Heavenly hosts and sahaja yoga

[Guest guest]

reading your website i came across something in regards to all the

heavenly hosts and dieties meditating the exact same way sahaja

yogi's meditate . I was wondering why i haven't heard any references

to meditation at all, much less of this sort in various religons

holy books? IS this something just brought to the earthly realm in

1970, or has this technique been around for far longer? I'm assuming

since Buddhism was based on the teachings of meditation by buddha

(excuse my ignorance if i am wrong),then so would the style of

meditation practiced by buddhist monks. IF that is the case and

buddha was observed meditating like a sahaja yoga in the kingdom of

God within, then why do the buddhist monks not practice in the same

fashion and probably know very little about kundalini awakening or

anything taught in sahaja yoga?

 

Thanks

 

Frances

[Guest guest]

shriadishakti , " francesyfp " <francesyfp>

wrote:

> reading your website i came across something in regards to all the

> heavenly hosts and dieties meditating the exact same way sahaja

> yogi's meditate . I was wondering why i haven't heard any

references

> to meditation at all, much less of this sort in various religons

> holy books? IS this something just brought to the earthly realm in

> 1970, or has this technique been around for far longer? I'm

assuming

> since Buddhism was based on the teachings of meditation by buddha

> (excuse my ignorance if i am wrong),then so would the style of

> meditation practiced by buddhist monks. IF that is the case and

> buddha was observed meditating like a sahaja yoga in the kingdom of

> God within, then why do the buddhist monks not practice in the same

> fashion and probably know very little about kundalini awakening or

> anything taught in sahaja yoga?

>

> Thanks

>

> Frances

 

In Sahaja there is no duality; it is perfect like the sky.

The intuition of this ultimate truth destroys all attachment and it

shines through

the darkness of attachment like a full moon in the night.

Sahaja cannot be heard with the ears, neither can it be seen with the

eyes;

It is not affected by air nor burnt by fire;

It is not wet in intense rain, it neither increases nor decreases,

It neither exists nor does it die out with the decay of the body;

The Sahaja bliss is only oneness of emotions – it is oneness in

all.

Our mind and the vital wind are unsteady like the horse;

But in the Sahaja-nature both of them remain steady.

When the mind thus ceases to function and all other ties are torn

aside,

All the differences in the nature of things vanish; and at that time

there is neither the Brahman nor the Sudra.

Sahaja cannot be realized in any of its particular aspects – it

is an

intuition of the whole, the one underlying reality pervading and

permeating all diversity.

As the truth of the lotus can never be found either in the stalk or in

the leaves, or in the petals or in the smell of the lotus, or in the

filament, - it lies rather in the totality of all these parts, - so

also Sahaja is the totality which can only be realized in a perfectly

non-dual state of mind.

From it originate all, in it all merge again, - but it itself is free

from all existence and non-existence – it never originates at all.

 

(Saraha, 8th century Buddhist, eastern India)