Self-Realization

Upanishads says that "The soul cannot be perceived by sermons, or through intellectuality, or by too much listening to discourses on spirituality"
Self realization means having a clear and irrefutable experience of the real natures of one's Self-Identity (immortal soul) and of the transient body. The experience of Self-Realization, however, is not a routine process of daily life. It does not take much effort to cram a piece of literature and endlessly talk about theoretical aspects of any field of knowledge. One may claim to know ten times more about the subject elucidated in this article and put forward forceful arguments in support of one's own point of view. One may also point out scriptural discrepancies in its description. Such things would, at most, take the seeker to the threshold of the temple of self. Sheer cramming does not make one a scholar. The scriptures clearly state that one cannot interact with the soul by indulging in debates, intellectual cogitations or listening to sermons on the subject.
Whatever the reader has been reading about this subject so far is likely to confuse him, unless Divine Grace makes him worthy of understanding. If the reader finds the subject interesting and is desirous of knowing the real nature of his inner self, he is welcome to follow th spiritual practices recommended herein.
Begin on a clean Slate
For climbing up the peak of a mountain, first one has to reach the foot of the hill and decide upon the route to be undertaken. The same process is applicable to the uphill task of Self-Realization.
Each field of expertise has its own specific curriculum. Whatever is one's experience and knowledge in other fields, for a new unknown discipline, a beginning has to be made at the primary, kindergarten level. The spiritual seeker, irrespective of his attainment in other fields of knowledge, should not feel embarrassed in learning the alphabets of Self-Realization. Overlooking all personal qualifications and experience, through these lessons, the aspirant is being encouraged to proceed like a beginner on a clean slate. It would make assimilation easier and progress faster.
Put this question to yourself. What do I mean when I say "I"? Animals, birds and other less evolved species of biological kingdom do not have this pronounced concept of "I". Although like human beings, they too feel pleasure, pain and comforts, nevertheless their mental processes do not transcend physical requirements of the body. For instance, a donkey does not know why it is bearing a burden or what is its relationship to the person who is using it as a beast of burden. Though it does feel the discomfort of the burden and feels satiated on being fed fresh fodder, it does not react to sense stimulations like human being. For such lower orders of living species, the body alone is the reality of self.
Though in course of progressive evolution, we human beings have acquired a superior intellect, how many of us are aware of the reality of self? We come across quite a few persons who claim to be familiar with the self, but there is a world of difference between awareness of the reality and talking about it. people mechanically record in their memory, whatever little they come to know from others about reality of self (ATMA-GYAN) and replay this programmed information in course of discussions from time to time. Then there are many others, who have never heard of existence of an entity called soul. Such individuals are still infants as far as growth of intelligence are concerned. Their little world remains confined to instinctive, automated reactions to animal urges like hunger, sleep, fear, sex, anger, greed, infatuation, etc. Intellectual engagements of such persons do not go beyond matters related to physical requirements. Amongst such persons, the dull headed become satisfied with crude means of enjoyment, whereas the so-called intelligent ones endeavor to refine and beautify the means and methods of sense indulgence. An individual belonging to an underdeveloped country derives the same pleasure in riding an animal-driven cart, which a rich person of the developed world has while driving his expensive car. Basically, both derive the same sense of pleasure.
In today's world, whatever progress human intelligence has made has been predominantly utilized for physical comforts and pleasure. Today, for most of the civilized persons of the society, the body itself is the reality of self (Deh-Atma-Buddhi). Thought, for the sake of religiosity, such individuals perfunctorily follow the traditional rituals, these are meant for superficial satisfaction only and have no relevance whatsoever to realization of Supreme Truth about the Self (ATMA-GYAN). For instance, such acts as philanthropy are regarded as virtuous activities; but these do not necessarily lead to spiritual search unless performed as part of Sadhana, without expectation of name fame or other rewards. Though such rituals as Yajna and Tap, endeavors for acquiring spiritual wisdom and work for welfare of society are considered by scriptures as essential duties of all human beings, to whatever faith they subscribe, these do not, by themselves, take one closer to the discovery of indwelling soul. Soul (ATMA) is so infinitesimally rarefied (Sookshma) that it cannot directly interact with any material object. It is beyond the reach of any physical endeavor involving money, rituals, altruism and glorification of persons or places of worship.