Re : Mohamed Oumalek: How to delete this previous karma?

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dear jagbir,thank you for your answer,now i anderstand that no karma treatement exist...please what about my karma ? where can i find my detailed karmas ?thank you.----- Message d'origine ----De : jagbir singh <adishakti_orgÀ : Envoyé le : Lundi, 13 Novembre 2006, 20h19mn 02sObjet : Mohamed Oumalek: "How to delete this previous karma?"

 

adishakti_sahaja_ yoga@ .com, Mohamed OUMALEK

<oumalisa@.. .> wrote:

>

> Hello everyone,

>

> first i thank jaghbir and violet and other whose write about

> sahaja yoga...i think that it is the only forum who speak really

> about sahaja and shri mataji...realy thank you...

>

> recently i read my karma, and i found it very in concord with my

> life... and i want know how to delete this previous karma and to

> experience my karma of this present life.

> i'am born at 25/07/1980.

>

> JSM.

>

>

 

"Karma is a Sanskrit word meaning 'action.' However, even people who

have studied Hindu philosophy often have misconceptions about the

true meaning and significance of the law of karma, which is a

fundamental spiritual principle.

 

The law of karma implies that the universe is an eternal moral

order. The law of karma contrasts with the mechanistic conception of

material science. Science tells us the world is controlled by

natural forces, specifically particles of matter combining and

recombining with one another in accordance with blind physical

forces . . . .

 

Karma tells us that even behind these apparently blind, mechanical

forces, there is a principle of cosmic intelligence, a power, which

controls the operations of nature and guides the destiny of

mankind. . . .

 

All Eastern systems of spiritual philosophy say that when we realize

the supreme spiritual truth and become integrated with absolute

spirit, the bonds of karma are shattered. When the fire of

illumination kindles our hearts, the bonds of karma turn to ashes.

We gain full spiritual freedom and are not subject any more to

external destiny. We become masters of our own destiny. Without

being affected by adverse circumstances or by external forces, our

lives become like lotus leaves. The lotus leaf floats on the water,

but not a drop of water clings to its surface. It floats freely.

Similarly, when we attain God-realization, we rise above the law of

karma and are united with supreme reality."

 

Dr. Haridas Chaudhuri, The Essence of Spiritual Philosophy,

Thorsons Publishing Group, UK, 1990, p. 63.

 

"Having lived many lives, each soul seeks release from mortality,

experiences the Divine directly through Self-Realization and

ultimately attains moksha, liberation from the round of births and

deaths.

 

The religions of India are unique in their knowledge of the soul's

spiritual evolution through a multitude of physical incarnations.

Scripture tells us this evolution culminates in Self-Realization,

which, once sufficient karma is resolved, confers moksha, release

from the cycle of birth and death.

 

Moksha, from the root mooch or moksh, has many connotations: to

loose, to free, release, let loose, let go and thus also to spare,

to let live, to allow to depart, to dispatch, to dismiss and even to

relax, to spend, bestow, give away and open. Thus it means "release

from worldly existence or transmigration; final or eternal

emancipation. " Moksha is not a state of extinction of the soul, nor

of nonexistence, nor of nonconsciousness. It is perfect freedom, an

indescribable state of nondifferentiation, a proximity to the Divine

within. Moksha is an end to the earthly sojourn, but it may also be

understood as a beginning, not unlike graduation from the university.

 

To reach this emancipation beyond all joy and sorrow, all difference

and decay, the soul must remove, in order, the three fetters: karma,

which is "the power of cause and effect, action and reaction;" maya,

which is "the power of manifestation" sometimes called illusion; and

anava, "the power of egoity or misapprehended duality." Once freed

by God's grace from these bonds-which do not cease to exist, but no

longer have the power to bind-the soul experiences nirvikalpa

samadhi. This is the realization of the Self, atattva Parabrahman-

timeless, formless, spaceless — a oneness beyond all change or

diversity. Self-Realization is man's natural state, which each soul

eventually comes to. While the ultimate goal of earthly life is the

experience (or more precisely the nonexperience) of Self-

Realization, the by-product of that realization is moksha. These two

are not synonymous.

 

While some sects teach that liberation comes only upon death, most

embrace the state of jivanmukti, liberation in which the advanced

soul unfolds its inherent perfection while alive. It is said of such

a great one that "He died before he died," indicating the totally

real, not merely symbolic, demise of the ego.

 

It is possible to realize the Self and still not reach the

emancipated state. If this happens, the soul would return and in its

next birth easily become a jivanmukta by virtue of the past

realization. What distinguishes the mukta from the non-liberated is

his total freedom from all selfishness and attachments, his

permanent abidance in the all-pervading Divine Presence, his lucid,

witnessing consciousness and his jnana, revealed in spontaneous

utterances.

 

To attain liberation while living, the realization of the Self has

to be brought through into every aspect of life, every atom of one's

body. This occurs after many encounters with nirvikalpa samadhi.

Through harnessing the power of sadhana and tapas, the adept

advances his evolution, moving ahead ten lives or more. Only great

tapasvins achieve jivanmukti, for to catalyze the death of the

astral body and then revive the life forces, one must be proficient

in brahmacharya, yoga, pranayama and the varied sadhanas. It is a

grace, made possible by guidance of a living satguru, attained by

single-minded and strong-willed efforts of yoga, worship, detachment

and purification. Non-yogis may be freed at death, provided all

karmas have been worked out and the Self is realized as the body is

released.

 

Even having attained perfect liberation, a soul may consciously

choose to be reborn to help others on the path. Such a one is called

an upadeshi — exemplified by the benevolent satguru — as

distinguished from a nirvani, the silent ascetic who abides at the

pinnacle of consciousness, shunning all worldly involvement.

 

The concept of moksha for each Hindu sect is informed and modified

by its understanding of the soul and its relationship to God. Most

Hindus believe that after release from birth and death the soul will

exist in the higher regions of the inner worlds where the Gods and

mature beings live. Some sects contend the soul continues to evolve

in these realms until it attains perfect union and merger with God.

Others teach that the highest end is to abide eternally and

separately in God's glorious presence. . .

 

Shaktas believe the soul is one with God Siva. The Divine Mother,

Shakti, is mediatrix, bestowing this advaitic moksha on those who

worship Her. Moksha is complete identification with the transcendent

God Siva, achieved when the kundalini shakti power is raised through

the shushumna current of the spine to the top of the head to unite

with Siva. Alternatively, moksha may be conceived of as union with

Devi, or with Brahman.

 

The state of jivanmukti in Shaktism is called kulachara, "the divine

way of life," attained through sadhana and grace. The liberated soul

is known as kaula, to whom wood and gold, life and death are the

same. The kaula can move about in the world at will, even returning

to earthly duties such as kingship, but nevertheless remaining

liberated from rebirth as his actions can no longer bind him.

 

The Goddess, Devi, gives both mukti and bhukti-liberation and

worldly enjoyment. Dr. S. Radhakrishnan explained one view, "The

jiva under the influence of maya looks upon itself as an independent

agent and enjoyer until release is gained. Knowledge of Sakti is the

road to salvation, which is dissolution in the bliss effulgence of

the Supreme.

 

Satguru Sivaya Subramuniyaswami (Himalayan Academy, 1998)

 

819) Sri Sarvantaryamini

 

— The Spirit

 

Sri Lalita Sahasranama, C. S. Murthy, Assoc. Advertisers and

Printers, 1989.

 

They ask thee concerning the Spirit.

Say: "The Spirit (cometh) by command of my Lord:

Of knowledge it is only a little that is communicated to you."

If it were Our Will, We could take away that which We have sent thee by inspiration:

Then wouldst thou find none to plead thy affair in that matter against Us.

 

surah 17:85-86 Al Isra’ (The Night Journey)

(Abdullah Yusuf Ali, The Holy Qur'an, 1989.)

 

"So it's so important to keep your Hamsa Chakra clean. I've also told

lots of things that can keep the Hamsa Chakra clean which you all

should use, I mean on the physical level. Also, on the mental level

I've told you what you have to do is to steady your mind, see the

beauty of anything and not the vulgarity of it, not the utility of

it, but the beauty. Slowly, slowly youll find your eyes will become

cleaner and cleaner.... Hamsa Chakra does the greatest thing about

which I do not know if you are aware or not that whatever are your

karma phalas are finished. You're not responsible for your

forefather's karma phalas, your country's karma phalas, your own

personal karma phalas. Whatever wrong we have done is finished,

as if you are cut off from your past completely. Once this is

established, then all mistakes, all wrong-doings, not only of you,

of your relations, of your forefathers, of your family, of your

country, of this world, anything, doesn't touch you. You are aloof

from it."

 

Shri Sarvantaryamini Devi

Hamsa Chakra Puja

Vancouver, Canada, September 13, 1992

 

"Now youll know that you have no karmas left. It's all finished.

And now you are beautiful new people. The blossoming time (Last

Judgment and Resurrection) has brought you as fruits now. So don't

pay attention to yourself, to you maladies, to your troubles. And

things will improve, definitely.

 

Somebody was telling me they got pain in the knee. I just felt I get

so many times pain in the knee. I have pain here, because I absorb

from you. But I never think about it. Never bother. Because I see my

body, alright. Like this machine it if is spoiled, we should cure

it, finished.

 

But all the time if your are thinking this is paining here, this

wrong and I've got no money, I ve got to do this business, that

business, finished. So now we have to rise into the realm of

superconciousness. "

 

Shri Mataji Nirmala Devi

Diwali Puja, 12.11.93 Moscow

 

"Then, after Christ there were people who would not accept Christ,

like Jews. So they said that we will not accept Christ and 'we must

suffer because we must suffer for God.' Even now Christians believe

non sensically that we should suffer.

 

Now, I would say Indians also believe that we have to suffer, but

they also know that Mahavishnu is going to come and when He comes,

He will have power to suck our Karmas and we don't have to suffer.

Actually that is what happens when Christ is awakened within you, He

sucks your Karmas, he sucks your ego and super ego. He sucks your

Karmas, your papas (sins) your conditioning and that is how

you become free. This is a very important point which people must

know. That, that was the great job He did was to establish Himself

at the Agnya Chakra to suck these two things.

 

And when He sucks these two, when He sucks these, then we are above

our Karmas, our sins and our papas. So we don't have to worry about

sins, pupas and all that."

 

Shri Mataji Nirmala Devi

Agnya Chakra

3-2-83 Delhi, India

 

 

 

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