In a Zoom meeting with the Ramana Maharshi Foundation UK on 9th December 2023, Michael answers various questions about Bhagavan’s teachings. The first question Michael answered was: I have a question about the attitude (bhavana) one should hold when conducting self-investigation. There are 2 different ideas I can read in Bhagwan's teachings:  The first being "Investigating the Self as I" or "Who am I" or "What am I" or "I am I". The second is "God is I" or "Bhagwan is shining as I" or "I am Brahman" They both lead to attention on the self, but the feeling is subtly different. The first one is more analytical, and driven by a curiosity. The second one devotional, and is driven by a longing to be one with Bhagwan. I understand that these ultimately the same path, but to me these carry subtly different perfumes. Can you comment in this, please? This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.      

In a Zoom meeting with the San Diego Ramana Satsang (ramana-satsang-sd@googlegroups.com) on 3rd December 2023, Michael answers various questions about Bhagavan’s teachings. This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.  

In a Zoom meeting with Ramana Kendra, Delhi, on 3rd December 2023, Michael James continues the discussion of the meaning and implications of verse  3 of Āṉ𝘮𝘢 𝘝𝘪𝘥𝘥𝘢𝘪. Verse 3: https://happinessofbeing.blogspot.com/2023/07/anma-viddai-verse-3-knowledge-of-all.html தன்னை யறிதலின்றிப் பின்னை யெதறிகிலென் றன்னை யறிந்திடிற்பின் னென்னை யுளதறிய பின்ன வுயிர்களில பின்ன விளக்கெனுமத் தன்னைத் தனிலுணர மின்னுந் தனுளான்ம —    ப்ரகாசமே; அருள் விலாசமே; அக விநாசமே;       இன்ப விகாசமே.      (ஐயே) taṉṉai yaṟidaliṉḏṟip piṉṉai yedaṟihileṉ ḏṟaṉṉai yaṟindiḍiṟpiṉ ṉeṉṉai yuḷadaṟiya bhiṉṉa vuyirgaḷila bhiṉṉa viḷakkeṉumat taṉṉait taṉiluṇara miṉṉun taṉuḷāṉma —    prakāśamē; aruḷ vilāsamē; aha vināśamē;       iṉba vikāsamē.      (aiyē) பதச்சேதம்: தன்னை அறிதல் இன்றி, பின்னை எது அறிகில் என்? தன்னை அறிந்திடில், பின் என்னை உளது அறிய? பின்ன உயிர்களில் அபின்ன விளக்கு எனும் அத் தன்னை தனில் உணர, மின்னும் தன் உள் ஆன்ம ப்ரகாசமே. அருள் விலாசமே, அக விநாசமே, இன்ப விகாசமே. (ஐயே, அதி சலபம், ...) Padacchēdam (word-separation): taṉṉai aṟidal iṉḏṟi, piṉṉai edu aṟihil eṉ? taṉṉai aṟindiḍil, piṉ eṉṉai uḷadu aṟiya? bhiṉṉa uyirgaḷil abhiṉṉa viḷakku eṉum a-t-taṉṉai taṉil uṇara, miṉṉum taṉ uḷ āṉma-prakāśamē. aruḷ vilāsamē, aha vināśamē, iṉba vikāsamē. (aiyē, ati sulabham, ...) அன்வயம்: தன்னை அறிதல் இன்றி, பின்னை எது அறிகில் என்? தன்னை அறிந்திடில், பின் அறிய என்னை உளது? பின்ன உயிர்களில் அபின்ன விளக்கு எனும் அத் தன்னை தனில் உணர, தன் உள் ஆன்ம ப்ரகாசமே மின்னும். அருள் விலாசமே, அக விநாசமே, இன்ப விகாசமே. (ஐயே, அதி சலபம், ...) Anvayam (words rearranged in natural prose order): taṉṉai aṟidal iṉḏṟi, piṉṉai edu aṟihil eṉ? taṉṉai aṟindiḍil, piṉ aṟiya eṉṉai uḷadu? bhiṉṉa uyirgaḷil abhiṉṉa viḷakku eṉum a-t-taṉṉai taṉil uṇara, taṉ uḷ āṉma-prakāśamē miṉṉum. aruḷ vilāsamē, aha vināśamē, iṉba vikāsamē. (aiyē, ati sulabham, ...) English translation: Without knowing oneself, if one knows whatever else, what? If one has known oneself, then what exists to know? When one knows in oneself that self, which is the light without separation in separate sentient beings, within oneself the shining of oneself alone will flash forth. The shining forth of grace; the annihilation of ego; the blossoming of happiness. (Ah, extremely easy, ...) Explanatory paraphrase: Without knowing oneself, if one knows whatever else, [so] what? [That is, how can such knowledge be reliable, so how can it have any real value?] If one has known oneself, then what [else] exists to know? When one knows in oneself that self [one’s real nature], which is the light [that shines] abhinna [without bhinna: separation, division, difference or distinction] in separate sentient beings [or souls], within oneself ātma-prakāśa [the shining, clarity or light of oneself] alone will flash forth [like lightening]. [This is] aruḷ-vilāsa [the shining forth, amorous play or beauty of grace], aha-vināśa [the annihilation of ego], iṉba-vikāsa [the blossoming of happiness]. ([Therefore] ah, extremely easy, ātma-vidyā, ah, extremely easy!) This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.    

In a Zoom meeting with Sri Ramana Center, Houston, on 2nd December 2023, Michael James discusses Uḷḷadu Nāṟpadu Anubandham, verse 10 The following is Michael's translation of this verse: தேகங் கடநிகர் சடமிதற் ககமெனுந் திகழ்விலதா னாகஞ் சடலமி றுயிலினி றினமுறு நமதியலாற் கோகங் கரனெவ ணுளனுணர்ந் துளருளக் குகையுள்ளே சோகம் புரணவ ருணகிரி சிவவிபு சுயமொளிர்வான்.   dēhaṅ ghaṭanihar jaḍamidaṟ kahameṉun tihaṙviladā ṉāhañ jaḍalami ṟuyiliṉi ṟiṉamuṟu namadiyalāṟ kōhaṅ karaṉeva ṇuḷaṉuṇarn duḷaruḷak guhaiyuḷḷē sōham phuraṇava ruṇagiri śivavibhu suyamoḷirvāṉ.   பதச்சேதம்: தேகம் கடம் நிகர் சடம்; இதற்கு ‘அகம்’ எனும் திகழ்வு இலதால், ந அகம், சடலம் இல் துயிலினில் தினம் உறும் நமது இயல் ஆல். ‘க: அகங்கரன்? எவண் உளன்?’ உணர்ந்து உளர் உள குகை உள்ளே, ‘ச: அகம்’ புரண அருணகிரி சிவ விபு சுயம் ஒளிர்வான்.   Padacchēdam (word-separation): dēham ghaṭam nihar jaḍam; idaṟku ‘aham’ eṉum tihaṙvu iladāl, na aham, jaḍalam il tuyiliṉil diṉam uṟum namadu iyal āl. ‘kaḥ ahaṅkaraṉ? evaṇ uḷaṉ?’ uṇarndu uḷar uḷa guhai uḷḷē, ‘saḥ aham’ phuraṇa aruṇagiri śiva vibhu suyam oḷirvāṉ.   அன்வயம்: தேகம் கடம் நிகர் சடம்; இதற்கு ‘அகம்’ எனும் திகழ்வு இலதால், சடலம் இல் துயிலினில் தினம் நமது இயல் உறும் ஆல், ந அகம். ‘க: அகங்கரன்? எவண் உளன்?’ உணர்ந்து உளர் உள குகை உள்ளே, அருணகிரி சிவ விபு ‘ச: அகம்’ புரண சுயம் ஒளிர்வான்.   Anvayam (words rearranged in natural prose order): dēham ghaṭam nihar jaḍam; idaṟku ‘aham’ eṉum tihaṙvu iladāl, jaḍalam il tuyiliṉil diṉam namadu iyal uṟum āl, na aham. ‘kaḥ ahaṅkaraṉ? evaṇ uḷaṉ?’ uṇarndu uḷar uḷa guhai uḷḷē, aruṇagiri śiva vibhu ‘saḥ aham’ phuraṇa suyam oḷirvāṉ.   English translation: The body is insentient like a pot; since the shining called ‘I’ does not exist for it, since our nature exists daily in sleep, in which the body does not exist, it is not I. Within the heart-cave of those who are, knowing who is the one who is ego, where is he, the omnipresent Lord, Arunagiri-Siva, will shine spontaneously, the clarity ‘He is I’.   Explanatory paraphrase: The body is jaḍa [insentient or non-aware] like a pot; since the shining [or brightness] called ‘I’ [namely the self-shining awareness ‘I am’] does not exist for it [that is, since it is not aware of itself as ‘I’], [and] since our [real] nature [our fundamental awareness ‘I am’, which is our very being] exists [and shines] daily in [dreamless] sleep, in which the body does not exist, it [this body] is not I. Within the cave of the heart of those who [just] are [as they actually are], knowing [or being aware of] [themself as such] [by investigating] who is the one who is ego [and] where is he, the omnipresent Lord, Arunagiri-Siva, will shine spontaneously [as] the sphuraṇa [clarity or clear awareness] ‘He is I’. Bhagavan first composed this verse in Sanskrit, and the Sanskrit version is: देहं मृन्मय वज्जडात्मकम् अहं बुद्धिर्न तस्यास्त्यतो नाहं तत्तदभाव सुप्ति समये सिद्धात्म सद्भावतः । कोहं भाव युतः कुतो वरधिया दृश्त्वात्म निष्ठात्मनां सोहं स्फूर्ति तयाऽरुणाचल शिवः पूर्णो विभाति स्वयम् ॥   dēhaṁ mṛnmaya vajjaḍātmakam ahaṁ buddhirna tasyāstyatō nāhaṁ tattadabhāva supti samayē siddhātma sadbhāvataḥ | kōhaṁ bhāva yutaḥ kutō varadhiyā dṛśtvātma niṣṭhātmanāṁ sōhaṁ sphūrti tayā’ruṇācala śivaḥ pūrṇō vibhāti svayam ||   पदच्छेद: देहम् मृन्मय वत् जड आत्मकम्. अहम् बुद्धिः न तस्य अस्ति. अतः न अहम्. तद् तद् अभाव सुप्ति समये सिद्ध आत्म सत् भावतः. कः अहम् भाव युतः कुतस् वर धिया दृश्त्व आत्म निष्ठ आत्मनाम् सः अहम् स्फूर्तितया अरुणाचल शिवः पूर्णः विभाति स्वयम्.   Padacchēda (word-separation): dēham mṛnmaya vat jaḍa ātmakam. aham buddhiḥ na tasya asti. ataḥ na aham. tad tad abhāva supti samayē siddha ātma sat bhāvataḥ. kaḥ aham bhāva yutaḥ kutas vara dhiyā dṛśtva ātma niṣṭha ātmanām saḥ aham sphūrtitayā aruṇācala śivaḥ pūrṇaḥ vibhāti svayam.   English translation: The body is of the nature of insentience like anything composed of clay. There is no ‘I’-concept belonging to it. Consequently not I. Also because of the established continuity of the existence of oneself during sleep, in which it is non-existent. To selves fixed as themself having seen by a discerning intellect who is the one yoked with the ‘I’-condition, from where, the whole, Arunachala Siva, shines spontaneously as the clarity ‘He is I’.   Explanatory paraphrase: The body is jaḍātmakam [of the nature of jaḍa: insentience or non-awareness] like [a pot or anything else] composed of clay. There is no ahaṁ-buddhi [concept or awareness ‘I’] belonging to it [in other words, it does not have any awareness of itself as ‘I’]. Consequently [it is] not I. Also because of the established [or certain] continuity of the existence of oneself at the time of [or during] sleep, in which it [namely the body] is non-existent. To selves fixed as themselves [firmly being as they actually are] having seen by [means of] a [keenly] discerning intellect [or pure mind] who is the one yoked with ahaṁ-bhāva [the ‘I’-condition or state of being ‘I’, namely ego], [and] from where [did it arise], pūrṇa [the one infinite whole], [namely] Arunachala Siva, shines spontaneously as sōhaṁ-sphūrti [the clarity ‘He is I’].   This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.  

In a Zoom meeting with Sean on 1st December 2023, Michael answers various questions about Bhagavan’s teachings. References made in this video: 2023-10-26 Bernardo Kastrup & Michael James: Analytic Idealism and Ramana Maharshi's Advaita: https://youtu.be/-i1SskhaLik An Interview with Michael James: The Teachings of Ramana Maharshi Clarify the Philosophy and Practice of Advaita Vēdānta: https://www.spirituality-studies.org/volume9-issue2-fall2023/ Souljourns - Swami Sarvapriyananda, waking up in this lifetime - you can do it. Self Enlightenment: https://youtu.be/Q2JWrGrVeuY?si=spL-0v4DDPnIb5ZZ&t=3539 This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.  

In a Zoom meeting with the Ramana Maharshi Foundation UK on 25th November 2023, Michael answers various questions about Bhagavan’s teachings. The question he answered at the beginning was: Is paying attention to our sense of being the same as turning selfward for the purposes of self-investigation? This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.  

In a Zoom meeting with the Ramana Maharshi Foundation UK on 11th November 2023, Michael answers various questions about Bhagavan’s teachings. The first question Michael answered was: "The description of Ramana's death event at age 16 yrs. is said here to have taken about 20 minutes, in which his body actually died. I have not heard this interpretation before, but as Michael James is an authority and went from the Tamil, I would have to presume he is correct. I would like to inquire as to how he arrived at this interpretation, however, if possible. My reading of the English version was that he only pretended to be dying, not in any way that he actually physically died. Also, some seem to think this was over in a matter of a few seconds, not twenty minutes. I would like to know if it was a flash understanding, in seconds, or if it required 20 or so minutes of self-investigation, and how this was arrived at, if possible." This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.  

In a Zoom meeting with the San Diego Ramana Satsang (ramana-satsang-sd@googlegroups.com) on 5th November 2023, Michael answers various questions about Bhagavan’s teachings. This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.  

In a Zoom meeting with Sri Ramana Center, Houston, on 4th November 2023, Michael James discusses Uḷḷadu Nāṟpadu Anubandham, verse 9. The following is Michael's translation of this verse: அகக்கம லத்தே யமல வசல வகமுருவ மாகு மறிவே — தகத்தை யகற்றிடுவ தாலவ் வகமா மறிவே யகவீ டளிப்ப தறி.   ahakkama lattē yamala vacala vahamuruva māhu maṟivē — dahattai yahaṯṟiḍuva dālav vahamā maṟivē yahavī ḍaḷippa daṟi.   பதச்சேதம்: அக கமலத்தே அமல அசல அகம் உருவம் ஆகும் அறிவு ஏது, அகத்தை அகற்றிடுவதால் அவ் அகம் ஆம் அறிவே, அக வீடு அளிப்பது. அறி. Padacchēdam (word-separation): aha-kamalattē amala acala aham-uruvam āhum aṟivu ēdu, ahattai ahaṯṟiḍuvadāl a-vv-aham ām aṟivē aha-vīḍu aḷippadu. aṟi. அன்வயம்: அறிவு ஏது அக கமலத்தே அமல அசல அகம் உருவம் ஆகும், அவ் அகம் ஆம் அறிவே அகத்தை அகற்றிடுவதால் அக வீடு அளிப்பது. அறி. Anvayam (words rearranged in natural prose order): aṟivu ēdu aha-kamalattē amala acala aham-uruvam āhum, a-vv-aham ām aṟivē ahattai ahaṯṟiḍuvadāl aha-vīḍu aḷippadu. aṟi. English translation: What awareness is the blemishless, motionless ‘I’-form in the heart-lotus, only that awareness, which is ‘I’, will give inner liberation by removing ‘I’. Know. Explanatory paraphrase: What awareness exists [and shines] in the heart-lotus as the blemishless [immaculate or pure] and motionless [hence immutable] ‘I’-form [the svarūpa or real nature of ‘I’, meaning ‘I’ as it actually is], only that awareness, which is ‘I’ [namely ātma-svarūpa, the real nature of oneself], will give inner liberation [or liberation, which is ‘I’] by removing [expelling or banishing] ‘I’ [namely ego, the spurious ‘I’ that rises and subsides]. Know [this by investigating this pure and motionless awareness that shines eternally as ‘I’ without ever rising or subsiding]. This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.  

In a Zoom meeting with the Ramana Maharshi Foundation UK on 28th October 2023, Michael talks about solipsism as taught by Bhagavan, and answers various questions about Bhagavan’s teachings.  The analytical argument he gave at the beginning is: 1. We are the experiencer of all that we experience. 2. As the experiencer, we always experience ourself as a person. 3. As the experiencer, we perceive a world that is full of other people, who are just like the person we seem to be. 4. Since we, the experiencer, always experience ourself as a person, ever other person seems to us to be an experiencer, just like us. 5. All the other people and their experiences are no less real than the person we seem to be. 6. So long as we seem to be a person, we experience suffering, and every other person seems to us to experience suffering in the same way. 7. So long as we are firmly convinced that this person whom we seem to be is what we actually are, then our suffering and the suffering of all other people will inevitably seemto us to be real. 8. But are we this person? In other words, is this person what we actually are? 9. If this person is not what we actually are, our experience of ourself as ‘I am this person’ is an illusion, and hence unreal. 10. Everything that we (as the experiencer) experience is based upon our experience of ourself as a person, because we experience things other than ourself only when we experience ourself as a person (namely in waking and in dream). 11. Therefore if our experience of ourself as ‘I am this person’ is an illusion, our experience of everything else must be equally illusory. 12. If our experience of everything else is illusory, the person we seem to be and all the other people are a part of that illusion, and hence unreal. 13. If the person we seem to be and all the other people are unreal, their suffering and everything else that they seem to experience must also be unreal. 14. Therefore, since the appearance of multiple experiencers exists in the view of ourself as an experiencer who experiences itself as a person, if we are not this person, then the entire appearance of multiple experiencers is an illusion, and hence unreal. 15. Since there can be no appearance without an experiencer of it, the root cause of the entire appearance of multiple experiencers is the experiencer of it, namely ourself. 16. Therefore, before we can reliably judge the reality of the appearance of multiple experiencers, we first need to investigate and find out the reality of ourself, in whose view all those multiple experiencers seem to exist. This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.