The Indweller (Antharayamin) is the only Being worth considering and realizing

[Guest guest]

The Indweller (Antharayamin) is the only Being worth considering and

realizing

 

, " jagbir singh "

<adishakti_org wrote:

>

> " The Paraclete, " the one who is to come, " is mentioned in the Bible

> in the Gospel of John. The term is used in two ways: First, the

> author of the book uses it in reference to Christ's ministry on

> Earth (both before and after his death) and second, Christ himself

> uses the term to describe a mysterious figure that will be sent to

> the disciples after his death to " be with them always. "

>

> The Paraclete must be SIMULTANEOUSLY both human and divine,

> visible and invisible, outward and inward, temporary and permanent.

> The www.adishakti.org gives incontrovertible evidence that Shri

> Mataji Nirmala Devi is also the incarnation of the Paraclete (Adi

> Shakti) within, One and the same - both SIMULTANEOUSLY human and

> divine, visible and invisible, outward and inward, temporary and

> permanent. The present slow physical demise of Shri Mataji is but a

> calm, serene prelude to awaken and enable all believers to begin

> seeking the divine, invisible, inward and permanent Paraclete who

> will be with them forever. (Please understand that " forever " is not

> just in the Sahasarara within till physical death on Earth, but

> " forever " as in the eternal afterlife.)...

>

> Shri Mataji is the Sadguru and Avatar who establishes for Her

> devotees direct communion with the Divine Mother within - to " be

> with them always " and comforting them at all times on Earth during

> these difficult days of the Last Judgment and Resurrection. She is

> your Indweller. She is your partner always. There is no friend like

> the Indweller (Antharayamin). Resort to Her. Take Refuge in Her.

> Realize Her and be free.

>

> Jai Shri Ganapathi,

>

> jagbir

>

 

 

Brihadaranyaka Upanishad CHAPTER III

Seventh Brahmana (Continued)

 

THE NATURE OF THE INNER CONTROLLER

 

" This description of the Antaryamin, or the internal Ruler, is given

from three stand-points - the transcendent, or the Adhidaivika

description, the physical, or the objective, known as the

Adhibhautika, and the internal or the subjective, known as the

Adhyatmika. All the gods, all the celestials are controlled by this

principle. All the elements are controlled by this principle. And

every individual being also is controlled by this principle.

 

yah sarvesu bhutesu tisthan, sarvebhyo bhutebhyo'ntarah, yam sarvani

bhutani na viduh, yasya sarvani bhutani sariram, yah sarvani bhutani

antaro yamayati, esa to atmantaryamy amrtah ity adhibhutam;

athadhyatmam.

 

Yah sarvesu bhutesu tisthan: In all beings, this is seated.

Sarvebhyo bhutebhyo'antarah: He is internal to all beings. He is

internal to you; internal to me. Though one individual is outside

the other, one is exclusive of the other, this principle is interior

to all. Each individual may be regarded as an object to the other

but this persists in existing as the internal Reality of every

individual. While it is internal to me, it is internal to you also,

despite the fact that you are external to me and I am external to

you. So the externality of ourselves as personalities, or

individuals, does not, in any way, affect the internality of this

Reality. So all the external manifestations, not withstanding, this,

remains as a Supreme internality. Every being. is controlled by it.

Yam sarvani bhutani na viduh: Yet no one can know it - yasya sarvani

bhutani sartram, yah sarvani bhutani antaro yamayati, esa to

atmantaryamy amrtah ity adhibhutam; athadhyatmam.

 

The Prana that we breathe, the breath within, is also the function

of this Reality within. The Prana, the speech (Vak), the eyes

(Caksu), the ears (Srotre), the mind (Manas), the intellect

(Vijnana) and all the things you call as your own, in this

individual body - all these are but formations of this one Being. It

appears as the celestials when you visualise it from the

transcendental level; it appears as the universe outside when you

visualise it from the external point of view, and it appears as the

individuals when you conceive it as the visible bodies of Jivas.

There is no separate group of gods, or celestials, other than this.

There is no world or universe outside this. And there are no

individuals, external to it. No gods, no world, no individuals! All

these three sets of apparent reality are only the manifestations or

rather appearances of this one Supreme Being.

 

The term internal has a very special sense in this context. Just as

we are inside a hall, we may wrongly imagine that this Reality is

internal to the bodies of individuals, worlds etc. It is not

located " inside " in that spatial sense or in a temporal sense. It is

a philosophical concept or a metaphysical one. It is a highly

intricate concept which cannot be absorbed into the mind, inasmuch

as the mind usually thinks in terms of space and time. Whenever we

speak of 'inside', we mean 'inside' in space. But this is not a

spatial insideness. It is a spiritual existence, a condition of

consciousness which is called " internal " because it cannot be

regarded as an object of observation. You cannot observe

consciousness; you cannot observe your own self; you cannot observe

your own understanding or your awareness. You cannot even think it,

because even thinking is a spatial activity of the mind. So, in that

sense it is internal. It is the Reality. It cannot be seen because

it is necessary, for the act of seeing. Without its operation,

without its Being, without its existence, nothing can be seen. You

cannot think; you cannot hear; you cannot understand, unless That is

there. So, how can you apply this yardstick or measuring rod of

perception to that Reality which is the Cause of even your

perception, hearing, understanding etc.?

 

yo retasi tisthan retaso'ntarah, yam reto na veda, yasya retah

sariram, yo reto'ntaro yamayati, esa ta atmantaryamy amrtah: adrsto

drasta, asrutah srota, amato manta avijnato vijnata. nanyti'to'sti

drsta. nanyo'to'sti srota nanyo'to'sti manta, nanyo'to'sti vijnata:

esa to atmantaryamy amrtah: ato'nyad artam. tato hoddalaka arunir

upararama.

 

Esa ta atma: In short, this is the Atman. What we call the

Antaryamin, or the Immanent Reality, is the Atman, the Self. When we

say it is the Self, we mean it is Consciousness. We mean both things

in the same, sense. It is an awareness which cannot be the object of

another awareness. Therefore, it is not capable of being seen.

Adrsto drasta: This Reality is the unseen Seer of all beings. You

cannot see it, but it sees you. It sees everyone, but no one can see

it - adrsto drasta. Asrutah srota: It can hear everything, but no

one can hear it. Amato manta: You cannot think it, but it can think

you. Avijnato vijnata: You cannot understand it, but it can

understand you. Nanyo'to'sti drasta: There is no other Seer but

that. Nanyo'to'sti srota: There is no hearer other than that.

Nanyo'to'sti manta. There is no thinker but that. Nanyo'to'sti

vijnata: There is no understander but that. So, if anyone thinks, it

is that which thinks; if anyone hears, it is that which hears; if

anyone sees, it is that which sees. If anyone understands anything,

it is not you or I that understand, it is that which understands. If

anyone does anything, it is that which does.

 

Esa ta atmantaryamy amrtah: " This is the Self; this is the internal

Ruler; this is the Reality. This is immortal, O' Uddalaka.

Everything else is useless. Other than this, nothing has any sense

or meaning - ato nyad artam. This is the only Being that is

worthwhile considering and approaching and realizing. "

 

THE NATURE OF THE INNER CONTROLLER

www.swami-krishnananda.org/brdup/brhad_III-07a.html

 

The Brihadaranyaka Upanishad by Swami Krishnananda

The Divine Life Society

Sivananda Ashram, Rishikesh, India

 

 

" Chuang-tzu's descriptions of the indescribable Tao, as well as

those who have attained union with the Tao, are invariable poetic.

The perfect man has identified his life rhythm so completely with

the rhythm of the forces of nature that he has become

indistinguishable from them and shares their immortality and

infinity, which is above the cycle of ordinary life and death. He

is " pure spirit . . . " " A man like this rides the clouds as his

carriages and the sun and moon as his steeds. " . . ,

 

These wonderings are journeys within oneself; they are roamings

through the Infinite in ecstasy. Transcending the ordinary

distinction of things and one with the Tao, " the Perfect Man has no

self, the Holy Man has no merit, the Sage has no fame. " He lives

inconspicuously among men, and whatever applies to the Tao applies

to him. "

 

The New Encyclopaedia Britannica (1992.)

 

 

" To find God within oneself it would seem necessary at least to

acknowledge his existence. The knotty question of whether God

exists, and if so, where, points up a basic difference between

Eastern and Western systems of consciousness. The Eastern search for

God is directed within the individual; the Western search, without.

The Eastern sage believes God is within and integral to human

existence. The consciousness of Western religion says God is

separate from man, superior to him, and that the deity's existence

must be accepted on faith. "

 

Shirley Maclaine, Going Within: A Guide for Inner Transformation

(Bantam Books, 1989, p. 81.)

 

 

" Liberation from suffering is the goal of all Indian philosophies

and techniques of meditation. No knowledge has any value if it does

not pursue the salvation of man. " Except for that [i.e. except for

the Eternal that resides in the Self, nothing is worth knowing "

(Svetasvatara Up. 1.12.) " Salvation " involves transcending the human

condition . . . it employs images of deliverance from bonds and of

tearing the veil, or of awakening, remembering, and so forth . . .

only one Being — brahman — exists, and when the sage, by meditation

of yogic type, experientially grasps his own atman, he awakens in

the light and the bliss of an eternal present. "

 

Mircea Eliade, A History of Religious Ideas 2

(The University of Chicago Press, 1985, p. 46-51.)

 

 

" Hindu philosophical thought is characterized by a belief in the

principal of brahman, the " universal soul. " Uncreated, limitless,

all-embracing and eternal, brahman is the ultimate reality: it is

the subtle essence that underlies the universe; and, at the same

time, it constitutes the innermost self or soul (atman) of each

individual.

 

In the older Vedic religion, the term brahman referred to various

forms of sacred power, which were manifested in Vedic ritual.

Speculation on this sacred power led to contemplation of the

connections that link the elements of ritual with both the macrocosm

of external nature and the microcosm of the inner life of the

individual. Such introspection culminated in the belief that there

is a single essence (brahman) that underlines all existence and

animates all beings.

 

A person's realization of the identity and unity of atman and

brahman is believed to bring about liberation, because at that

moment he or she is freed from all restraints of the mind and body,

and thereby transcends all distinctions . . .

 

To realize that brahman and atman are ultimately the same is no easy

task. The Chandogya Upanishad likens the learning process to

crossing the ocean of suffering. An individual comes to know brahman

through meditating on the nature of the self. "

 

Professor Mary McGee, Eastern Wisdom

(Duncan Baird Publishers, England, 1996 p. 18.)

 

 

 

" I have given you that which has been beyond the reach of very great

sages and saints. "

 

Shri Mataji Shri Nirmala Devi

 

 

" Sahaja Yoga is a revolution and the revelation of the Absolute

Truth. All of us must be aware of the great importance of Sahaja

Yoga in our times. "

 

Shri Mataji Nirmala Devi

 

 

" I am here to do the job of God Almighty. And when you are My

children, all right, His Grace will work it out. He will look after

you. He will make you grow . . .

 

Today that's the big time that I declare that it is the Universal

Religion, the Nirmala Religion, which is formed out of My teachings

of Love . . . You are out for a very big work of Virata. How much

you know about the Divine, nobody has known so far! . . .

 

My Life, My Mission, My Existence, My Everything is for the purpose

of emancipation of humanity . . . Please remember you are born of

very brave Mother. Please try to rise. Be proud that you are doing

such tremendous task. Have that feeling of great valor. Then only,

then only can we achieve results. "

 

Shri Mataji Nirmala Devi

The Slavery Of Selfishness, Bordi, India — February 6, 1985

[Guest guest]

In 1985, Shri Mataji said:

 

" I am here to do the job of God Almighty. And when you are My children, all

right, His Grace will work it out. He will look after you. He will make you grow

.. . .

 

Today that's the big time that I declare that it is the Universal Religion, the

Nirmala Religion, which is formed out of My teachings of Love . . . You are out

for a very big work of Virata. How much you know about the Divine, nobody has

known so far! . . .

 

My Life, My Mission, My Existence, My Everything is for the purpose of

emancipation of humanity . . . Please remember you are born of very brave

Mother. Please try to rise. Be proud that you are doing such tremendous task.

Have that feeling of great valor. Then only, then only can we achieve results. "

 

(The Slavery Of Selfishness, Bordi, India — February 6, 1985)

 

 

Dear Jagbir and All,

 

When Shri Mataji said those momentous words of:

 

" I declare that it is the Universal Religion, the Nirmala Religion " ... " Time

Itself " ... must have stood still! All the deities, angels, and God Almighty

Himself must have listened in rapt attention to this declaration. After all, it

was the first time that any Incarnation or prophet initiated their own religion,

as this was previously left to their followers to do so!

 

However, true to Her Word, Shri Mataji took care of everything. She left nothing

undone or unfinished. She declared Her Universal Religion, Her Nirmala Religion.

This was in Bordi, India as early as 1985. She said in relation to this

universal religion that it:

 

" is formed out of My teachings of Love. "

 

A " Nirmala " or " Pure " religion is one that has not been meddled with. It comes

purely from the teachings of love of the Incarnation, in this case, from the

Incarnation of the Adi Shakti, the Holy Spirit, the Comforter. It is untainted

by the modifications of man.

 

Shri Mataji always warned that SY's were not to do to Her " Nirmala Religion "

what past priests had done to past Incarnation's and prophet's teachings. They

were not to meddle with or alter those teachings in any way. (Shri Mataji said

this specifically to all of us SY's over and over and over again. Therefore, She

meant it specifically for 'priestly types' in Sahaja Yoga itself. She was not

referring to anyone outside of Sahaja Yoga, when She said this to us.)

 

Especially Her Teachings were " not to be organised " because She explained that

the Absolute Truth can never be organised. It can only be understood and

followed. (If a person does not understand Her Teachings in their Purity, that

does not give them the right to change it to suit their own understanding of it,

but that is what the priestly types have always done.)

 

'Organising the Truth' is to also diminish or lessen it. That is why Shri Mataji

was against any organisation of Her Truth. Her Absolute Truth of " Nirmala

Religion " is unalterable and stands absolutely unchallenged. It also stands the

Test of Time. Shri Mataji wanted no priestly types to interfere, reorganise,

reinterpret or give deviant readings of Her Teachings.

 

Her " Nirmala Religion " could only remain pure while there were no 'priestly

fingers' dabbling in the 'Nirmala Religious Pie'. This 'priestly dabbling' of

'priestly fingers' in the 'Nirmala Religious Pie' was always a concern that Shri

Mataji had. Please note, for instance, that Shri Mataji did not form an

administrative body until approximately twenty years later after the above

speech... and this body was only to look after and administer monies,

properties, and videotapes... (in other words, to look after the material

aspects that needed to be looked after.)

 

Shri Mataji referred to this administrative body as those who would 'lick the

stamps and post the letters'... thus making it very clear that these types were

to be 'administrative fellows' and not 'priestly fellows'. There was nothing

more to that role according to Her. It was not to be any sort of priestly

domain. It was solely for Mundane Administrative Purposes Only.

 

The spiritual role was given to each individual Sahaja Yogi to fulfill that

within themselves, which nobody can do for you. We are to become our own master,

teacher, and guru, through the Grace of the Holy Spirit Within. Shri Mataji

incarnated to introduce us to Her. Shri Mataji did not incarnate and form a

Movement of Love, just so that the perennial priestly class can have a nice

religious ride at being religious rulers all over again! That was the last thing

that She wanted, folks!

 

That is why Shri Mataji has said that it is a " spiritual test " to be in any type

of a leadership position in SY. It is a " spiritual test " because once the

'priestly types' who incarnate over and over again, (and who are no better than

the rank and file but act like they are)... get into any kind of SY leadership

positions, they invariably rearrange the 'religious pie' to suit themselves...

according to their own view. Also, once the 'priestly fingers' get into that

pie, it is immaculate no more. It is no longer " Nirmala " (Pure). It becomes

tainted. Once any priestly types try and organise an Incarnation's or a

prophet's teachings, these teachings become " less " than what the Incarnation and

prophet originally " gave " .

 

However, inspite of Shri Mataji's handling of leaders, ousting of leaders,

warnings to leaders, denouncements of leaders, they have again risen past the

prescribed boundaries (maryadas) that She gave them as " mere administrators " . It

is not that She gave them no warnings, because She did! Evidence of the misuse

of their positions of power will reveal that wrong power is being exercised over

individual SYs. Fast forward to the present, to 2006... and we have just that!

 

The Nirmala Religion remained immaculate while nobody organised Her

teachings, i.e. " made it into an organised religion " . It is obvious to many SY's

that the Sahaja Yoga Subtle System Religion (SYSSR) is not the original " Nirmala

Religion " because WCASY have their fingerprints all over it. The SYSSR can also

not stand on its own two feet, unlike Shri Mataji's " Nirmala Religion " , because

only the " Nirmala Religion " which is formed out of Shri Mataji's teachings of

Love... can do that!

 

It stands to reason then... that with the SYSSR not being Shri Mataji's " Nirmala

Religion'... why the priestly types who organised the SYSSR are having to do so

many backward flips to try and uphold and defend their own version of Shri

Mataji's Pure and Immaculate Teachings. What they still fail to realise is a

basic truth, and this is that Shri Mataji's teachings never needed to be

organised in the first place! They only needed to be understood and followed!

That is all!

 

There is no doubt that Shri Mataji's " Nirmala Religion " continues on

in the hearts, minds, and souls of Her Children and Her Devotees. As

far back as 1985, about twenty years ago, Her Children and Her

Devotees would have rejoiced greatly that no priestly types would be

able to 'pip Her at the post'... as it were, and create their own

religion out of Her Teachings. However, unbelievably it has happened;

they have organised Her Truth into a SYSSR lesser truth and gone

against Her Express Wishes not to form their own religion in the Name

of Her " Nirmala Religion " . That is why, Her Message now goes out to

the world from outside of the Organisation of Sahaja Yoga, just as

Shri Mataji warned would happen, if SY's inside of the Organization

" were not up to the job. "

 

However, even so, there is still hope. There is ever hope! The forces

for transparency and Truth are uppermost now. The world is changing.

One day Truth will break even all the SY Priestly Boundaries; this is

my belief. In conclusion, i love these words of Shri Mataji:

 

" My Life, My Mission, My Existence, My Everything is for the purpose

of emancipation of humanity . . . Please remember you are born of

very brave Mother. Please try to rise. Be proud that you are doing

such tremendous task. Have that feeling of great valor. Then only,

then only can we achieve results. "

 

Shri Mataji has given Her Life, Her Mission, Her Existence, Her

Everything, and She has given these for the emancipation of humanity.

We are born of Her. We need to rise. We need to be proud that we are

doing such a tremendous task. We need to have that feeling of great

valour. Only then, will we achieve results.

 

Lets do it... (whether old or new SY's) ... let's follow and listen

to Her only. Only She can lead the way forward!

 

love and best wishes,

 

violet

 

 

, " jagbir

singh " <adishakti_org wrote:

>

> The Indweller (Antharayamin) is the only Being worth considering

and

> realizing

>

> , " jagbir singh "

> <adishakti_org@> wrote:

> >

> > " The Paraclete, " the one who is to come, " is mentioned in the

Bible

> > in the Gospel of John. The term is used in two ways: First, the

> > author of the book uses it in reference to Christ's ministry on

> > Earth (both before and after his death) and second, Christ himself

> > uses the term to describe a mysterious figure that will be sent to

> > the disciples after his death to " be with them always. "

> >

> > The Paraclete must be SIMULTANEOUSLY both human and divine,

> > visible and invisible, outward and inward, temporary and

permanent.

> > The www.adishakti.org gives incontrovertible evidence that Shri

> > Mataji Nirmala Devi is also the incarnation of the Paraclete (Adi

> > Shakti) within, One and the same - both SIMULTANEOUSLY human and

> > divine, visible and invisible, outward and inward, temporary and

> > permanent. The present slow physical demise of Shri Mataji is but

a

> > calm, serene prelude to awaken and enable all believers to begin

> > seeking the divine, invisible, inward and permanent Paraclete who

> > will be with them forever. (Please understand that " forever " is

not

> > just in the Sahasarara within till physical death on Earth, but

> > " forever " as in the eternal afterlife.)...

> >

> > Shri Mataji is the Sadguru and Avatar who establishes for Her

> > devotees direct communion with the Divine Mother within - to " be

> > with them always " and comforting them at all times on Earth during

> > these difficult days of the Last Judgment and Resurrection. She is

> > your Indweller. She is your partner always. There is no friend

like

> > the Indweller (Antharayamin). Resort to Her. Take Refuge in Her.

> > Realize Her and be free.

> >

> > Jai Shri Ganapathi,

> >

> > jagbir

> >

>

>

> Brihadaranyaka Upanishad CHAPTER III

> Seventh Brahmana (Continued)

>

> THE NATURE OF THE INNER CONTROLLER

>

> " This description of the Antaryamin, or the internal Ruler, is given

> from three stand-points - the transcendent, or the Adhidaivika

> description, the physical, or the objective, known as the

> Adhibhautika, and the internal or the subjective, known as the

> Adhyatmika. All the gods, all the celestials are controlled by this

> principle. All the elements are controlled by this principle. And

> every individual being also is controlled by this principle.

>

> yah sarvesu bhutesu tisthan, sarvebhyo bhutebhyo'ntarah, yam sarvani

> bhutani na viduh, yasya sarvani bhutani sariram, yah sarvani bhutani

> antaro yamayati, esa to atmantaryamy amrtah ity adhibhutam;

> athadhyatmam.

>

> Yah sarvesu bhutesu tisthan: In all beings, this is seated.

> Sarvebhyo bhutebhyo'antarah: He is internal to all beings. He is

> internal to you; internal to me. Though one individual is outside

> the other, one is exclusive of the other, this principle is interior

> to all. Each individual may be regarded as an object to the other

> but this persists in existing as the internal Reality of every

> individual. While it is internal to me, it is internal to you also,

> despite the fact that you are external to me and I am external to

> you. So the externality of ourselves as personalities, or

> individuals, does not, in any way, affect the internality of this

> Reality. So all the external manifestations, not withstanding, this,

> remains as a Supreme internality. Every being. is controlled by it.

> Yam sarvani bhutani na viduh: Yet no one can know it - yasya sarvani

> bhutani sartram, yah sarvani bhutani antaro yamayati, esa to

> atmantaryamy amrtah ity adhibhutam; athadhyatmam.

>

> The Prana that we breathe, the breath within, is also the function

> of this Reality within. The Prana, the speech (Vak), the eyes

> (Caksu), the ears (Srotre), the mind (Manas), the intellect

> (Vijnana) and all the things you call as your own, in this

> individual body - all these are but formations of this one Being. It

> appears as the celestials when you visualise it from the

> transcendental level; it appears as the universe outside when you

> visualise it from the external point of view, and it appears as the

> individuals when you conceive it as the visible bodies of Jivas.

> There is no separate group of gods, or celestials, other than this.

> There is no world or universe outside this. And there are no

> individuals, external to it. No gods, no world, no individuals! All

> these three sets of apparent reality are only the manifestations or

> rather appearances of this one Supreme Being.

>

> The term internal has a very special sense in this context. Just as

> we are inside a hall, we may wrongly imagine that this Reality is

> internal to the bodies of individuals, worlds etc. It is not

> located " inside " in that spatial sense or in a temporal sense. It is

> a philosophical concept or a metaphysical one. It is a highly

> intricate concept which cannot be absorbed into the mind, inasmuch

> as the mind usually thinks in terms of space and time. Whenever we

> speak of 'inside', we mean 'inside' in space. But this is not a

> spatial insideness. It is a spiritual existence, a condition of

> consciousness which is called " internal " because it cannot be

> regarded as an object of observation. You cannot observe

> consciousness; you cannot observe your own self; you cannot observe

> your own understanding or your awareness. You cannot even think it,

> because even thinking is a spatial activity of the mind. So, in that

> sense it is internal. It is the Reality. It cannot be seen because

> it is necessary, for the act of seeing. Without its operation,

> without its Being, without its existence, nothing can be seen. You

> cannot think; you cannot hear; you cannot understand, unless That is

> there. So, how can you apply this yardstick or measuring rod of

> perception to that Reality which is the Cause of even your

> perception, hearing, understanding etc.?

>

> yo retasi tisthan retaso'ntarah, yam reto na veda, yasya retah

> sariram, yo reto'ntaro yamayati, esa ta atmantaryamy amrtah: adrsto

> drasta, asrutah srota, amato manta avijnato vijnata. nanyti'to'sti

> drsta. nanyo'to'sti srota nanyo'to'sti manta, nanyo'to'sti vijnata:

> esa to atmantaryamy amrtah: ato'nyad artam. tato hoddalaka arunir

> upararama.

>

> Esa ta atma: In short, this is the Atman. What we call the

> Antaryamin, or the Immanent Reality, is the Atman, the Self. When we

> say it is the Self, we mean it is Consciousness. We mean both things

> in the same, sense. It is an awareness which cannot be the object of

> another awareness. Therefore, it is not capable of being seen.

> Adrsto drasta: This Reality is the unseen Seer of all beings. You

> cannot see it, but it sees you. It sees everyone, but no one can see

> it - adrsto drasta. Asrutah srota: It can hear everything, but no

> one can hear it. Amato manta: You cannot think it, but it can think

> you. Avijnato vijnata: You cannot understand it, but it can

> understand you. Nanyo'to'sti drasta: There is no other Seer but

> that. Nanyo'to'sti srota: There is no hearer other than that.

> Nanyo'to'sti manta. There is no thinker but that. Nanyo'to'sti

> vijnata: There is no understander but that. So, if anyone thinks, it

> is that which thinks; if anyone hears, it is that which hears; if

> anyone sees, it is that which sees. If anyone understands anything,

> it is not you or I that understand, it is that which understands. If

> anyone does anything, it is that which does.

>

> Esa ta atmantaryamy amrtah: " This is the Self; this is the internal

> Ruler; this is the Reality. This is immortal, O' Uddalaka.

> Everything else is useless. Other than this, nothing has any sense

> or meaning - ato nyad artam. This is the only Being that is

> worthwhile considering and approaching and realizing. "

>

> THE NATURE OF THE INNER CONTROLLER

> www.swami-krishnananda.org/brdup/brhad_III-07a.html

>

> The Brihadaranyaka Upanishad by Swami Krishnananda

> The Divine Life Society

> Sivananda Ashram, Rishikesh, India

>

>

> " Chuang-tzu's descriptions of the indescribable Tao, as well as

> those who have attained union with the Tao, are invariable poetic.

> The perfect man has identified his life rhythm so completely with

> the rhythm of the forces of nature that he has become

> indistinguishable from them and shares their immortality and

> infinity, which is above the cycle of ordinary life and death. He

> is " pure spirit . . . " " A man like this rides the clouds as his

> carriages and the sun and moon as his steeds. " . . ,

>

> These wonderings are journeys within oneself; they are roamings

> through the Infinite in ecstasy. Transcending the ordinary

> distinction of things and one with the Tao, " the Perfect Man has no

> self, the Holy Man has no merit, the Sage has no fame. " He lives

> inconspicuously among men, and whatever applies to the Tao applies

> to him. "

>

> The New Encyclopaedia Britannica (1992.)

>

>

> " To find God within oneself it would seem necessary at least to

> acknowledge his existence. The knotty question of whether God

> exists, and if so, where, points up a basic difference between

> Eastern and Western systems of consciousness. The Eastern search for

> God is directed within the individual; the Western search, without.

> The Eastern sage believes God is within and integral to human

> existence. The consciousness of Western religion says God is

> separate from man, superior to him, and that the deity's existence

> must be accepted on faith. "

>

> Shirley Maclaine, Going Within: A Guide for Inner Transformation

> (Bantam Books, 1989, p. 81.)

>

>

> " Liberation from suffering is the goal of all Indian philosophies

> and techniques of meditation. No knowledge has any value if it does

> not pursue the salvation of man. " Except for that [i.e. except for

> the Eternal that resides in the Self, nothing is worth knowing "

> (Svetasvatara Up. 1.12.) " Salvation " involves transcending the human

> condition . . . it employs images of deliverance from bonds and of

> tearing the veil, or of awakening, remembering, and so forth . . .

> only one Being — brahman — exists, and when the sage, by meditation

> of yogic type, experientially grasps his own atman, he awakens in

> the light and the bliss of an eternal present. "

>

> Mircea Eliade, A History of Religious Ideas 2

> (The University of Chicago Press, 1985, p. 46-51.)

>

>

> " Hindu philosophical thought is characterized by a belief in the

> principal of brahman, the " universal soul. " Uncreated, limitless,

> all-embracing and eternal, brahman is the ultimate reality: it is

> the subtle essence that underlies the universe; and, at the same

> time, it constitutes the innermost self or soul (atman) of each

> individual.

>

> In the older Vedic religion, the term brahman referred to various

> forms of sacred power, which were manifested in Vedic ritual.

> Speculation on this sacred power led to contemplation of the

> connections that link the elements of ritual with both the macrocosm

> of external nature and the microcosm of the inner life of the

> individual. Such introspection culminated in the belief that there

> is a single essence (brahman) that underlines all existence and

> animates all beings.

>

> A person's realization of the identity and unity of atman and

> brahman is believed to bring about liberation, because at that

> moment he or she is freed from all restraints of the mind and body,

> and thereby transcends all distinctions . . .

>

> To realize that brahman and atman are ultimately the same is no easy

> task. The Chandogya Upanishad likens the learning process to

> crossing the ocean of suffering. An individual comes to know brahman

> through meditating on the nature of the self. "

>

> Professor Mary McGee, Eastern Wisdom

> (Duncan Baird Publishers, England, 1996 p. 18.)

>

>

>

> " I have given you that which has been beyond the reach of very great

> sages and saints. "

>

> Shri Mataji Shri Nirmala Devi

>

>

> " Sahaja Yoga is a revolution and the revelation of the Absolute

> Truth. All of us must be aware of the great importance of Sahaja

> Yoga in our times. "

>

> Shri Mataji Nirmala Devi

>

>

> " I am here to do the job of God Almighty. And when you are My

> children, all right, His Grace will work it out. He will look after

> you. He will make you grow . . .

>

> Today that's the big time that I declare that it is the Universal

> Religion, the Nirmala Religion, which is formed out of My teachings

> of Love . . . You are out for a very big work of Virata. How much

> you know about the Divine, nobody has known so far! . . .

>

> My Life, My Mission, My Existence, My Everything is for the purpose

> of emancipation of humanity . . . Please remember you are born of

> very brave Mother. Please try to rise. Be proud that you are doing

> such tremendous task. Have that feeling of great valor. Then only,

> then only can we achieve results. "

>

> Shri Mataji Nirmala Devi

> The Slavery Of Selfishness, Bordi, India — February 6, 1985

>