Silence on Self: There is nothing else to learn, realize or meditate on

[Guest guest]

, preetibala vasthava

<preetu551 wrote:

>

> Dear Jagbir and Violet

>

> I appreciate your advice and guidance. Your posts touch heart. I

> wish everybody, at least the sahaj people could reach to this level

> of surrendering ignorance. I saw in India, huge Sahaj collecive

> indulging in treatments and rituals. People are becoming arrogant

> with attainment of their Sahaj knowledge but it's a shame that

> innocent people are just driven towards the false knowledge.

>

> Thank you very much.

>

>

 

Dear Preeti,

 

The need for external images and rituals is universal. Humans just do

not have the honesty, faith, knowledge and gnosis to follow the

esoteric path of their Holy Scriptures ........... even when they are

explicitly and implicitly embedded.

 

" One of the messages of the Upanishads is that the Spirit can only be

known through union with him, and not through mere learning. And can

any amount of learning make us feel love, or see beauty or hear

the `unheard melodies'? Some have only seen the variety of thought in

the Upanishads, not their underlying unity. To them the words in the

sacred texts might be applied: " Who sees variety and not the unity

wanders on from death to death. "

 

The spirit of the Upanishads is the Spirit of the Universe. Brahman,

God himself, is their underlying spirit. The Christians must feel

that Brahman is God, and the Hindu must feel that God is Brahman.

Unless a feeling of reverence independent of the barriers of names

can be felt for the ineffable, the sayings of the Upanishads is

true: " Words are weariness, " the same idea expressed by the prophet

that " Of making many books there is no end. "

 

The Holy Spirit may be the nearest translation of Brahman in

Christian language. Whilst God the Father and God the Son are in the

foreground of the mind of many Christians, the Holy Spirit seems to

receive less adoration. And in India the Brahman of the Upanishads is

not as popular as Siva, Vishnu or Krishna. Even Brahma, the

manifestation of Brahman as creator, and not to be confused with him,

is not living in the daily devotions of the Hindu, as are the other

two gods of the trinity, Siva and Vishnu. The Upanishads doctrine is

not a religion of the many; but rather the Spirit behind all

religions in their central theme repeated in such a wonderful variety

of ways.

 

Brahman in the Universe, God in his transcendence and immanence is

also the Spirit of man, the self in every one and in all, Atman. Thus

the momentous statement is made in the Upanishads that God must not

be sought as something far away, separate from us, but rather as the

very inmost of us, as the higher Self in us above the limitations of

our little self. Thus when the sage of the Upanishads is pressed for

a definition of God, he remains silent, meaning that God is silence.

When asked again to express God in words, he says " Neti, neti, " " Not

his, not this " ; but when pressed for a positive explanation he utters

the sublimely simple words " TAT TWAM ASI, " " Thou art That. " " [1]

 

 

i first experienced, then cross-examined, and finally realized that

the synthesis of all religions and holy scriptures can be reduced to

three words: " Silence on Self " . That took me more than a decade, but

now i am absolutely convinced without a shadow of doubt that Silence

on Self is the deepest core of enlightenment. i know for a surety

that if i take a single step in any direction to seek the Divine i am

definitely going the wrong way. Last, but not the least, i know for a

fact that if i now again indulge in _any_ external ritual or image

whatsoever, after having realized the nature and identity of my Self,

i will be a fool insulting the Divine Mother on a daily basis.

 

You are in truth the visible Brahman.

I will proclaim you as the visible Brahman.

I will speak the right. I will speak the truth.

May this protect me. May it protect my teacher!

May this protect me. May it protect my teacher!

Aum, peace, peace, peace!

 

Taittriya Upanishads 1.1.1.

 

 

i have just started practicing Silence on Self. In it lies the gnosis

and enlightenment of all religions and Holy Scriptures, the assured

path of moksa and eternity. There is nothing else to learn, realize

or meditate on. The real inner journey has finally begun – now i will

never ever look back again, or hesitate even once, on the final leg of

an epic life, from the depth of darkness, to attain emancipation.

 

" The yogin can choose between two distinct approaches in order to

attain emancipation ... Either he sets out to discover his essence,

the Self, whilst relying on his own innate strength, or else he calls

for help from the Divine Being. In both cases, however, he must open

himself to an order of life higher than his empirical personality. In

the latter approach he makes use of the powerful human capacity for

love. The inner vacuum which is created by turning away from worldly

pursuits, is now filled with a truly prodigious power which assists

him in overcoming even the strongest resistance of the mind to being

transmuted into pure consciousness and thereby transcending the

boundaries of the spatio-temporal universe. The divine grace

(prasada) of Purusottama safely guards the devotee across the chasms

of mundane life into the supreme abode of the Lord ...

 

It is self-evident that the love pulsating in the divine body of God

is not of an emotional or intellectual nature. The love that

flourishes eternally between God and the Self-particles who have

awakened to His presence is one of ineffable divine creativity: The

whole communing with Itself . . . Emancipation depends on God. No

amount of self-effort can bring about the final fruit of self-

transcendence. We must release all tension within us and relinquish

our self-will and become still. God's great work can only be

accomplished when the soul has become tranquil (prasada.) Then we are

able to open ourselves to the divine omnipresence. This is true

bhakti, which gives birth to the grace (prasada) of God. " [2]

 

 

How does one recognize such a Guru? What are the signs and qualities

to look for in this dark age of Kali Yuga and false gurus? Why is a

Guru so important in the first place?

 

" Je sayu chandaa oogvai suraj chade hajaar. Ete chaanan hodiyaa Gur

bin ghor andhaar: If a hundred moons were to rise, and a thousand

suns appeared, even with such light, there would still be pitch

darkness without the Guru (sggs 463). Vin gur peerai ko thaayi na

paayee: Without the Guru or a spiritual teacher, no one is accepted

(sggs 951). Jin Gur gopia aapnaa tis thayur na thaayu. Halat palat

doyoo gaye dargah naahee thaayu: Those who do not affirm their Guru

will have no home or place of rest. They lose both this world and the

next; they have no place in the God's Court (sggs 314).

 

How does one meet a True Guru? This age of Kal-Yug (Dark-Age) is

likened to a burning fire. A soul drifted away from God becomes lost

in this fire; the wilderness of suffering and miseries of this

material world resulting from undigested desires or Vaasnaas of one's

mind. Impelled by the spell of treacherous miseries and sorrows, such

soul begins to long for God. Imploring and beseeching, such soul

unconditionally surrenders to God. Entering His sanctuary, the soul

prays " O Lord, I am on fire, please shower me with Your mercy. " When

a soul thus becomes ready, the Lord sends him help in the form of a

True Guru. To put it otherwise, one must first earn God's grace to

meet a True Guru. The glance of Lord's grace comes with unconditional

surrender to Him.

 

Pooraa satgur taa milai jaa nadar kreyee: One meets the Perfect True

Guru only when the Lord bestows His Glance of Grace on him (sggs

424). Sat guru daataa Hri Naam kaa prabh aap milaavai soyi: The True

Guru is the Giver of the Name of the Lord. God Himself causes us to

meet Him (sggs 39). Jin Hari aap kirpaa kre se Gur samjhaayaa: The

Guru instructs those whom the Lord Himself blesses with Grace (sggs

643). Kal-Yug udhaariyaa Gurdev: The Divine Guru is the Saving Grace

in this Dark Age of Kali Yuga (sggs 406). Gur te saant oopjai jin

trisnaa agan bujhaayee: It is from Guru that peace is evolved, which

puts out the fire of desires of this sense-mind (sggs 424). Even

Bible affirms that God sends the Guru, and no man finds a Guru unless

the Lord Himself has drawn that person to the guru He has sent (John

6:44 and 6:65)...

 

A True Guru is he who is fixed in the Absolute Reality. He is

liberated, and he knows the Truth. In fact, only the Guru is awake;

the rest of the world is asleep in emotional attachment and desire.

If one is genuinely serious about learning the transcendental science

of God, one needs to approach such Guru. " [3]

 

Jai Shri Ganapathy,

 

 

jagbir

 

[1] Juan Mascaro, The Upanishads, Penguins Classics, 1965.

[2] Georg Feuerstein, Introduction to the Bhagavad Gita, Rider & Co.

1974, p. 161-2.

[3] Tara Singh, Reflections on Gurbani: www.gurbani.org/webart6

[Guest guest]

> , preetibala vasthava

> <preetu551@> wrote:

> >

> > Dear Jagbir and Violet

> >

> > I appreciate your advice and guidance. Your posts touch heart. I

> > wish everybody, at least the sahaj people could reach to this

level

> > of surrendering ignorance. I saw in India, huge Sahaj collecive

> > indulging in treatments and rituals. People are becoming arrogant

> > with attainment of their Sahaj knowledge but it's a shame that

> > innocent people are just driven towards the false knowledge.

> >

> > Thank you very much.

> >

> >

>

> Dear Preeti,

>

> The need for external images and rituals is universal. Humans just

do

> not have the honesty, faith, knowledge and gnosis to follow the

> esoteric path of their Holy Scriptures ........... even when they

are

> explicitly and implicitly embedded.

>

> " One of the messages of the Upanishads is that the Spirit can only

be

> known through union with him, and not through mere learning. And

can

> any amount of learning make us feel love, or see beauty or hear

> the `unheard melodies'? Some have only seen the variety of thought

in

> the Upanishads, not their underlying unity. To them the words in

the

> sacred texts might be applied: " Who sees variety and not the unity

> wanders on from death to death. "

>

> The spirit of the Upanishads is the Spirit of the Universe.

Brahman,

> God himself, is their underlying spirit. The Christians must feel

> that Brahman is God, and the Hindu must feel that God is Brahman.

> Unless a feeling of reverence independent of the barriers of names

> can be felt for the ineffable, the sayings of the Upanishads is

> true: " Words are weariness, " the same idea expressed by the prophet

> that " Of making many books there is no end. "

>

> The Holy Spirit may be the nearest translation of Brahman in

> Christian language. Whilst God the Father and God the Son are in

the

> foreground of the mind of many Christians, the Holy Spirit seems to

> receive less adoration. And in India the Brahman of the Upanishads

is

> not as popular as Siva, Vishnu or Krishna. Even Brahma, the

> manifestation of Brahman as creator, and not to be confused with

him,

> is not living in the daily devotions of the Hindu, as are the other

> two gods of the trinity, Siva and Vishnu. The Upanishads doctrine

is

> not a religion of the many; but rather the Spirit behind all

> religions in their central theme repeated in such a wonderful

variety

> of ways.

>

> Brahman in the Universe, God in his transcendence and immanence is

> also the Spirit of man, the self in every one and in all, Atman.

Thus

> the momentous statement is made in the Upanishads that God must not

> be sought as something far away, separate from us, but rather as

the

> very inmost of us, as the higher Self in us above the limitations

of

> our little self. Thus when the sage of the Upanishads is pressed

for

> a definition of God, he remains silent, meaning that God is

silence.

> When asked again to express God in words, he says " Neti,

neti, " " Not

> his, not this " ; but when pressed for a positive explanation he

utters

> the sublimely simple words " TAT TWAM ASI, " " Thou art That. " " [1]

>

>

> i first experienced, then cross-examined, and finally realized that

> the synthesis of all religions and holy scriptures can be reduced

to

> three words: " Silence on Self " . That took me more than a decade,

but

> now i am absolutely convinced without a shadow of doubt that

Silence

> on Self is the deepest core of enlightenment. i know for a surety

> that if i take a single step in any direction to seek the Divine i

am

> definitely going the wrong way. Last, but not the least, i know

for a

> fact that if i now again indulge in _any_ external ritual or image

> whatsoever, after having realized the nature and identity of my

Self,

> i will be a fool insulting the Divine Mother on a daily basis.

>

> You are in truth the visible Brahman.

> I will proclaim you as the visible Brahman.

> I will speak the right. I will speak the truth.

> May this protect me. May it protect my teacher!

> May this protect me. May it protect my teacher!

> Aum, peace, peace, peace!

>

> Taittriya Upanishads 1.1.1.

>

>

> i have just started practicing Silence on Self. In it lies the

gnosis

> and enlightenment of all religions and Holy Scriptures, the assured

> path of moksa and eternity. There is nothing else to learn, realize

> or meditate on. The real inner journey has finally begun – now i

will

> never ever look back again, or hesitate even once, on the final

leg of

> an epic life, from the depth of darkness, to attain emancipation.

>

> " The yogin can choose between two distinct approaches in order to

> attain emancipation ... Either he sets out to discover his essence,

> the Self, whilst relying on his own innate strength, or else he

calls

> for help from the Divine Being. In both cases, however, he must

open

> himself to an order of life higher than his empirical personality.

In

> the latter approach he makes use of the powerful human capacity for

> love. The inner vacuum which is created by turning away from

worldly

> pursuits, is now filled with a truly prodigious power which assists

> him in overcoming even the strongest resistance of the mind to

being

> transmuted into pure consciousness and thereby transcending the

> boundaries of the spatio-temporal universe. The divine grace

> (prasada) of Purusottama safely guards the devotee across the

chasms

> of mundane life into the supreme abode of the Lord ...

>

> It is self-evident that the love pulsating in the divine body of

God

> is not of an emotional or intellectual nature. The love that

> flourishes eternally between God and the Self-particles who have

> awakened to His presence is one of ineffable divine creativity: The

> whole communing with Itself . . . Emancipation depends on God. No

> amount of self-effort can bring about the final fruit of self-

> transcendence. We must release all tension within us and relinquish

> our self-will and become still. God's great work can only be

> accomplished when the soul has become tranquil (prasada.) Then we

are

> able to open ourselves to the divine omnipresence. This is true

> bhakti, which gives birth to the grace (prasada) of God. " [2]

>

>

> How does one recognize such a Guru? What are the signs and

qualities

> to look for in this dark age of Kali Yuga and false gurus? Why is a

> Guru so important in the first place?

>

> " Je sayu chandaa oogvai suraj chade hajaar. Ete chaanan hodiyaa Gur

> bin ghor andhaar: If a hundred moons were to rise, and a thousand

> suns appeared, even with such light, there would still be pitch

> darkness without the Guru (sggs 463). Vin gur peerai ko thaayi na

> paayee: Without the Guru or a spiritual teacher, no one is accepted

> (sggs 951). Jin Gur gopia aapnaa tis thayur na thaayu. Halat palat

> doyoo gaye dargah naahee thaayu: Those who do not affirm their Guru

> will have no home or place of rest. They lose both this world and

the

> next; they have no place in the God's Court (sggs 314).

>

> How does one meet a True Guru? This age of Kal-Yug (Dark-Age) is

> likened to a burning fire. A soul drifted away from God becomes

lost

> in this fire; the wilderness of suffering and miseries of this

> material world resulting from undigested desires or Vaasnaas of

one's

> mind. Impelled by the spell of treacherous miseries and sorrows,

such

> soul begins to long for God. Imploring and beseeching, such soul

> unconditionally surrenders to God. Entering His sanctuary, the soul

> prays " O Lord, I am on fire, please shower me with Your mercy. "

When

> a soul thus becomes ready, the Lord sends him help in the form of a

> True Guru. To put it otherwise, one must first earn God's grace to

> meet a True Guru. The glance of Lord's grace comes with

unconditional

> surrender to Him.

>

> Pooraa satgur taa milai jaa nadar kreyee: One meets the Perfect

True

> Guru only when the Lord bestows His Glance of Grace on him (sggs

> 424). Sat guru daataa Hri Naam kaa prabh aap milaavai soyi: The

True

> Guru is the Giver of the Name of the Lord. God Himself causes us to

> meet Him (sggs 39). Jin Hari aap kirpaa kre se Gur samjhaayaa: The

> Guru instructs those whom the Lord Himself blesses with Grace (sggs

> 643). Kal-Yug udhaariyaa Gurdev: The Divine Guru is the Saving

Grace

> in this Dark Age of Kali Yuga (sggs 406). Gur te saant oopjai jin

> trisnaa agan bujhaayee: It is from Guru that peace is evolved,

which

> puts out the fire of desires of this sense-mind (sggs 424). Even

> Bible affirms that God sends the Guru, and no man finds a Guru

unless

> the Lord Himself has drawn that person to the guru He has sent

(John

> 6:44 and 6:65)...

>

> A True Guru is he who is fixed in the Absolute Reality. He is

> liberated, and he knows the Truth. In fact, only the Guru is awake;

> the rest of the world is asleep in emotional attachment and desire.

> If one is genuinely serious about learning the transcendental

science

> of God, one needs to approach such Guru. " [3]

>

> Jai Shri Ganapathy,

>

>

> jagbir

>

> [1] Juan Mascaro, The Upanishads, Penguins Classics, 1965.

> [2] Georg Feuerstein, Introduction to the Bhagavad Gita, Rider &

Co.

> 1974, p. 161-2.

> [3] Tara Singh, Reflections on Gurbani: www.gurbani.org/webart6

>

 

 

, " jagbir

singh " <adishakti_org wrote:

 

" A True Guru is he who is fixed in the Absolute Reality. He is

liberated, and he knows the Truth. In fact, only the Guru is awake;

the rest of the world is asleep in emotional attachment and desire.

If one is genuinely serious about learning the transcendental science

of God, one needs to approach such Guru. "

 

Dear All,

 

Worthy of contemplation and meditation, is what Shri Shiva told Shri Parvati

regarding the importance of the Guru. Appended also, is the Three Stanzas in

Praise of the Guru from " Self Knowledge " by Shri Adi Shankaracharya, both of

which teach that a true guru is he who is fixed in the Absolute Reality, who is

liberated and therefore knows the Truth... the Gnostic Truth!

 

Jai Shri Mataji,

 

violet

 

 

 

" In the word Guru, the first letter Gu highlights the attributes of Maya,

whereas the second letter Ru destroys the illusion caused by Maya. Hence the

position of Guru is the most exalted and inaccessible even to Gods and Shri Guru

is worshipped by all:

 

Salutations to Shri Guru....... who pulls out those fallen into the ocean of

hell, while [they are] sitting on the tree of the mundane world.

 

Salutations to Shri Guru....... who is Shri Brahmadeva, Shri Vishnu, Shri Shiva,

and who alone is Supreme Brahma.

 

Salutations to Shri Guru....... who has created all knowledge for the

benevolence of the people, so that they have the bridge to cross the ocean of

the mundane world.

 

Salutations to Shri Guru....... who opens the eyes of one who has become blind

due to the darkness of ignorance, by anointing them with the collyrium of

knowledge.

 

Salutations to Shri Guru....... for achieving the enlightenment in the world of

'you are my father, you are my mother, you are my brother, you are my God'.

 

Salutations to Shri Guru....... who is the Truth in the light of which, Truth

becomes manifest in the world, and who is the Joy that enchants the world.

 

Salutations to Shri Guru....... who is Sat, i.e. " pure existence " , [due to the

fact of] having known that the world of variety of forms and objects, cease to

appear as real.

 

Salutations to Shri Guru....... whose form is cause and action, and who is

present as the cause in all actions.

 

Salutations to Shri Guru....... whose presence, as the cause and action in

everything, brings oneness in the variety of forms and objects.

 

Salutations to Shri Guru....... whose two lotus feet, dispel the heat of

duality, and thus saves us from all calamities.

 

Salutations to Shri Guru....... with speech, with mind, with attention, and with

eyes, who is verily Shri Shiva and Shakti, and whose two lotus feet have red and

white splendours.

 

I meditate upon Shri Guru....... in whom the letter Gu shows the state beyond

the three Gunas and Ru shows the formless form, and who bestows on us the form

which is beyond the three Gunas.

 

Salutations to Shri Guru....... for destroying through the Self-realization, the

Karmas (deeds or actions) accumulated during the series of past existences.

 

Salutations to Shri Guru....... there being no principle which is above Shri

Guru, no penance which is above Shri Guru, and no knowledge which exists beyond

the principle which is Shri Guru.

 

Salutations to Shri Guru....... who has shown the form of the uninterrupted

canopy that has pervaded all living and non living things.

 

Salutations to Shri Guru....... whose lotus feet are bedecked with diamonds

which are the Shrutis [lit. means 'that which is heard'; refers to Hindu books

of authority] and the lustrous lotuses of the Vedas [main set of Hindu texts].

 

Salutations to Shri Guru....... whose mere remembrance, spontaneously awakens

the knowledge.

 

Salutations to Shri Guru....... who is Chaitanya, externally serene, beyond

confusion and who is extremely pure and beyond the Naad [the Sound current

prevailing throughout universe] the bindu [the Drop] and Kala [Time].

 

The origin of meditation is the FORM of Shri Guru, the origin of Puja is the

LOTUS FEET of Shri Guru, the origin of Mantra is the SPEECH of Shri Guru, and

the origin of liberation is the GRACE of Shri Guru. "

 

(Translation of Extracts from the Guru Geeta - " The importance of the Guru, as

told by Shri Shiva to Shri Parvati " )

 

 

Three Stanzas In Praise Of The Guru

 

Though the lore of the Vedas take up its dwelling on your tongue,

Though you be learned in scripture, gifted in writing prose and verse,

Yet if the mind be not absorbed in the guru's lotus feet,

What will it all avail you? What indeed, will it all avail?

 

Though you become, at last, the emperor of the universe,

Though you possess for servants the mightiest of the kings of the earth,

Yet if the mind be not absorbed in the guru's lotus feet,

What will it all avail you? What indeed, will it all avail?

 

Of novices and monks, of rulers and of worldly men,

That noble soul who ponders these verses in the guru's praise,

And to the guru's teaching applies his mind with constant zeal

He will attain to Brahman, the treasure coveted by all.

 

(From Self Knowledge, Shri Adi Shankaracharya)

 

 

[The passage from " Self Knowledge " by Shri Adi Shankaracharya reminds me of a

similar passage, that Christians call " The Love Chapter in the Bible " - 1

Corinthians 13. Shri Mataji Nirmala Devi has said that Sahaja Yoga is nothing

but Love. This kind of Love is not an emotional love, but the Love that holds

the Universe together. Here is the passage from the Bible, that talks about this

kind of LOVE, without which we are nothing, if we do not possess it]:

 

" If I speak with the tongues of men and of angels, but do not have LOVE, I have

become a noisy gong or a clanging cymbal.

 

And if I have the gift of prophecy, and know all mysteries and all knowledge;

and if I have all faith, so as to remove mountains, but do not have LOVE, I am

nothing.

 

And if I give all my possessions to feed the poor, and if I deliver my body to

be burned, but do not have LOVE, it profits me nothing.

 

For now we see in a mirror dimly, but [WHEN LOVE COMES] then we shall see face

to face; now I know in part [bUT WHEN LOVE COMES] then shall I know fully, just

as I also have been fully known.

 

Now abides faith, hope, love, these three, but the greatest of these is LOVE.

 

(1 Corinthians 13:1-9;1-13)