The jnani being established in the fourth state – turiya, the supreme reality – he detachedly witnesses the three other states, waking, dreaming and dreamless sleep, as pictures superimposed on it. Now this is eternal life, that they may know You, the only true God, and Jesus Christ, whom You have sent. David Godman has written extensively on the life and teachings of Ramana Maharshi and other Indian sages.

That light will be there before the drama begins, during the performance and also after the performance is over. note 1] The root *ēt-men (breath) is cognate with Old English "æþm", Greek "asthma", German "Atem": "atmen" (to breathe). Ignoring the Self the ajnani thinks the world is real, just as ignoring the screen he sees merely the pictures, as if they existed apart from it.It is axiomatic that one who is a Guru in this supreme sense of having realized his identity with the Absolute does not say so, inasmuch as there is no ego left to affirm the identity.

web 5] It is part of the eighth limb of Patanjali's Yoga Sutras, which describes the various stages of samadhi.

Sivaprakasam Pillai, who was already heavily influenced by traditional Advaita, and so had added notes about the traditional Advaitic negation method for his own clarification; these additional notes were later removed by Ramana. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. Dialogues with Ramana are arranged by topics, with the most important teachings on each subject differentiated from the remainder.

that they all may be one; just as You, Father, are in Me and I in You, that they also may be one in Us, so that the world may believe [without any doubt] that You sent Me. The probable reading, therefore, is, That they all may be one; as Thou, Father, in Me, and I in Thee, that they also may be in Us; and the meaning is that the union of the Church may be of the same essential nature as that between the Father and the Son; yea, that the union of the Church may result from the union of individual members with the Father through the Son. There is only ever one answer to the many questions and it is repeated in many different ways throughout from many different perspectives according to the perceived needs of the questioner. If you have the eyes to read this book with a clear mind it will have the ability to truly humble you.that they all may be one, as Thou Father art in me, and I in Thee; that they also in us may be one, that the world may believe that Thou didst send me. Even in a highly organized community, as the separate individuals have more and more personal consciousness of special function, they become the more dependent on the whole, and in one sense lost in the unity to which they belong.

You are the screen, the Self has created the ego, the ego has its accretions of thoughts which are displayed as the world, the trees and the plants of which you are asking.that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. It is like a man who is in the shade, voluntarily leaving the shade, going into the sun, feeling the severity of the heat there, making great efforts to get back into the shade and then rejoicing, ‘How sweet is the shade! If the union between the Father and the Son is the sublime type of the union between those who shall believe, it is not the union of a great society in accordance with certain invincible rules of affiliation and government. So long as the sense of doership is retained there is the desire … The sense of doership is the bondage and not the actions themselves.