S p i r i t ua l i t y S t u d i e s 6 - 2 Fa l l 2 0 2 0 1 3 Gejza M. Timčák 6 Conclusions Ātma vichāra is not a mental process (Dojčár and Gálik 2017, 131), but is a process of relaxing from all functions of the mind and from the perception of the individualized con - sciousness that results from avidyā . As indicated above, the inner mechanisms ofĀtma vichāra – after the initial stages are transcended – are identical. The process of disentangling from all that can be felt through the mind and then through making all mental functions immobile, results in the emergence of the Being. The “vanishing” mind that was ruling all our life processes turns into a servant, which helps to live an inspired life in wisdom, jñāna . The sādhana related toĀtma vichāra is challenging as – in contrast to what is usually understood under the term meditation – it requires the sādhaka to give up all what he/ she had known before or what he/she considered to be him/ her. This sādhana is impeded by vāsanās , mālas (tendencies, ill habits, impurities) etc., that form an obstacle not easy to cross. The aid of a qualified individual helps to bridge the gap between that which is achievable by effort, and which is beyond that. Conditions for a success inĀtma vichārawas stated by Ramana Maharshi as: “ He who has been purified through upāsanā, i.e. sitting close to a competent individual and other means or by merit acquired in past lives, who perceives the imperfections of the body and sense-objects, and feels utter distaste whenever his mind has to function among sense objects and who realizes that the body is impermanent, he is said to be fit for Self-enquiry. ” (Ganapati 2016, 55). The sādhanaunits described in this paper may help to achieve the goal ofĀtma vichāra by pointing out different pathways indicated by Ramana Maharshi, and pointing out how to relax from all that is in the domain of usual knowledge and ignorance. That, which always exists is waiting to be uncovered by us. The needed support processes are also discussed. The aims and results ofĀtma vichāra courses show that this path takes usually a long time and a lot of energy. Acknowledgement The author acknowledges the support of Selvaraja Yesudian, Deoraha Baba, Prabhudatta Brahmachari, swami Vireshwarananda, Mastaram Babu, Abott Shih Ming-Ding, Swami Veda Bharati, and others whom he had the possibility to know, and also of the Ramanasramam in Tiruvannamalai, which upkeeps the energies of Ramana Maharshi anchored in its premises. He is also grateful to all, who were willing to incorporate the discussed sādhana into their life. 4. Themystical death type of experience was described only by even fewer people and it lasted for a rela - tively short time, thus did not bring a break-through. This may be so as the moment where all knowable and known has to be left behind can evoke a strong fear. 5. The process of surrender was difficult to monitor as it is a longer process, with many self-delusional traps and no one reported any significant progress inĀtma vichāra using this technique. Nevertheless those, who reported keeping up with the practice shared that they became aware of the necessity of staying with their dharma as precisely as possible. For that, information coming from the above described mechanisms of surrender are necessary. Thus, it can be stated, thatĀtma vichāraneeds a far longer and deeper effort than the one accessible through a week - end-long, week-long, month or yearlong course. Specially, in case of a life of a householder living in a usual social and working environment, the process is demanding and needs years of diligence and proper life management. We also have to note, that the number of yogis, who are competent in helpingĀtma vichāra is also low, but those practitioners, who are prepared, will surely meet them.
RkJQdWJsaXNoZXIy MzgxMzI=