Ramesh Balsekar

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Ramesh Balsekar (May 29, 1917September 27, 2009) was a disciple of the late Sri Nisargadatta Maharaj, a renowned Advaita master. From early childhood, Balsekar was drawn to Advaita, a nondual teaching, particularly the teachings of Ramana Maharshi and Wei Wu Wei. He has written more than 20 books, was president of the Bank of India, and received guests daily in his home in Mumbai.


  • All there is, Consciousness. And the mind is merely a reflection of that Consciousness. Mind is a collection of thoughts which arise and are not disposed of, they are collected. Mind is merely a collection of thoughts, or a collection of impressions which makes up this "me," this self image. That image is made up of various thoughts and impressions not all the thoughts and impressions, but only selected thoughts and impressions. Therefore, the "me" as a self-image is an inaccurate image."
  • Brain is inert matter. Brain cannot create any thoughts. Brain can only react to the thoughts which come from outside and then get involved.
    • (Page 75, Consciousness Speaks - Conversations with Ramesh S. Balsekar)
  • Birth and death are nothing but integration and disintegration, the appearance and subsequent disappearance of the phenomenal objects in manifestation. True understanding, apperception, includes the understanding that there is no separation between understanding and action.
    • (Page 49)
  • Universal Consciousness in movement knows itself. But it doesn't have to know each individual for the simple reason that it sees the whole plot as one whole plot.
    • (page 38)
  • What is manifestation? It is just a sudden spontaneous concurrent appearance in Consciousness, within Consciousness, brought about by Consciousness. In that manifestation, the human being is just one object. Basically, as far as the manifestation is concerned, there is no difference between the human being and the inanimate object. So where does the question of individuality arise at all? That arises because in the inanimate object, consciousness is not there in the form of sentience. The human being is endowed with sentience, like any animal. Sentience enables the senses to work. The human being is essentially an inanimate object plus sentience, precisely like any other animal or insect which has the feeling of being present, the sense of presence.
  • In addition to that sentience, which the insect or animal has, the human being is endowed with intellect. Intellect is what is cognized, which the animal need not do. So it is this power of the intellect to discriminate and interpret what is cognized that gives the individual being a sense of individuality and makes him consider himself something special in this manifestation. What is more, he goes to the extent of believing that the entire manifestation has been created for his benefit! So, all the time he is thinking, In what way can I benefit by exploiting nature?" And the extent to which the human being has 'benefited' himself, we can all see.
    • (Page 16)

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