Self Enquiry Quotes

I hold a beast, an angel, and a madman in me, and my enquiry is as to their working, and my problem is their subjugation and victory, down throw and upheaval, and my effort is their self-expression.

An unquestioned mind is the world of suffering.

The only way I can be angry at you is when I have thought, said, or done something that is unkind in my own opinion.

You are already that which you seek

That which is worth taking up is the self-enquiry that reveals jnana; that which is worth enjoying is the grandeur of the Self; that which is worth renouncing is the ego-mind; that in which it is worth taking refuge, to eliminate sorrow completely, is one’s own source, the Heart.

There is nothing to figure out, and nothing to understand. You are not a person. There is not such thing as a person. The so-called person is merely a thought in the mind of God. In truth, it’s even not that. There is only pure Awareness, Consciousness - formless, unborn and undying, and that is who you are. How can the apparent mind possibly comprehend this? It is not possible. The finite can never understand the infinite. The mind does not exist. Seek the Source of the mind, the Source of the ‘I-thought’, by constant, patient Self-enquiry. When the mind is quiet, You shine in all your glory. Be Yourself, and be happy.

A few centuries from now, the level of self-knowledge that our own age judges necessary to get married might be thought puzzling, if not outright barbaric. By then, a standard, wholly non-judgemental line of enquiry (appropriate even on a first date), to which everyone would be expected to have a tolerant, good-natured and non-defensive answer, would simply be: ‘So in what ways are you mad?’ Kirsten

Culture is like a giant mirror which enables us to see who we are more clearly. The various facets of a culture also provide us with the means to change what we do not like in the mirror, and retain what we cherish most.

Association with the wise, abandonment of latent impressions, self-enquiry, control of breathing — these are the means of conquering the mind.

Association with the wise, abandonment of latent impressions, self-enquiry, control of breathing — these are the means of conquering the mind.

There is nothing to figure out, and nothing to understand. You are not a person. There is not such thing as a person. The so-called person is merely a thought in the mind of God. In truth, it’s even not that. There is only pure Awareness, Consciousness - formless, unborn and undying, and that is who you are. How can the apparent mind possibly comprehend this? It is not possible. The finite can never understand the infinite. The mind does not exist. Seek the Source of the mind, the Source of the ‘I-thought’, by constant, patient Self-enquiry. When the mind is quiet, You shine in all your glory. Be Yourself, and be happy.

God likes to play hide-and-seek, but because there is nothing outside of God, he has no one but himself to play with! But he gets over this difficulty by pretending that he is not himself. This is his way of hiding from himself. He pretends that he is you and I and all the people in the world, all the animals, plants, all the rocks, and all the stars. In this way he has strange and wonderful adventures, some of which are terrible and frightening. But these are just like bad dreams, for when he wakes up they will disappear. Now when God plays "hide" and pretends that he is you and I, he does it so well that it takes him a long time to remember where and how he hid himself! But that's the whole fun of it-just what he wanted to do. He doesn't want to find himself too quickly, for that would spoil the game. That is why it is so difficult for you and me to find out that we are God in disguise, pretending not to be himself. But- when the game has gone on long enough, all of us will WAKE UP, stop pretending, and REMEMBER that we are all one single Self- the God who is all that there is and who lives forever and ever. You may ask why God sometimes hides in the form of horrible people, or pretends to be people who suffer great disease and pain. Remember, first, that he isn't really doing this to anyone but himself. Remember too, that in almost all the stories you enjoy there have to be bad people as well as good people, for the thrill of the tale is to find out how the good people will get the better of the bad. It's the same as when we play cards. At the beginning of the game we shuffle them all into a mess, which is like the bad things in the world, but the point of the game put the mess into good order, and the one who does it best is the winner. Then we shuffle the cards and play again, and so it goes with the world.

Enlightened enquiry alone leads to liberation. Supernatural powers are all illusory appearances created by the power of maya (mayashakti). Self-realization which is permanent is the only true accomplishment (siddhi). Accomplishments which appear and disappear, being the effect of maya, cannot be real. They are accomplished with the object of enjoying fame, pleasures, etc. They come unsought to some persons through their karma. Know that union with Brahman is the real aim of all accomplishments. This is also the state of liberation (aikya mukti) known as union (sayujya).

To begin with clear and self-evident principles, to advance by timorous and sure steps, to review frequently our conclusions, and examine accurately all their consequences; though by these means we shall make both a slow and a short progress in our systems; are the only methods, by which we can ever hope to reach truth, and attain a proper stability and certainty in our determinations.

This solitude that you can acquire and should cultivate, this opportunity for contemplation of which you should take advantage, will be useful to you only insofar as you can substitute for those questions posed by the student for the teacher, questions posed by yourself for yourself. - Advice to a Graduation

We are, not aware, but awareness.

Spiritual enlightenment includes the realization that there is no ‘there’ to go to, and no one to go.

Do self-enquiry, stop identifying with the body and try to be aware of the self, which is your real nature.

Iago’s treatment of Othello conforms to Bacon’s definition of scientific enquiry as putting Nature to the Question. If a member of the audience were to interrupt the play and ask him: "What are you doing? could not Iago answer with a boyish giggle, "Nothing. I’m only trying to find out what Othello is really like"? And we must admit that his experiment is highly successful. By the end of the play he does know the scientific truth about the object to which he has reduced Othello. That is what makes his parting shot, What you know, you know, so terrifying for, by then, Othello has become a thing, incapable of knowing anything. And why shouldn’t Iago do this? After all, he has certainly acquired knowledge. What makes it impossible for us to condemn him self-righteously is that, in our culture, we have all accepted the notion that the right to know is absolute and unlimited. […] We are quite prepared to admit that, while food and sex are good in themselves, an uncontrolled pursuit of either is not, but it is difficult for us to believe that intellectual curiosity is a desire like any other, and to realize that correct knowledge and truth are not identical. To apply a categorical imperative to knowing, so that, instead of asking, "What can I know?" we ask, "What, at this moment, am I meant to know?" – to entertain the possibility that the only knowledge which can be true for us is the knowledge we can live up to – that seems to all of us crazy and almost immoral. But, in that case, who are we to say to Iago – "No, you mustn’t.

I always thought that my future self would have ranks of books like my professor, all of them read and understood, an achievement in the past tense that proved I had become something. I now see that this was not what she showed me. She offered me instead the act of knowing, rather than the static fact of the known, a lifetime of enquiry. I don't want to sit like a brooding hen on the nest of my past achievements. I want to keep on going deep into the uncertain act of making, to see the unknown world stretch out before me and to devote myself to exploring it. So I begin again, just as I have before. I have learned to be grateful for these losses, painful and disorienting as they are. They make me small again. The next world is so tantalising, lying across a million unread pages, and in which I am nothing, nobody, new.

A man that is of Copernicus’ Opinion, that this Earth of ours is a Planet, carry’d round and enlightn’d by the Sun, like the rest of them, cannot but sometimes have a fancy  …   that the rest of the Planets have their Dress and Furniture, nay and their Inhabitants too as well as this Earth of ours.… But we were always apt to conclude, that ’twas in vain to enquire after what Nature had been pleased to do there, seeing there was no likelihood of ever coming to an end of the Enquiry  …   but a while ago, thinking somewhat seriously on this matter (not that I count my self quicker sighted than those great Men [of the past], but that I had the happiness to live after most of them) me thoughts the Enquiry was not so impracticable nor the way so stopt up with Difficulties, but that there was very good room left for probable Conjectures.

certain type of person focuses their energies on correcting and criticising others. Avoid becoming one of them. They are usually individuals who possess limited authority but use it excessively. This can lead to unnecessary outrage over imperfectly sharpened pencils, inadequately washed coffee cups, or enquiries about who ignited the photocopier. They often end their days with only the power to proscribe how far their window is opened. Their entire world will then revolve around the window being opened either too much or too little. As for you, cease denying your own power, jump out of the window while you still can, and fly, my darling.  Fly high, fly free. Spread your wings for the pure joy of it. Finding your Inner Fire: How to Claim your True Self by Peggy Hwybon

There is, in fact, no need to drag politics into literary theory: as with South African sport, it has been there from the beginning. I mean by the political no more than the way we organize our social life together, and the power-relations which this involves; and what I have tried to show throughout this book is that the history of modern literary theory is part of the political and ideological history of our epoch. From Percy Bysshe Shelley to Norman N. Holland, literary theory has been indissociably bound up with political beliefs and ideological values. Indeed literary theory is less an object of intellectual enquiry in its own right than a particular perspective in which to view the history of our times. Nor should this be in the least cause for surprise. For any body of theory concerned with human meaning, value, language, feeling and experience will inevitably engage with broader, deeper beliefs about the nature of human individuals and societies, problems of power and sexuality, interpretations of past history, versions of the present and hopes for the future. It is not a matter of regretting that this is so — of blaming literary theory for being caught up with such questions, as opposed to some 'pure' literary theory which might be absolved from them. Such 'pure' literary theory is an academic myth: some of the theories we have examined in this book are nowhere more clearly ideological than in their attempts to ignore history and politics altogether. Literary theories are not to be upbraided for being political, but for being on the whole covertly or unconsciously so — for the blindness with which they offer as a supposedly 'technical', 'self-evident', 'scientific' or 'universal' truth doctrines which with a little reflection can be seen to relate to and reinforce the particular interests of particular groups of people at particular times.

In his description of memes, Richard Dawkins (1981) observes that survival of such entities is dependent on the capacity for self-replication, fitness or the likelihood of being replicated and fecundity or speed of replication to produce critical mass and ensure stability. An evolutionary advancement on their biological counterparts, memes can be described as cultural replicators.

He had carried the weight of self-loathing for a lifetime, and sometimes it was far harder to put a heavy burden down than it was to continue to plod on, mile after mile, one’s back bowed against the weight of it.

The dealers chosen in the initial years all performed well. However, after some years, with changes in the ministry, the Maruti management and board came under a lot of pressure to accommodate unsuitable persons as dealers. Maruti dealerships were very profitable in those days as there was virtually no competition. The dealer did not have to employ any working capital, and the vehicles commanded a premium. The role of the dealer was virtually that of being a distributor. Naturally, getting a dealership was considered to be a very safe way of making money, and hence became an object of political patronage. While senior ministers like N.D. Tiwari and the late J. Vengal Rao kept away from making recommendations for dealerships, their junior ministers did not exercise the same self-restraint. The common perception was that public sector companies were controlled by the ministry, and ministers therefore had the right to give directions to the management on various matters. A minister probably felt that he would lose face if he were to tell a political supporter that he was unable to direct the management of a public sector firm to do a small thing like award a dealership. Unfortunately, most of the recommendations made were for people who were totally unable to meet the minimum requirements for a dealership. One person who came with a strong recommendation was a ‘social worker’ with no assets and no declared source of income. The inability to award a dealership to him made one minister of state very unhappy. Somehow Vengal Rao heard about this matter. He called me and said that under no circumstances was a dealership to be awarded to this person, as it was not a clean case. Some months later, after Vengal Rao had quit his post, the minister of state ordered an enquiry against me in the Kandla transportation case and the extension of my term as managing director was delayed.

Self-enquiry is about less, not more. It is about taking away, not adding to – about the absence of things, not the addition of more things.

…my poetry is, I know, an enquiry and a terror of fearful expectation, a discovery and facing of fear. I hold a beast, an angel, and a madman in e, and my enquiry is as to their working, and my problem is their subjugation and victory, downthrow & upheaval, and my effort is their self-expression. … The poem is, as all poems are, its own question and answer, its own contradiction, its own agreement. I ask only that my poetry be taken literally. The aim of the poem is the mark that the poem itself makes; it's the bullet and the bullseye; the knife, the growth and the patient. A poem moves only toward its own end, which is the last line. Anything further than that is the problematical stuff of poetry, not of the poem.

How is Science Governed? We have already seen how the changing nature of science, and its changing relationship with society, has left Polanyi’s self-governing republic of science somewhat defenceless. The boundaries of science have become more porous even if, in the heartland of the republic, the norms and practices of expert peer-review and disinterested enquiry continue to be aspired to. New complex phenomena such as climate change, and the role ascribed to scientific knowledge in public debates about climate change policy, demand adjustments to the way in which science is governed and how its knowledge is policed. With respect to climate change, the Intergovernmental Panel on Climate Change is the creation of this new operating environment for science or, one might say, is an attempt to create a new interface between science and policy suited to a ‘post-normal’ operation of science. Yet exactly what the IPCC is, how it is governed, what sort of knowledge it

Only the most reckless, self-indulgent of men would deny Aquinas’s conclusion, God. Albeit a concealed one, the presence of an overmind is self-evident and necessary, yet in the same breath, only the most negligent and asinine would terminate the enquiry at such a premature rung, believing as the theologian William Paley believed that the earthly design is inherently beneficial.

Secondly, barbarous as these poor heathens are, they appear to be as capable of knowledge as we are; and in many places, at least, have discovered uncommon genius and tractableness; and I greatly question whether most of the barbarities practiced by them, have not originated in some real or supposed affront, and are therefore, more properly, acts of self-defence, than proofs of inhuman and blood-thirsty dispositions.

Even a fool,” it is said, “when he asks questions,” is counted wise.2613  But when a wise man asks questions, he makes even a fool wise.  And this, thank God, is my case, as often as I receive a letter from your industrious self.  For we become more learned and wiser than we were before, merely by asking questions, because we are taught many things which we did not know; and our anxiety to answer them acts as a teacher to us.  Assuredly at the present time, though I have never before paid attention to the points you raise, I have been forced to make accurate enquiry, and to turn over in my mind both whatever I have heard from the elders, and all that I have been taught in conformity with their lessons.

Hobbes and Spinoza, in contrast, found the grounds of much interpersonal conflict in the emotions, and even diagnosed specific emotions as inherently disruptive to social order, e.g., glory for Hobbes. But by the same token, there are many passions that Hobbes stated “incline us to peace,” and Spinoza allowed that insofar as people agree in affects, they agree in nature. Eighteenth-century philosophers tended to evaluate the social effects of the emotions in terms of whether they were self- or other-directed, with Shaftesbury and Hutcheson arguing against Mandeville that our most natural emotions were other-directed. In his Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful (1759), Edmund Burke distinguished between the passions directed at self-preservation and those belonging to society, but spends the lion's share of his time on the latter. The issue is somewhat more complicated in Hume, but he does seem to take the development of our emotions and their susceptibility to a standard of appropriateness to be indispensable to many of the “artifices” that make social life possible.

All we can really do is nothing but be aware. In fact, we are nothing but awareness.

All that I know is that I am.
 I can know that the self is not me, because I can inquire into it, deconstruct it until it seems to dissolve, or just leave it alone, and yet I still exist. The body is not me, because it appears, changes, and eventually ceases to exist. Consciousness, too, is heir to movement and impermanence, and I am not solely that either. What remains when all else is removed is the silence that is a still, infinite, boundless, permanent, un-cancellable nothingness from which all springs. And this Absoluteness never changes. 
 I can only say that I am this.

The subjective experience is an incalculable, immeasurable personal experience of what it is like to be alive, to exist. It is the feeling of knowing that one exists, no matter how unexplainable or unprovable. This continues to be a thorn in the side of scientists, because science demands proof for everything, yet even the most skeptical scientist knows that he has the subjective experience of knowing what it is like to say, 'I am.

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The Best Advisor is Self-Talk! The Greatest Mentor is Self-Enquiry! The Strongest Motivator is Self-Belief! Surprisingly all are free! & Available all the Time!

The purpose of meditation is to steady the mind and prevent it jumping and chattering like a monkey by holding it to one thought. If you suspend its activity without the one thought that is still better. If it becomes too restive the best way of controlling it is either by an act of Self-enquiry, turning steadily to see whether it really exists or not, and what it is that exists, or by an act of faith and submission, resigning yourself to keep still and let the Unknown take charge. That is what Christ meant by laying down one’s life for His sake. He who lays down his conscious mind for Christ’s sake, for the Spirit, the Unknown, will find it; but also he who clings to it, seeking to preserve it, will lose it.

Live in the present moment. Start your self-investigation and self-enquiry of the divine. Be in the godliness.

Whether or not materialism is true, there is no basis for the idea that humans are special in being self-aware. There is nothing uniquely human in the flicker of sentience that is commonly called consciousness. Dolphins delight in watching themselves in mirrors when they are having sex, while chimps react to the death of those they care for in much the same ways that humans do. It will be objected that these animals have no clear understanding of the kind of creature they are or what it means to die. In this regard too, however, they are no different from humans. The idea that consciousness is a mystery is a prejudice inherited from monotheism. The early seventeenth-century French philosopher René Descartes believed that animals other than humans are insensate machines. Obviously, this was a restatement in rationalist terms of the Christian belief that only humans have souls. Even if mind and matter were categorically distinct, that would not mean humans alone have minds. It was reported that in order to test his theories, Descartes used to throw animals out of the window and observe their reactions. Looking at behaviour of this kind, one might reasonably conclude that humans are the senseless machines.

Society mainly uses the concept of self to chain man’s thoughts and behaviour to a pole called ‘I’.

One would think he was going to have his throat cut," said the Controller, as the door closed. "Whereas, if he had the smallest sense, he'd understand that his punishment is really a reward. He's being sent to an island. That's to say, he's being sent to a place where he'll meet the most interesting set of men and women to be found anywhere in the world. All the people who, for one reason or another, have got too self-consciously individual to fit into community-life. All the people who aren't satisfied with orthodoxy, who've got independent ideas of their own. Every one, in a word, who's any one. I almost envy you, Mr. Watson." Helmholtz laughed. "Then why aren't you on an island yourself?" "Because, finally, I preferred this," the Controller answered. "I was given the choice: to be sent to an island, where I could have got on with my pure science, or to be taken on to the Controllers' Council with the prospect of succeeding in due course to an actual Controllership. I chose this and let the science go." After a little silence, "Sometimes," he added, "I rather regret the science. Happiness is a hard master–particularly other people's happiness. A much harder master, if one isn't conditioned to accept it unquestioningly, than truth." He sighed, fell silent again, then continued in a brisker tone, "Well, duty's duty. One can't consult one's own preference. I'm interested in truth, I like science. But truth's a menace, science is a public danger. As dangerous as it's been beneficent. It has given us the stablest equilibrium in history. China's was hopelessly insecure by comparison; even the primitive matriarchies weren't steadier than we are. Thanks, l repeat, to science. But we can't allow science to undo its own good work. That's why we so carefully limit the scope of its researches–that's why I almost got sent to an island. We don't allow it to deal with any but the most immediate problems of the moment. All other enquiries are most sedulously discouraged. It's curious," he went on after a little pause, "to read what people in the time of Our Ford used to write about scientific progress. They seemed to have imagined that it could be allowed to go on indefinitely, regardless of everything else. Knowledge was the highest good, truth the supreme value; all the rest was secondary and subordinate. True, ideas were beginning to change even then. Our Ford himself did a great deal to shift the emphasis from truth and beauty to comfort and happiness. Mass production demanded the shift. Universal happiness keeps the wheels steadily turning; truth and beauty can't. And, of course, whenever the masses seized political power, then it was happiness rather than truth and beauty that mattered. Still, in spite of everything, unrestricted scientific research was still permitted. People still went on talking about truth and beauty as though they were the sovereign goods. Right up to the time of the Nine Years' War. That made them change their tune all right. What's the point of truth or beauty or knowledge when the anthrax bombs are popping all around you? That was when science first began to be controlled–after the Nine Years' War. People were ready to have even their appetites controlled then. Anything for a quiet life. We've gone on controlling ever since. It hasn't been very good for truth, of course. But it's been very good for happiness. One can't have something for nothing. Happiness has got to be paid for. You're paying for it, Mr. Watson–paying because you happen to be too much interested in beauty. I was too much interested in truth; I paid too.

The existence of such objects also supports the suggestion made in the Introduction that human beings are directed toward the impersonal as well as toward the personal. These very early manifestations of investing impersonal objects with significance are evidence that man was not born for love alone. The meaning attaching to such objects may later become invested in objects of scientific enquiry, or in any of the manifold aspects of the external world which engage adult attention.

It was about six weeks before I left Madura for good that a great change in my life took place . It was quite sudden. I was sitting in a room on the first floor of my uncle’s house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden, violent fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear. I just felt, ‘I am going to die,’ and began thinking what to do about it. It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there. The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: ‘Now death has come; what does it mean? What is it that is dying? This body dies.’ And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word ‘I’ or any other word could be uttered, ‘Well then,’ I said to myself, ‘this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body ‘I’? It is silent and inert but I feel the full force of my personality and even the voice of the ‘I’ within me, apart from it. So I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit.’ All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought-process. ‘I’ was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centred on that ‘I’. From that moment onwards the ‘I’ or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Other thoughts might come and go like the various notes of music, but the ‘I’ continued like the fundamental sruti note that underlies and blends with all the other notes. Whether the body was engaged in talking, reading, or anything else, I was still centred on ‘I’. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it. I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it... One of the features of my new state was my changed attitude to the Meenakshi Temple. Formerly I used to go there occasionally with friends to look at the images and put the sacred ash and vermillion on my brow and would return home almost unmoved. But after the awakening I went there almost every evening. I used to go alone and stand motionless for a long time before an image of Siva or Meenakshi or Nataraja and the sixty-three saints, and as I stood there waves of emotion overwhelmed me.

Most of the ideas which are capable of making a powerful impression on the mind, whether simply of pain or pleasure, or of the modifications of those, may be reduced very nearly to these two heads, self-preservation, and society.

Thinking’ is in almost all cases a euphemism for ‘self-storytelling’.

You have not yet reaped the sweetest fruits of meditation, if you still do not meditate only to meditate.

At first, meditation reveals to you, and then reminds you … every second, that among the body, the mind, and the awareness you are the third.

You do not think. You are thought … and therefore a thought.