I have always been much taken with this being since I was 16 when first introdueced to his wisdom. I however have never been ripe enough to employ his wisdom 100% so I use other methods instead namely Kriya.
There may be those out there who are ripe enough though and to those I make these sources of wisdom known.
If ever there was a truly Self Realized Guru being, this is the one.
Who Am I? (Nan Yar?)
As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one?s self, and as happiness alone is the cause for love, in order to gain that happiness which is one?s nature and which is experienced in the state of deep sleep where there is no mind, one should know one?s self. For that, the path of knowledge, the inquiry of the form ?Who am I??, is the principal means.
The free download can be found here
http://www.messagefrommasters.com/Ebooks/Ramana_Maharshi_Books/Who_Am_I.pdf
and also an excerpt from spiritual Instructions found here
CHAPTER II PRACTICE
(Abhyasa)
As the Self of a person who tries to attain Self-realization is not different from him and as there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one?s own nature, the seeker of Liberation realizes, without doubts or misconceptions, his real nature by distinguishing the eternal from the transient, and never swerves from his natural state. This is known as the practice of knowledge. This is the enquiry leading to Self-realization.
2. Can this path of enquiry be followed by all aspirants?
This is suitable only for the ripe souls. The rest should follow different methods according to the
state of their minds.
3. What are the other methods?
They are (i) stuti, (ii) japa, (iii) dhyana, (iv) yoga,(v) jnana, etc.
(i) stuti is singing the praises of the Lord with a great feeling of devotion.
(ii) japa is uttering the names of the gods or sacred mantras like Om either mentally or verbally.(While following the methods of stuti and japa the mind will sometimes be concentrated (lit. closed) and sometimes diffused (lit. open). The vagaries of the mind will not be evident to those who follow these methods).
(iii) dhyana denotes the repetition of the names, etc., mentally (japa) with feelings of devotion. In this method the state of the mind will be understood easily. For the mind does not become
concentrated and diffused simultaneously. When one is in dhyana it does not contact the objects of the senses, and when it is in contact with the objects it is not in dhyana. Therefore those who are in this state can observe the vagaries of the mind then and there and by stopping the mind from thinking other thoughts, fix it in dhyana. Perfection in dhyana is the state of abiding in the Self (lit., abiding in the form of ?that? tadakaranilai) .
As meditation functions in an exceedingly subtle manner at the source of the mind it is not difficult to perceive its rise and subsidence.
(iv) yoga: The source of the breath is the same as that of the mind; therefore the subsidence of either leads effortlessly to that of the other. The practice of stilling the mind through breath control (pranayama) is called yoga.
Fixing their minds on psychic centres such as the sahasrara (lit. the thousand-petalled lotus) yogis remain any length of time without awareness of their bodies. As long as this state continues they appear to be immersed in some kind of joy. But when the mind which has become tranquil emerges (becomes active again) it resumes its worldly thoughts. It is therefore necessary to train it with the help of practices like dhyana, whenever it becomes externalised. It will then attain a state in which there is neither subsidence nor emergence.
(v) jnana is the annihilation of the mind in which it is made to assume the form of the Self through the constant practice of dhyana or enquiry (vichara). The extinction of the mind is the state in which there is a cessation of all efforts. Those who are established in this state never swerve from their true state. The terms ?silence? (mouna) and inaction refer to this state alone.