Subjectivity is what is left when all objects are ignored. Why? Because that is the process of resolving subject-object into Pure Consciousness.
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People who lecture are pseudo-jivan-muktas. If they do not represent the I-concept posing as the Self, why would they do it? If they did not give that impression, why would people go and listen to them?
This does not apply to answering questions, nor to private conversation - which be just the interpretation of the words of the Masters. Pseudo-éveillés cannot fail to mislead, however 'good' their intentions. These are hard words, for the intentions are probably nearly always 'good', but if there is truth in them - is it not necessary to point it out?
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Realisation is a matter of becoming conscious of that which is already realised.
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Split-mind is composed of thoughts, and does not otherwise exist. Whole-mind is devoid of thoughts, and is 'real'. Therefore the splitting of the mind must be the division into two-sided thoughts, for whole-mind is the source of thoughts.
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It is not the eye that sees, it is not the ear that hears: there is seeing, there is hearing. Who sees? Who hears? No one. That is the truth. For the seeing and the seen, the hearing and the heard are impersonality, impersonal consciousness.
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'Reality' (Self in Vedanta) is your ever-present consciousness.
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The space-time continuum is mind - mind in manifestation, not pure consciousness - static mind, let us say, whose counterpart is the dynamic aspect we recognise as thought. Matter is probably not different from its matrix - the space-time continuum.
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If Bhagavan* is the Self, we too are Bhagavan and Bhagavan is us. His words are ours; listening to him we ourselves are speaking. He appears to be without (far away in space and time), but he is also within (like any Guru). He is no entity. I am no entity. We are no entity: we are Unself. There is only one - and we are that. Each of us is all, and all are one. There is only one Self, and we are all (each) that.
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The explanation of Maharshi's teaching, 'Who am I?', focuses split-mind on its subject, i.e. whole-mind, impersonal subjectivity, the Father, and so transcends the duality of split-mind (subject-object). 'Who am I?' is not just an intellectual exercise, as has been thought, but a technique for resolving the basic dualism which bars the way to synthesis.
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Realisation
A man who is seeking for realisation is not only going round searching for his spectacles without realising they are on his nose all the time, but also were he not actually looking through them he would not be able to see what he is looking for!
His only trouble is not knowing that they are there, and that alone hinders him from looking in the right direction. But the right direction is not without, for realisation can never be an object of vision. The spectacles in question are mirrors that reflect the subject that is looking for itself.
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It is probably an error, and a fundamental error, to seek the resolution of each pair of opposites in some third quality or 'thing'. There is only a common factor behind all relative interpretations.
In doing as we do we are still subject to the notion that 'things' with names really are! But there are no two 'things', and there is no third 'thing' - just a common factor, or background, which is 'real'.
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Perhaps a fifth dimension of space, or the notion of multiple dimensions beyond those we know and can use, plus time, are vague hypotheses, laboratory instruments that are better discarded? Would it not be more accurate to envisage not further directions of measurement, which we are not able to conceive, but a permanent substratum that is common to the dimensions we actually use, on to which transient images are projected, a continuum transcending, permeating and enveloping them, a continuum that itself is 'real'?
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The universe is not real in itself, but only as a projection of underlying 'reality'. Phenomena are real as projections on to the 'screen' of 'reality'.
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*(Ed. note: Bhagavan Sri Ramana Maharshi. WWW also often refers to him as 'Maharshi' or 'The Maharshi'.)
