Self realization

Q: Are our attempts sure to succeed?

Sri Ramana Maharshi :

Realization is our nature.
It is nothing new to be gained.

What is new cannot be eternal.
Therefore there is no need for doubting whether one could lose or gain the Self.

Q: Is it good to do japa when we know that enquiry into the Self is the real thing?

Sri Ramana Maharshi :

All methods are good since they will lead to the enquiry eventually.

Japa is our real nature.

When we realize the Self then japa goes on without effort.

What is the means at one stage becomes the goal at another.

When effortless constant japa goes on, it is realization.

~ From Be as you are book

Freedom

Doubt about Enlightment
is clinging to suffering and bondage.
So suffering will not leave you until doubt does.

Doubts and negativity poison everything:
mind, food, and world.
A serpent can kill once,
but a doubt can kill you millions of times.
Doubt is "I am bound," and "I am suffering."

Your doubts are like clouds,
how long can they stay in front of the sun?
But Freedom is not shy of doubt,
so when doubts come, let them come,
and when they go, let them go.
To any doubt that arises
just say, "I know who I Am!"
You say a "part" of you has doubts.
There can be no part of you which has doubts
because you are that Whole which has no parts.
When you do not inquire you are in parts
and become that which can be destroyed.

When "knowing" drops away
have no doubt in what remains.
"I do not know," is the Knowledge.
Who is the "I" which does not know?

It is very important to remember:
dormant tendencies rise as manifest thoughts.
Even gods will tempt you and only Buddha survives.
So reject pleasures of heaven and earth,
what is not Here will never be Freedom.

Give up all doubts.

~ Sri Poonjaji 'Papaji'

Deathlessness

"Deathlessness is our real nature, and we falsely ascribe it to the body, imagining that it will live for ever and losing sight of what is really immortal, simply because we identify ourselves with the body. It says in the Upanishads that the Jnani looks forward eagerly to the time when he can throw off the body, just as a labourer carrying a heavy load looks forward to reaching his destination and laying it down."

Bhagavan

-- from " Day by Day with Bhagavan

Sage

Bhagavan explains: "One who talks advaita without actual experience of that truth is just the same as a dvaitin [a dualist]. Neither speech nor mind has any access to that supreme state. He that abides in that state has no doctrine whatever." These essential passages are from Sri Ramana Paravidyopanishad
.......
The sage does not 'know' the Self, because he is the Self. ~ Sri Ramana Maharshi

Bhagwad Geeta 18

Bhagwad Geeta 18

Self

Those who have realized the Self by direct and immediate experience clearly perceive beyond all doubt that the phenomenal world as an objective, independent reality is wholly non-existent.

- Sri Bhagavan Ramana's 'Self-Enquiry' (Essay Version), Ch. 3: 'The World'.

Here

WHAT IS DIRECTLY HERE?

No matter what image you have of your true Self, that image cannot be the Truth. When you see this, it becomes easy to experientially recognize what's right here. Just what's right here—eternal consciousness, pure spirit.

Once you realize this deeply, not with the mind or through deductive logic, but through a direct awakening, then everything else becomes rather simple. Once your world of conceptual knowledge gets put in its rightful place, it is transcended.

You see that you are eternal consciousness now appearing as woman or man, this or that character. But like every good actor, you know you are not what you are appearing as. Everything that exists is consciousness appearing as, or God appearing as, or Self appearing as, or spirit appearing as. The Buddha called it no-self.

When that's seen, you see Unity. There is only God. That's all there is: God appearing as a floor, as a human being, as a wall, as a chair.

- Adyashanti, Emptiness Dancing