He is devoted utterly to the God who is the Self - the Spiritual Person within

[Guest guest]

>

> Nicole beautifully framed her thoughts with these words: " We have

> the unique privilege to live two lives in one, one material, one

> spiritual, let's enjoy it fully. " i would want to copy it and

> say " We have the priceless privilege to live with two Divine

> Mothers, one physically without, one spiritually within, let's

> enjoy it fully. " By that i mean no disrespect to our own mothers

> and Mother Earth. The Divine Feminine is indeed raising us humans

> in all Her forms - let's enjoy them fully!

>

 

" Today I am openly revealing this to you that until you recognize

Me, this work will not be done. I did not say this before. Just like

Shri Krishna said, 'Sarvadharmanam parityajya ma mekam sharanam

vraja'. Likewise are My sayings too. Like Christ said, 'I am the

Light, I am the path', similar are My words too. 'I am the

Destination, not only the Path'. But I never told this to you before

because the previous experiences were so bad that i did not say this

to you. You have to take My refuge (Sharanagat). You have to accept

Me as your Mother and I have to take you as My son. Without that your

work will not be done " .

 

Shri Mataji Nirmala Devi,

Mumbai, India, 29.03.1975

 

 

" According to traditional belief, the fulfillment of these prescribed

rites and devotions will bring the devotee after death to either

the " heaven of the ancestors " (pitr-loka) or the higher " sphere of

truth " (Satya-loka.) But such pleasurable results are not regarded by

the adept of Vedanta as important or even desirable; they are the

mere by-products of the discipline, stopping-stations along the way,

in which he is no longer interested. They are still within the worlds

of birth, and represent no more than a continuance of the round of

being (samsara), though indeed an extremely blissful episode of the

round, enduring, it is said, for innumerable millenniums. Rather than

the beatitudes of heaven, what the Vedantist desires is to see

through and past the illusory character of all existence whatsoever,

no less that of the higher spheres than that of the gross terrestrial

plane. He has sacrificed completely all thoughts of the enjoyment of

the fruits of his good deeds; and rewards that may be accruing to him

as a result of his perfect devotion he surrenders to the personal

divinity that he serves. For he knows that it is not himself who

acts, but the Spiritual Person dwelling omnipresent within himself

and all things, and to whom he, as worshipper, is devoted utterly —

the God who is the Self (atman) within the heart. "

 

Heinrich Zimmer, Philosophies of India

University Press, 1974, p. 53

 

 

" For the ultimate and real task of philosophy, according to Indian

thought, and to such classical Occidental philosophers as Plato,

transcends the power and task of reason. Access to truth demands a

passage beyond the compass of ordered thought. And by the same token:

the teaching of transcendental truth cannot be by logic, but only by

pregnant paradox and by symbol and image. Where a carefully reasoning

thinker, progressing step by step, would be forced to halt (out of

breath, as it were, at the confines of the stratosphere, panting for

lack of oxygen, swooning with pulmonary and cardiac distress) the

mind can still go on. The mind can soar and enter the supernal sphere

on the wings of symbols, which represents the Truth-beyond-the-pairs-

of-opposites, eluding by those wings the bird-net of the basic

principle of the incompatibility of opposites. For

what " transcendent " means is the transcending (among other things) of

the bounding and basic logical laws of the human mind.

 

" Transcendent " means that a principle is in effect that comprehends

the identity of apparently incompatible elements, representing a

union of things which on the logical level exclude each other.

Transcendent truth comprehends an ever- recurrent " coincidence of

opposites " (coincidentia oppositorum) and is characterized,

therefore, by an everlasting dialectical process. The secret identity

of incompatibles is mockingly disclosed through a constant

transformation of things into their antitheses — antagonism being but

the screen of a cryptic identity. Behind the screen the contending

forces are in harmony, the world- dynamism quiescent, and the paradox

of a union of contrary traits and forces stands realized in toto; for

where the One and the Many are identical, eternal Being is known,

which is at once the source and the force of the abundant diversity

of the world's perpetual Being.

 

Though called the true and only Being (sat), this Transcendent is

known also as non-Being (asat); for it is that ineffable

point " wherefrom words turn back, together with the mind, not having

attained " — as birds flying to reach the sun are compelled to return.

And yet, on the other hand: " He who knows that bliss of Brahman has

no fear of anything at all. Such a one, verily, the thought does not

torment: 'Why did I not do the right? Why did I do evil?' He who

knows thus, extricates himself from both of these questions, and

secures the Self for himself by setting it free. " " [1]

 

Heinrich Zimmer, Philosophies of India

Princeton University Press, 1974, p. 312-14

[1] Taittiriya Upanishad 2.9

 

 

" In Buddhism, Hinduism, and Jainism, the ultimate goal — unity with

Brahman or the peace of Nirvana — cannot be gained through ritual or

meritorious work. Offerings and ritual are fruitful only for gaining

the temporary bliss of heaven; but life in heaven is temporary. Soon

enough, the soul returns to a body and to suffering in the world.

Rather, the Upanishads and sutras teach that the path to the ultimate

goal requires the inner discipline and realization that comes through

meditation. "

 

World Scripture, International Religious Foundation

Paragon House Publishing, 1995, p. 613