The Path

THE PATH

Although we are ultimately one, until we rid ourselves of the illusion of separation, we are quite diverse. We have different pasts that have resulted in unique impressions, subconscious tendencies, and personalities. Therefore, there is no one-size-fits-all path to Self-realization; however, there are basic principles and practices that can help one progress toward that goal. As one progresses on the path, they will have a better understanding of what works best for themselves. Different aspects of the path may be emphasized at different times, according to the level of one’s spiritual development, and one may have to adjust their practice to suit their own needs.

Aspects of The Path

The practices of the spiritual path fall into three categories: morality, mental discipline, and wisdom. Morality is living within certain ethical guidelines in order to develop a purified character and to avoid self-destructive behavior. Ethical principles are for personal development and are not dictates from an external authority as to what constitutes good or evil behavior. A seeker of Truth needs to be free from guilt, anger, and hatred in order to progress on the spiritual path. A moral lifestyle aids in developing that freedom.

Mental Discipline is the practice of contemplation and meditation, which focuses and quiets the mind and results in direct knowledge of one’s true nature.

The goal of the spiritual path is Self-recognition, realizing that one’s True Self (Ātman) is one with Brahman. Wisdom is that direct knowledge of the Self and is the culmination of spiritual practice. Wisdom is developed by three principal practices: hearing and reflection, self-enquiry, and meditation.

Ethical Guidelines

The table below is an example of the development of moral principles for one on the spiritual path. The first column on the left lists the basic precepts of Buddhism. These are considered to be essential for the beginner. In the second column are the five restraints (yama) and five observances (niyama) of the eightfold Yoga found in the Yoga Sūtras of Patañjali 2.30-45. The third column lists the qualifications for realization from Śaṅkara’s Crown Jewel of Discrimination (Vivekacūḍāmaṇi 17-27) and the last column lists the qualities of true knowledge from the Bhagavad Gīta XIII 8-12.

Common ethical principles are: non-violence, truthfulness, not stealing, chastity, purity, and self-control. These should be developed in the early stages of the practice. As a seeker advances, the virtues listed to the right of the table will naturally manifest in their behavior until they develop the qualities listed in the forth column.

MORAL PRINCIPLES
<---Beginner Advanced--->

Precepts Yoga Sūtras Śaṅkara Bhagavad Gītā
Not Killing Non-Violence Discernment Humility
Not Lying Not Lying Dispassion Unpretentiousness
Not Stealing Not Stealing Tranquility Non-Violence
No Illicit Sex Chastity Abstinence Forgiveness
No Intoxication Non-Possessiveness Self Control Righteousness
Cleanliness Forbearance Service to Teacher
Contentment Concentration Purity
Austerity Faith Steadfastness
Self-Inquiry Desire For Liberation Self Control
Devotion to God Indifference
Absence of Ego
Perception of 5 Ills*
Non-Attachment
Equanimity
Devotion to God
Solitude
Self Knowledge
Desire For Truth

* Perceiving the defects in birth, death, sickness, old age, and pain

Hearing And Reflection

Hearing is to learn from the enlightened, either in person or from books, spiritual texts, and recordings, the nature of the Self. Reflection is to contemplate those teachings.

Self-Enquiry

The path to awakening is a path of introspection. Self-enquiry is to look within for the answer to the age-old question, “Who am I”? The aspirant looks deeply at the aggregates that make up the individual self to determine which, if any, are one’s true nature. One looks at the body and finds a mass of bones, flesh, blood, organs, skin, hair, etc. They find a body that was born, will mature, grow old, get sick, and die. Then one looks at the mind and finds a mass of thoughts, emotions, and imaginations. They see that these thoughts come and go on their own accord. They find that emotions change dramatically, with little provocation. They find that the mind lacks permanence. Even in common usage, we do not refer to the body and mind as “I”, but as “my body” and “my mind”. Similarly, one could look at the senses, sensations, etc. and determine that none of these are “I”, none of these are one’s self. What remains then is pure consciousness, the witnessing awareness, and the sense of being. This Being-Awareness (caitanya) is your true nature; this is the Self.

Wisdom of The Sages

“The enquiry ‘Who am I’? is the principal means to the removal of all misery and the attainment of the supreme bliss. When in this manner the mind becomes quiescent in its own state, Self-experience arises of its own accord, without any hindrance.”
Sri Ramana Maharshi, Self-Enquiry

“The thought ‘Who am I’? will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself, in the end, get destroyed. Then, there will arise Self-realization”.
Sri Ramana Maharshi, Who Am I?

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