Bhagawan Sri Ramana Maharshi (B) taught that the heart, not the head, is the true seat of Consciousness; but by this he did not mean the physical organ at the left side of the chest but the heart at the right, and by ‘consciousness’ he did not mean thought but pure awareness or sense of being. He had found this from his own experience to be the centre of spiritual awareness and then found his experience confirmed in some ancient texts.
When his devotees were instructed to concentrate on the heart, it was this spiritual heart on the right that was referred to; and they also found it the centre of an actual, almost physical vibration of awareness. However, he would also speak of the Heart as equivalent to the Self and remind them that in truth it is not in the body at all, but is spaceless.
D.: Why do you say that the heart is on the right when biologists have found it to be on the left? What authority have you?
B.: No one denies that the physical organ is on the left; but the heart of which I speak is on the right. That is my experience and I require no authority for it; still you can find confirmation of it in a Malayali book on Ayurveda and in the Sita Upanishad.
Saying this, Bhagavan showed the quotation from the latter and quoted the text from the former. Sometimes, when asked, he referred also to the Biblical text from Ecclesiastes: “The wise man’s heart is at the right hand and a fool’s heart is at the left.”
D.: Why do we have a place such as the heart to concentrate on for meditation?
B.: Because you seek true Consciousness. Where can you find it? Can you attain it outside yourself? You have to find it internally. Therefore you are directed inward. The Heart is the seat of Consciousness or Consciousness itself.
I ask you to observe where the ‘I’ arises in your body, but it is not really quite correct to say that the ‘I’ arises from and merges in the chest at the right side. The Heart is another name for Reality and this is neither inside nor outside the body. There can be no in or out for it, since it alone is. I do not mean by ‘heart’ any physiological organ or any plexus or nerves or anything like that; but so long as a man identifies himself with the body or thinks he is in the body, he is advised to see where in the body the ‘I’-thought arises and merges again. It must be the heart at the right side of the chest since every man of whatever race and religion and in whatever language he may be speaking, points to the right side of the chest to indicate himself when he says ‘I’. This is so all over the world, so that must be the place. And by keenly watching the emergence of the ‘I’-thought on waking and its subsidence on going to sleep, one can see that it is in the heart on the right side.
When a room is dark you need a lamp to light it, but when the sun rises there is no need for a lamp; objects are seen without one. And to see the sun itself no lamp is needed because it is self-luminous. Similarly with the mind. The reflected light of the mind is necessary to perceive objects, but to see the heart it is enough for the mind to be turned towards it. Then the mind loses itself and the Heart shines forth.
It is a tantric practice to concentrate on one of the chakras or spiritual centres of the body, very often on the point between the eyebrows. As will be shown in a later chapter, the heart on the right side is not one of these chakras; nevertheless, in the following passage, Bhagavan explains concisely his teaching that concentration on the heart-centre is more effective than on any other point but less effective than pure enquiry.
D.: There are said to be six (subtle) organs of different colours in the chest, of which the spiritual heart is said to be the one situated two fingers’ breadth, to the right from the centre! But the heart is also said to be formless. Does that mean that we should imagine it to have a form and meditate on this?
B.: No; only the quest – ‘Who am I?’ is necessary. That which continues to exist throughout sleep and waking is the same being in both; but while waking there is unhappiness and therefore the effort to remove it. When asked who awakes from sleep, you say ‘I’. Hold fast to this ‘I’. If that is done the Eternal Being reveals itself. The most important thing is the investigation of the ‘I’ and not concentration on the heart centre. There is no such thing as the ‘inner’ and the ‘outer’. Both words mean the same or nothing at all. Nevertheless, there is also the practice of concentration on the heart-centre, which is a form of spiritual exercise. Only he who concentrates on the heart can remain aware when the mind ceases to be active and remains still, with no thoughts, whereas those who concentrate on any other centre cannot retain awareness without thought but only infer that the mind was still after it has become active again.
In the following passage an English lady remarks on this awareness without thought and Bhagavan approves.
D.: Thoughts suddenly cease and ‘I-I’ rises up equally suddenly and continues. It is only a feeling, not a thought. Can it be right?
B.: Yes, it is quite right. Thoughts have to cease and reason to disappear for the ‘I-I’ to rise up and be felt. Feeling is the main thing, not reason.
D.: Moreover, it is not in the head, but at the right side of the chest.
B.: That is where it should be, because the heart is there.
D.: When I look outwards it disappears. What should I do?
B.: Hold fast to it.
This does not mean that thought is impossible during the state of ‘I’ consciousness, as indeed one can see from the example of Bhagavan himself, who was permanently in that state. For the ignorant person, thought is like a dense cloud overhead, shutting him off from the illumination of the sun. When the ceiling of cloud has been broken and rolled back, letting in the light, he can use thought without being imprisoned by it. To change the metaphor, Bhagavan sometimes compared the mind of the Realised Man to the moon in the sky in day-time – it is there but its light is not needed – because one can see without it by the direct light of the sun.
Source: Teachings of Sri Ramana Maharshi in his own words by Arthur Osborne, Chapter Two, section Heart and Head
When Sri Ramakrishna returned to his room, he found that other devotees had arrived, among them Ram, Nityagopal, and Kedar. They all saluted Sri Ramakrishna, who greeted them cordially.
He asked Nityagopal, "Will you eat something now?" "Yes", the devotee answered. Nityagopal, who was twenty-three or twenty-four years old and unmarried, was like a child. His mind was always, soaring in the spiritual realm. He visited Sri Ramakrishna sometimes alone and sometimes in Ram's company. Sri Ramakrishna had observed the spiritual state of his mind and had become very fond of him. He remarked now and then that Nityagopal was in the state of a paramahamsa.
After Nityagopal had finished eating, Sri Ramakrishna took him aside and gave him various instructions.
A certain woman, about thirty-one years old and a great devotee, often visited Sri Ramakrishna and held him in high respect. She had been much impressed by Nityagopal's spiritual state and, looking upon him as her own son, often invited him to her house.
Sri Ramakrishna (to Nityagopal): "Do you go there?"
Nityagopal (like a child>: "Yes, I do. She takes me."
Sri Ramakrishna: "Beware, holy man! Go there once in a great while, but not frequently; otherwise you will slip from the ideal. Maya is nothing but 'woman and gold'. A holy man must live away from woman. All sink there. 'Even Brahma and Vishnu struggle for life in that whirlpool.'
Nityagopal listened to these words attentively.
M.(to himself): "How strange! This young man has developed the state of a paramahamsa. That is what Sri Ramakrishna says now and then. Is there still a possibility of his falling into danger in spite of his high spiritual state? What an austere rule is laid down for a sadhu! He may slip from his ideal by associating intimately with women. How can an ordinary man expect to attain liberation unless such a high ideal is set by holy men? The woman in question is very devout; but still there is danger. Now I understand why Chaitanya punished his disciple, the younger Haridas, so severely. In spite of his teacher's prohibition, Haridas conversed with a widow devotee. But he was a sannyasi. Therefore Chaitanya banished him. What a severe punishment! How hard is the rule for one who has accepted the life of renunciation! Again, what love Sri Ramakrishna cherishes for this devotee! He is warning him even now, lest he should run into danger in the future."
"Beware, holy man!" These words of Sri Ramakrishna echoed in the hearts of the devotees, like the distant rumbling of thunder.
Sri Ramakrishna went with the devotees to the northeast verandah of his room. Among them was a householder from the village of Dakshineswar, who studied Vedanta philosophy at home. He had been discussing Om with Kedar before Sri Ramakrishna. He said, "This Eternal Word, the Anahata Sabda, is ever present both within and without."
Sri Ramakrishna: "But the Word is not enough. There must be something indicated by the Word. Can your name alone make me happy? Complete happiness is not possible for me unless I see you."
Devotee: "That Eternal Word itself is Brahman."
Sri Ramakrishna (to Kedar): "Oh, don't you understand? He upholds the doctrine of the rishis of olden times. They once said to Rama: 'O Rama, we know You only as the son of Dasaratha. Let sages like Bharadvaja worship You as God Incarnate. We want to realize Brahman, the Indivisible Existence-Knowledge-Bliss Absolute.' At these words Rama smiled and went away."
Kedar: "Those rishis could not recognize Rama as an Incarnation of God. They must have been fools."
Sri Ramakrishna (seriously): "Please don't say such a thing. People worship God according to their tastes and temperaments. The mother cooks the same fish differently for her children, that each one may have what suits his stomach. For some she cooks the rich dish of pilau. But not all the children can digest it. For those with weak stomachs she prepares soup. Some, again, like fried fish or pickled fish. It depends on one's taste.
"The rishis followed the path of jnana. Therefore they sought to realize Brahman, the Indivisible Existence-Knowledge-Bliss Absolute. But those who follow the path of devotion seek an Incarnation of God, to enjoy the sweetness of bhakti. The darkness of the mind disappears when God is realized. In the Purana it is said that it was as if a hundred suns were shining when Rama entered the court. Why, then, weren't the courtiers burnt up? It was because the brilliance of Rama was not like that of a material object. As the lotus blooms when the sun rises, so the lotus of the heart of the people assembled in the court burst into blossom."
As Sri Ramakrishna uttered these words, standing before the devotees, he suddenly fell into an ecstatic mood. His mind was withdrawn from external objects. No sooner did he say, "the lotus of the heart burst into blossom", than he went into deep samadhi. He stood motionless, his countenance beaming and his lips parted in a smile.
After a long time he returned to the normal consciousness of the world. He drew a long breath and repeatedly chanted the name of Rama, every word showering nectar into the hearts of the devotees. Sri Ramakrishna sat down, the others seating themselves around him.
Source: Gospel of Sri Ramakrishna
It was Sri Ramakrishna's birthday. Many of his disciples and devotees wanted to celebrate the happy occasion at the Dakshineswar temple garden.
From early morning the devotees streamed in, alone or in parties. After the morning worship in the temples sweet music was played in the nahabat. It was springtime. The trees, creepers, and plants were covered with new leaves and blossoms. The very air seemed laden with joy. And the hearts of the devotees were glad on this auspicious day.
M. arrived early in the morning and found the Master talking smilingly to Bhavanath, Rakhal, and Kalikrishna. M. prostrated himself before him.
Sri Ramakrishna (to M.): "I am glad you have come.
(To the devotees) "One cannot be spiritual as long as one has shame, hatred, or fear. Great will be the joy today. But those fools who will not sing or dance, mad with God's name, will never attain God. How can one feel any shame or fear when the names of God are sung? Now sing, all of you."
Bhavanath and his friend Kalikrishna sang;
Thrice blessed is this day of joy!
May all of us unite, O Lord,
To preach Thy true religion here
In India's holy land!
Thou dwellest in each human heart;
Thy name, resounding everywhere,
Fills the four corners of the sky.
Today Thy devotees proclaim
Thy boundless majesty.
We seek not wealth or friends or fame,
O Lord! No other hope is ours.
For Thee alone Thy devotees
Long with unflagging love.
Safe at Thy feet, what fear have we
Of death or danger? We have found
The Fount of Immortality.
To Thee the victory, O Lord!
To Thee the victory!
As Sri Ramakrishna listened to the song with folded hands, his mind soared to a far-off realm. He remained absorbed in meditation a long time. After a while Kalikrishna whispered something to Bhavanath. Then he bowed before the Master and rose. Sri Ramakrishna was surprised. He asked, "Where are you going?"
Bhavanath: "He is going away on a little business."
Sri Ramakrishna: "What is it about?"
Bhavanath: "He is going to the Baranagore Workingmen's Institute."
Sri Ramakrishna: "It's his bad luck. A stream of bliss will flow here today. He could have enjoyed it. But how unlucky!"
Source: Gospel of Sri Ramakrishna
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Sri Ramakrishna: "Brahman and Sakti are inseparable. Unless you accept Sakti, you will find the whole universe unreal — 'I', you', house, buildings, and family. The world stands solid because the Primordial Energy stands behind it. If there is no supporting pole, no framework can be made, and without the framework there can be no beautiful image of Durga.
"Without giving up worldliness a man cannot awaken his spiritual consciousness, nor can he realize God. He cannot but be a hypocrite as long as he has even a trace of worldly desire. God cannot be realized without guilelessness.
Cherish love within your heart; abandon cunning and deceit:
Through service, worship, selflessness, does Rama's blessed vision come.
Even those engaged in worldly activities, such as office work or business, should hold to the truth. Truthfulness alone is the spiritual discipline in the Kaliyuga."
Prankrishna: "Yes, sir. It is said in the Mahanirvana Tantra: 'O Goddess, this religion enjoins it upon one to be truthful, self-controlled, devoted to the welfare of others, unagitated, and compassionate.'"
Sri Ramakrishna: "Yes. But these ideas must be assimilated."
Source: Gospel of Sri Ramakrishna
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