「世界は心の反映」についての説明

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「世界は心の反映」についての説明

ラマナ・マハルシとの対話より

 ラマナ・マハルシが、質問者に「世界は心の反映です」という、説明をしています。

 この方法で、無意識にある前提や思い込み (執着や険悪の感情や考え) を、書き換えます。この方法では、小さな成功体験を繰り返すことで、自信になり確信を持つようになります。

「世界は心の反映」

さらに、Sri Bhagavanは、続けました。

    マハラシ
    「鏡は物体を映し出しますが、その反映は実在ではありません。なぜなら、反映は鏡なしには存在できないからです」
    Further on, Sri Bhagavan continued: The mirror reflects objects; yet they are not real because they cannot remain apart from the mirror.

 

「世界は心の反映」についての説明

 YouTube の動画から、「『世界は心の反映』についての説明」の朗読です。


 ラマナ・マハルシ:「世界は心の反映」についての説明
 1938年01月08日の対話より (04:36)

ラマナ・マハルシ:「世界は心の反映」についての説明 – YouTube
https://youtu.be/Z2t9Q89Bx4Q

artmnet0
https://www.youtube.com/channel/UCWcmOzVGya4x1jTd3rGrIAg
Published on Oct 4, 2013 (4:37)
『ラマナ・マハルシとの対話』より抜粋朗読。
dialogs with Sri Ramana Maharshi from “Talks”

Talks with Sri Ramana Maharshi

 『ラマナ・マハルシとの対話』より抜粋朗読より

 「『世界は心の反映』についての説明」の「Talk 442. Talk 443. 」の英語全文です。

 

対話 – Talk 442. Talk 443. の英語全文です

8th January, 1938

Talk 442.
While explaining a stanza of his own Sri Bhagavan observed: The sun illumines the universe, whereas the Sun of Arunachala is so dazzling that the universe is obscured and an unbroken brilliance remains. But it is not realised in the present state and can be realised only if the lotus of the heart blossoms. The ordinary lotus blossoms in the light of the visible sun, whereas the subtle Heart blossoms only before the
Sun of Suns. May Arunachala make my heart blossom so that His unbroken brilliance may shine all alone!

    Further on, Sri Bhagavan continued: The mirror reflects objects; yet they are not real because they cannot remain apart from the mirror.

— 428 —

Talks with Sri Ramana Maharshi

    Similarly, the world is said to be a reflection in the mind as it does not remain in the absence of mind. The question arises: if the universe is a reflection, there must be a real object known as the universe in order that it might be reflected in the mind. This amounts to an admission of the existence of an objective universe. Truly speaking, it is not so.

    Therefore the dream illustration is set forth. The dream world has no objective existence. How then is it created? Some mental impressions should be admitted. They are called vasanas. How were the vasanas in the mind? The answer is: they were subtle. Just as a whole tree is contained potentially in a seed, so the world is in the mind.
    Then it is asked: A seed is the product of the tree which must have existed once in order that it may be reproduced. So the world also must have been there some time. The answer is, No! There must have been several incarnations to gather the impressions which are re-manifested in the present form. I must have existed before as I do now. The straight way to find an answer will be to see if the world is there. Admitting the existence of the world I must admit a seer who is no other than myself. Let me find myself so that I may know the relation between the world and the seer.

    When I seek the Self and abide as the Self there is no world to be seen.
    What is the Reality then? The seer only and certainly not the world.
    Such being the truth the man continues to argue on the basis of the reality of the world. Whoever asked him to accept a brief for the world?
    Yoga Vasishta clearly defines Liberation as the abandonment of the false and remaining as Being.

    Talk 443.
    A visitor asked: The illustration of the mirror relates to the sense of sight only. The world is perceived by the other senses also. Can the unreality be established in relation to the other senses as well?

    M.: A figure on the screen in the cinema show appears to watch the whole world. What is the reality behind the subject and the object in the same show? An illusory being watches an illusory world.

    D.: But I am the witness of the show.

    M.: Certainly you are. You and the world are as real as the cinema figure and the cinema world.

— 429 —

Talks with Sri Ramana Maharshi

Talk 444.
An advocate visitor: The mind becomes aware of the world through the senses. When the senses are active, one cannot help feeling the existence of the world. How can karma yoga be of any use for pure awareness?

M.: The world is perceived by the mind through the senses. It is of the mind. The seer sees the mind and the senses as within the Self and not apart from it. The agent, remaining unaffected by the actions, gets more purified until he realises the Self.

The End

9th January, 1938

Talk 445.

— 430 —


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