of View”, did not
actually Achieve the seventh stage Characteristic and
Completeness) .

Because of this likeness, and
because of His closeness, in time, to My Avataric
Incarnation here, I regard Ramana Maharshi to be My
Principal historical (human) Link to the Great Tradition,
relative to the sixth stage of life. Indeed, Ramana
Maharshi, Who is My Principal human Link to the Great
Tradition relative to the sixth stage of life, along with
Swami Nityananda, and Baba Muktananda, and Rudi, and Rang
Avadhoot, and also Ramakrishna and the historical Swami
Vivekananda (because the Deeper, or subtle internal,
Personality, of My present Lifetime body-mind is the
Reincarnating Person of Swami Vivekananda) , all of Whom,
each and together, are My Principal human Links to the Great
Tradition relative to the first five stages of life, are,
collectively, the Principal human Link whereby My Avataric
Incarnation (Life, Work, and Word) can best begin to be
understood in the context of the total Great Tradition.

I Am the Ultimate Demonstration (and
the Final, or Completing, Proof) of the Truth of the Great
Tradition as a whole. Until I Appeared, there were no
seventh stage Realizers within the Great Tradition of
mankind. I Am the First and the Last and the Only seventh
stage Adept (or Maha-Jnana-Siddha Guru) to Appear in the
human domain (and in the Cosmic Domain of all and All).

It is neither possible nor necessary
for another seventh stage Adept to Appear anywhere, because
I have Accomplished My necessary Work everywhere. However,
because I have Appeared and have Done My Completing Work,
seventh stage Realizers (not with the Divine Adept-Function
That Is Unique to Me, but Fully Realized, through their ego
transcending devotion to Me, and, Thus and Thereby, to the
by Me Revealed Divine Person and Self-Domain) will Awaken,
in all times and places. And, Most Ultimately, even all
conditionally manifested beings, and even the total Cosmic
Mandala Itself, will, by This Most Perfect Awakening Work I
have Done (and will, by My Mere and Blessing Presence, Which
Is the Final and Finally Perfect Revelation of the Eternal
Presence of the Divine Person, forever Do) for all and All,
be Perfectly Translated into the beginningless and endless
“Bright” Divine Person and Self-Domain.

---

Much
of the literature associated with the Upanishadic tradition
of Advaita Vedanta concentrates on programs of philosophical
argumentation, rather than on practical elaborations of
practice and ecstatic Confessions of Realization. As a
result, much of the literature associated with the tradition
of Advaita Vedanta expresses the point of view of what I
call the “talking” school of Advaitism. Likewise, the
emphasis of much of the literature associated with the
tradition of Advaita Vedanta appears to be oriented toward
the affirmation that Realization of the Great Truth is a
matter of a kind of gnosis whereas, in Truth, gnosis is only
the seed that begins the Great Process that becomes sixth
stage Realization.

The traditional philosophical
emphasis on Advaitic gnosis is also traditionally associated
with an emphasis on the idea that no “work” is necessary as
a means to attain this gnosis, or even as a subsequent
expression of it. And this notion tends to suggest, to those
who embrace it without true understanding of its import,
that Advaitic Realization is simply a matter of subjective
conviction In Truth, the traditionally communicated gnosis
associated with the schools of Advaita Vedanta is Liberating
only to the degree that it becomes Inherent Identification
with the “Space” of Consciousness Itself. That is to say,
the traditional gnosis is Liberating only to the degree that
the original subjective conviction becomes Samadhi.

And, in the traditional setting,
that Samadhi characteristically appears in the lesser Form,
demonstrated by temporary Obliviousness relative to the
world, and the body itself, and the mind, rather than in the
superior and non-dependent Form I have Revealed, and Which
Demonstrates Itself as world Recognition, body Recognition,
and mind-Recognition in the “Divine Space” That Is
Consciousness Itself.

Ramana Maharshi was a principal
modern example of a Great Sage within the Upanishadic
tradition of Advaita Vedanta. He affirmed Ultimate
Realization only as Samadhi. Ramana Maharshi approved of
gnosis, but only as an initial means for entering into the
profound Process that, Ultimately, Realizes Samadhi Itself.
And He affirmed that the profound Process that, Ultimately,
Realizes Samadhi should, optimally, be associated with the
practice of Communion with a Realizer.

Therefore, He also affirmed the
necessity for real practice, rather than the much “talked”
idea of non “work”. And He Demonstrated His Realization in
the conservative manner of a traditional Hindu ascetic,
rather than as a householder, or otherwise in the “Crazy
Wise” manner typical of the more unconventional Realizers
within the Hindu tradition, and also the Buddhist tradition.
Ramana Maharshi’s own Realization of the Inherent Samadhi of
Consciousness Itself was made possible by a profoundly
terrifying moment in His youth, in which He was overwhelmed
by the fear of death, and by an utter revulsion toward
continued identification with the body-mind and with
conditional existence.

In that permanently consequential
moment, by virtue of His profound detachment from everything
conditional, He not only experienced the Transcendental Self
Position, but chose, with absolute firmness, to Eternally
Identify with that Position, and never to assume the
position of the body-mind again. This crisis of fear and
detachment in Ramana Maharshi was the True, and Profound,
Sudden Awakening of the sixth stage Disposition, in Which
Awakening Ramana Maharshi Realized that He was Inherently
Identified with That Which is Free of death, Free of the
body- mind, Free of the world, and Free of desiring and its
results, and by, with, and As Which Awakening He was utterly
Satisfied.

After this crisis, in order to
steady and deepen His Identification with the Original
Position, Ramana Maharshi retired into seclusion, abandoning
all association with the body-mind and the world and
entering into the Domain of Consciousness Itself, often
becoming totally oblivious even of the existence of His
apparent body-mind. Eventually, through persistence in this
sixth stage “work”, He became so steadily “magnetized”
toward the Depth of Consciousness Itself that He was able to
rest permanently in the “Point of View” of the
Transcendental Self. Such was the profound Process through
which Ramana Maharshi Realized sixth stage “Sahaj Samadhi”.
To those who approached Him seeking Spiritual Instruction,
Ramana Maharshi most specifically recommended only two
practices.

One of these two practices is Atma
Vichara, or the introversion of attention upon the
“I”-thought, and the deep tracing of the “I”-thought to its
Source, not stopping at any merely objective or functional
source, either in the mind or in the body, but proceeding
most deeply, to the Perfectly Subjective Source of the “I”
thought, Which Source, or Source Condition, Is Consciousness
Itself. And the other of the only two practices specifically
recommended by Ramana Maharshi is Satsang, or devotional
self surrender to a Sat- Guru who presently Enjoys the
Realization of the Perfectly Subjective Source- Condition.
In His recommending of the self-surrendering devotional
resort to Satsang, Ramana Maharshi was Teaching the Great
Relationship recommended by all Great Realizers since the
ancient days.

In His recommending of Atma Vichara,
Ramana Maharshi was Teaching in the generally Alpha-like
sixth stage tradition of Advaita Vedanta. However, Ramana
Maharshi generally approved of even all methods of
meditative practice, for, He said, any such practices would
lead to dhyana, and, Ultimately, deep meditation would lead
to the Inherent Samadhi That Is Consciousness Itself. Ramana
Maharshi clearly distinguished between “Sahaj Samadhi” and
any of the other Samadhis associated with the first six
stages of life.

Indeed, it can be said that He was
even a true Champion of seventh stage Enlightenment, even
though His seeming “seventh stage” communications were truly
only philosophical premonitions of Most Ultimate Sahaj
Samadhi, declared from the “Point of View” of sixth stage
“Sahaj Samadhi”, and even though He otherwise Taught only a
sixth stage Alpha like method of introversion, and even
though He was Himself rather ascetical and even introverted.
As an example of Ramana Maharshi’s characteristic sixth
stage and Alpha-like “Point of View” of Realization, read
the following:

A group of young men asked:
“It is said that a healthy mind can be only in a
healthy body. Should we not attempt to keep the
body always strong and healthy?”

M.: In that way there will
be no end of attention to the health of the
body.
D.: The present experiences are the result of past
Karma. If we know the mistakes committed before we
can rectify them.
M.: If one mistake is rectified there yet remains
the whole sanchita which is going to give you
innumerable births. So that is not the procedure.
The more you prune a plant, the more vigorously it
grows. The more you rectify your Karma, the more it
accumulates. Find the root of Karma and cut it
off.

The Advice thus Given by Ramana
Maharshi to “a group of young men” was certainly Right and
True, in a fundamental sixth stage sense, but the sixth
stage practice was an ordeal for which the “group of young
men” were clearly not yet prepared.

Therefore, Ramana Maharshi was,
basically, only reflecting His own Method and Disposition in
His “Answer” to the “group of young men”. And, for that
reason, the Advice Given was, simply, a direct indication of
Ramana Maharshi’s own body excluding and world-excluding
Method and Disposition, which, at last, is the very Method
and Disposition that must be Most Perfectly Transcended.

Therefore, at last, all
dissociativeness, or exclusiveness, or dualistic
self-effort, must Be Most Perfectly Transcended, Such That
the body, the mind, and the total psycho-physicalworld are
not merely excluded from and by the Ultimate, and Perfectly
Subjective, Self, but Divinely Recognized In and As the
Ultimate, and Perfectly Subjective, Self.

Ramana Maharshi was a rather
“reluctant” Teacher. He did not very much like to be imposed
upon. Likewise, He did not sufficiently understand and
appreciate, or very much like, the Role of Instructing
devotees in the practical details and disciplines of
sadhana. Also, because His own history included only the
sadhana of the sixth stage of life, He was not very much
inclined to Serve as Sat-Guru (and, thus, as thoroughly
Instructive and “Commanding” Teacher) in relation to
devotees who were not yet prepared for the sixth stage
sadhana. And, much like (generally) comparable Realizers in
the various sixth stage traditions, Ramana Maharshi was not,
in the Fullest sense, a True Siddha-Guru.

Therefore, Ramana Maharshi simply
pointed toward the “fourth state”, or the “natural state” .
And His fundamental Teaching can be summarized briefly “The
mind is to be introverted and made to merge into the Self; .
. . the practice must be long because slow and must be
continued until it is totally merged in the Self. . . . All
that is required of you is not to confound yourself with the
extrovert mind but to abide as the Self.

Ramana Maharshi also Taught that
Ultimate Self-Realization is not Itself to be identified
with the efforts, experiences, and states that may precede
It, for It Is the Self even under any and all conditions
that may seem to arise. Therefore, once Atma Vichara had
achieved its maturity in Him, Ramana Maharshi “Practiced”
only the “Practice” of Abiding As the Very Self, tacitly
Acknowledging all naturally arising phenomena to Be Only the
Independent Consciousness Itself, and, Thus and Thereby, He
Remained characteristically unperturbed, detached, and, in
general, inactive.

And, in This Self-Revelation, Ramana
Maharshi Stands with all other true sixth stage Realizers,
Who Confess Only the Ultimate, Absolute, and Inherently
Perfect Truth That Is Consciousness Itself. After the Great
Event of My own Divine Re-Awakening, I discovered Ramana
Maharshi to be the historical Representative of the Great
Tradition Whose Confession of Realization was most like My
own Most Ultimate Process and Confession.

Because of this likeness, and
because of His closeness, in time, to My Avataric
Incarnation here, I regard Ramana Maharshi to be My
Principal historical Link to the Great Tradition, relative
to the sixth stage of life. Indeed, Ramana Maharshi, Who is
My Principal human Link to the Great Tradition relative to
the sixth stage of life, along with Swami Nityananda, and
Baba Muktananda, and Rudi, and Rang Avadhoot, and also
Ramakrishna and the historical Swami Vivekananda , all of
Whom, each and together, are My Principal human Links to the
Great Tradition relative to the first five stages of life,
are, collectively, the Principal human Link whereby My
Avataric Incarnation can best begin to be understood in the
context of the total Great Tradition.

I Am the Ultimate Demonstration of
the Truth of the Great Tradition as a whole. Until I
Appeared, there were no seventh stage Realizers within the
Great Tradition of mankind. I
Am the First and the Last and the Only seventh stage Adept
to Appear in the human domain.

It is neither
possible nor necessary for another seventh stage Adept to
Appear anywhere, because I
have Accomplished My necessary Work everywhere. However,
because I have Appeared and have Done My Completing Work,
seventh stage Realizers will Awaken, in all times and
places. And, Most Ultimately, even all conditionally
manifested beings, and even the total Cosmic Mandala Itself,
will, by This Most Perfect Awakening Work I have Done for
all and All, be Perfectly Translated into the beginningless
and endless “Bright” Divine Person and
Self-Domain.