That process has already been put into motion with this forum and archives.

[Guest guest]

, " jagbir singh "

<adishakti_org wrote:

>

> This Karma Treatment is just the tip of the iceberg. So what will

> save the sanity of subtle system SYs? ............. Nothing! You

> can only save your own by seeing no treatment, hearing no

> treatment, speaking no treatment, following no treatment and

> giving no treatment. Let the subtle system SYs mutilate, brutalize

> and rape all Her teachings to their heart's content. Let them

> destroy themselves and the organization with all this nonsense

> that repels normal humans. Let them turn themselves into

> constantly sick, catching and almost mad treatment fanatics that

> will starve their collectives and ashrams of sane seekers.

>

> All you need to do is just meditate on the Adi Shati within. Just

> be patient and witness the insanity that grips the subtle system

> fanatics. Let Shri Mataji destroy all the negativity that prevents

> Her Divine Message from reaching humanity. One day this will be all

> over and we will have normal, ritual-free seekers meditating on the

> Adi Shakti within. They will do so solely to take part in the Last

> Judgment and Resurrection. They will be their own masters because

> we will make sure they will have all the knowledge and help to do

> so right from the beginning! That process has already been put into

> motion with this forum and archives.

>

> Jai Shri Ganapathi,

>

>

> jagbir

>

> http://www.adishakti.org/forum/archives.htm

>

>

> ---------

>

> Karma Treatments

>

> It is recommended to do the Three-Candle-Treatment while doing the

> Karma Treatment:

>

> 1. Candle behind the left Swadisthana

>

> 2. Candle behind the Backagnya

>

> 3. Candle in front of the left hand

>

 

 

Spiritual experience that dissolves karmans accumulated over aeons

Fri Aug 11, 2006 4:46 am

 

Dear Jagbir,

 

Thank you for this article. i am really enjoying meditating on its

depth. It is indeed spiritual food for the soul/spirit. Whoever

wrote it has a gift to express what is almost impossible to express.

i don't think i have ever heard it expressed better than in this

article.

 

Thanks again,

 

violet

 

/message/6553

 

 

Adhyatma Upanishad

Translated by Dr. A. G. Krishna Warrier

Published by The Theosophical Publishing House, Chennai

 

Om ! That (Brahman) is infinite, and this (universe) is infinite.

The infinite proceeds from the infinite.

(Then) taking the infinitude of the infinite (universe),

It remains as the infinite (Brahman) alone.

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

 

In the cave of the body is eternally set the one unborn. The earth

is His body. (Though) moving within the earth, the earth knows Him

not. The water is His body. (Though) moving within the water, the

water knows Him not. The fire is His body. (Though) moving within

the fire, the fire knows Him not. The air is His body. (Though)

moving within the air, the air knows Him not. The ether is His body.

(Though) moving within the ether, the ether knows Him not. The mind

is His body. (Though) moving within the mind, the mind knows Him

not. The intellect is His body. (Though) moving within the

intellect, the intellect knows Him not. The ego is His body.

(Though) moving within the ego, the ego knows Him not. The mind-

stuff is His body. (Though) moving within the mind-stuff, the mind-

stuff knows Him not. The unmanifest is His body. (Though) moving

within the unmanifest, the unmanifest knows Him not. The

imperishable is His body. (Though) moving within the imperishable,

the imperishable knows Him not. The Death is His body. (Though)

moving within Death, Death knows Him not. He, then, is the inner-

self of all beings, sinless, heaven-born, luminous, the sole

Narayana.

 

1. Superimposition is the thought, `I am and mine are the body, the

senses, etc., which are all other than the Self. Through devotion to

Brahman, the wise man should repudiate it.

2. Knowing oneself to be the subject, the witness of intellect and

its operations, reject the idea of the Self being other than the

subject, identifying the `I' with that (the subject).

3. Rejecting conformity with the world, the body, and the Shastras,

remove superimposition on the Self.

4. The mind of the Yogin perishes as he stays without intermission

in the Self alone, knowing, through reasoning, Shruti, and

experience, that one is the Self of all beings.

5. Without granting for a moment even a toe-hold for sleep, gossip,

verbal exchanges, etc., and self-forgetfulness, meditate on the Self

in the self.

6. Casting the body far aside, the offspring of parental exudations,

as its status is no better than that of an outcast, and becoming

Brahman, seek fulfilment.

7. Dissolve the self in the supreme Self as the pot-space is

dissolved in infinite space; then, as the Infinite be silent for

ever, O sage !

8. Having become the self-luminous Substratum, as Being, reject both

the macrocosm and the microcosm which are but abodes of impurities.

9. Locating the body-bound I-sense in the ever-blissful spiritual

Self, renounce the subtle body; eternally be the Absolute.

10. Knowing `I am that Brahman' in which this world appearance

(exists) like a city reflected in a mirror, find fulfilment, O

sinless one !

11. Liberated from the grip of egoism, like the moon (after the

eclipse), full, ever blissful, self-luminous, one attains one's

essence.

12. The destruction of actions leads to that of thought; thence

results the dwindling of innate impulses (to act). The obliteration

of innate impulses is liberation; it is held to be freedom in life.

13. At all places and by all means, perceiving everything as Spirit,

one achieves the dissolution of innate impulses as it strengthens

the attitude of universal good will.

14. Never should one be heedless in devotion to

Brahman; `heedlessness is death' so aver the philosophers of Brahman

in regard to (this) science.

15. Just as a pulled-up water-reed stays not still, even for a

moment, so does Maya (ceaselessly) envelop even a wise man if he

averts his face (from the Truth).

16. Whosoever wins absoluteness while alive continues to be absolute

even after death. Rooted in concentration, O sinless one, remain

steadfast.

17. With the vision of the non-dual Self through unwavering

concentration comes the dissolution without residue of the knots of

ignorance in the heart.

18. Strengthening the sense of Self vis-à-vis this vision, and

rejecting it vis-à-vis the ego, etc., remain indifferent to them

all, as to objects like pots and clothes.

19. All things from Brahma down to clumps of grass are nothing but

unreal adjuncts. Distinct from them, see one's Self existing as the

immutable plenum.

20. One's Self is Brahma, Vishnu, Indra and Shiva; this entire world

is one's Self; other than this Self, there is nothing.

21. After repudiating all objective appearances superimposed on

one's Self, one remains alone as the supreme Brahman, full, non-

dual, stirless.

22. The world is a postulation, as good as non-existent, in the one

Reality that is immutable, formless, unqualified; whence is

difference ?

23. (In the one Reality) devoid of distinctions like the percipient,

perception, and the perceived, and of all sufferings, in the

absolutely full, spiritual, Self, like unto the ocean at the time of

cosmic dissolution, (whence is difference) ?

24. Darkness implicit in It as in light is the cause of delusion.

Whence is difference in the supreme non-dual and unqualified

Reality ?

25. In this uniform and supreme Reality, how can the agent of

differences dwell ? In deep sleep that is nothing but bliss who has

perceived difference ?

26. This perception of difference is rooted in the mind (of the

percipient); there is none of it in the absence of the mind.

Therefore, concentrate the mind on the supreme Self as the subject.

27. Upon realizing the Self that is impartite bliss as one's own

essence (there follows) the savouring of the timeless bliss that is

the Self, both externally and internally.

28. Of detachment the fruit is knowledge: of knowledge the fruit is

withdrawal. Experience of Self as bliss leads to peace; again, peace

is the fruit of withdrawal.

29. Without the consequent states, the precedent ones are fruitless,

indeed. Cessation is supreme satisfaction; matchless bliss is

spontaneous.

30. The expressed sense of the word tat (God) has Maya for His

adjunct; He is the world-cause. He is characterised by omniscience,

etc.; is tinged by transcendence, and is essentially Truth and so

forth.

31. The expressed sense of the word `Tvam' shines forth as the

content of the idea and expression `I'; it is awareness blended with

the mind (the inner organ of perception).

32. Only through the exclusion of Maya and avidya, the adjuncts of

God and Jiva is the supreme Spirit, the impartite Being,

Consciousness and Bliss, indicated.

33. `To listen', thus is to pursue by means of sentences their

import. On the other hand, `thinking' consists in perceiving its

consistency with reason.

34. `Meditation' is indeed the exclusive attention of the mind fixed

on (the import) rendered indubitable through listening and thinking.

35. `Concentration' is said to be the mind which, outgrowing the

dualism between the meditator and meditation, gradually dwells

exclusively on the object (of meditation) and is like a flame in a

windless spot.

36. Mind's modifications in regard to the Self are uncognized in

that state; they are (only) inferred as past, after quitting the

state of Samadhi.

37. Crores of karmans, accumulated in this beginningless

transmigratory life, are dissolved by means of concentration: (then)

pure virtue begins to flourish.

38. The best knowers of Yoga call this concentration the cloud of

virtues, since it rains the flood-waters of virtue in a thousand

streams.

39-40. When the load of innate impulses is dissolved without residue

by means of this (cloud of virtues) and heaps of karmans, good and

evil, are totally eradicated, the major text, which at first shone

forth immediately, now unobstructed, yields immediate awareness as

(clear) as the myrobalan in the palm (of one's hand).

41. The non-occurrence of the impulse (to enjoy, etc.,) in regard to

the objects of enjoyment marks the acme of detachment. The highest

pitch of awareness is (marked by) the non-occurrence of the egoistic

sense.

42(a). The acme of withdrawal is (marked by) the non-occurrence of

(even) the latent impulse (to enjoy).

42(b). He is the ascetic of steadfast wisdom who enjoys bliss for

ever;

43-44(a). Whose self is merged in Brahman alone; who is immutable

and quiescent. Wisdom (prajna) is defined as the unwavering

spiritual mode whose content is the unity of Brahman and Atman

purged (of all adjuncts).

44(b). Whosoever possesses it (wisdom) without a break is liberated

in life;

45. Who has no conceit of `I' in regard to body and senses; nor the

conceit of objects in regard to things other than them – who is free

from these two conceits in regard to anything whatsoever is

liberated-in-life;

46. Who, in his wisdom, perceives no difference between the subject

and Brahman; who neither refers to the creator nor creation is

liberated in life.

47. Whose attitude is the same both when he is honoured by the

virtuous and when he is persecuted by the wicked is liberated in

life.

48. He who has realized the truth of Brahman no longer

transmigrates, as hitherto; if he does, this truth has not been

realized by him; he is but an extrovert.

49. As long as the experience of pleasure, etc., lasts, so long

operative karmans from the past are held to persist. (Causal)

actions precede the occurrence of effects; never is this unpreceded

by actions.

50. Consequent on the experience `I am Brahman', karmans accumulated

in the course of aeons are dissolved, even as the actions in dreams

are, upon waking up.

51. Just as nothing clings to space, so to the sage, who knows the

Self to be unattached and indifferent, future actions cling not in

the least degree.

52. Just as space is unaffected by the smell of liquor though it

touches the pot (containing the liquor), so is Self unaffected by

the attributes of Its adjuncts.

53. Karmans done before the dawn of knowledge perish not as a result

of that knowledge; they must produce their proper effect even as an

arrow shot to hit a target (stops not before hitting it).

54. The arrow discharged (to hit) what was taken for a tiger stops

not, though, alter, (the target) is known to be a cow; the target is

hit with full force.

55. `I am un-ageing'; `I am immortal' – how can one who knows his

Self to be such and lives that knowledge fabricate operative past

actions?

56. Then only is operative past action real when one mistakes one's

Self to be the body. The treatment of the body as Self is improper;

therefore reject (the notion) of operative past action.

57. The fabrication of operative past actions is also, indeed, a

delusion due to this body.

58. How can the superimposed be real ? How can the unreal be born ?

How can the unborn perish ? How can the unreal own operative past

actions ?

59-60. To answer the dull-witted (who) doubtfully ask how this body

persists if the entire effects of nescience with their cause are

destroyed by knowledge, Shruti, with an outward eye, propounds the

theory of operative past actions; not to suggest to the wise that

the body, etc., are real.

61. A total plenum, without beginning and end, measure and change.

Massed being and intelligence, massed eternal bliss, undiminishing,

62. With the sole savour of the subject, full, endless, behold all,

Neither to be shunned nor seized, neither to be held nor propped;

63. Beyond inert forces and actions, subtle, certain, unblemished;

Whose essence is beyond thought, beyond mid and words;

64. Existent, a plenitude, self-proven, pure, awake and matchless.

One only is non-dual Brahman; here is no plurality at all.

 

To Apantaratamas was this science imparted. He imparted it to

Brahma, who passed it on to Ghorangiras. The latter gave it to

Raikva and Raikva to Rama. Rama imparted it to all beings. This is

the injunction in regard to Nirvana; this is the injunction of the

Vedas, of the Vedas. This is the secret teaching.

 

Om ! That (Brahman) is infinite, and this (universe) is infinite.

The infinite proceeds from the infinite.

(Then) taking the infinitude of the infinite (universe),

It remains as the infinite (Brahman) alone.

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

 

Spiritual experience that dissolves karmans accumulated over aeons

/message/6552