The Divine Person within all of us is the Param guru.

[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.

> >

> >

, " jagbir singh "

<adishakti_org wrote:

>

> 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:

>

> 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?

>

 

, " jagbir singh "

<adishakti_org> wrote:

>

> Dear All,

>

> i received an email that read:

>

> " Dear Jagbir,

>

> Please could you explain to me a bit about the spiritual tradition

> of gurus and disciples; and how this all works in SY? Do all

> people need gurus for teaching and help; from my own experiences I

> think that they probably do? What I mean is, people really need a

> teacher for guidance along the path, someone very advanced and

> experienced to tell and ask about specific problems and personal

> situations and difficulties, a yoga master. Especially people from

> the Western cultures and from restrictive religious backgrounds

> need help understanding the Eastern concepts of spirituality, and

> need personal guidance at times. "

>

 

i am quoting Dr. Ramananda Prasad of the American/International Gita

Society, Fremont, California, USA. He has written this article

titled " ALL ABOUT GURUS " . Please read it carefully and judge if Shri

Mataji has fulfilled the most important requirements of an incarnated

SadGuru (not guru). It is imperative that She be judged against the

rigorous time-tested signs and requirements of a SadGuru.

 

" ALL ABOUT GURUS

 

The contact of great souls who have realized the truth is very

helpful. Reading scriptures, giving charity, and doing Saadhanaa

alone may not give God-realization. A God-realized soul can awaken

and kindle another soul. But, no guru can give a secret formula for

Self-realization without His grace. It is said that human birth,

faith in God, and the help of a sadguru come only by His grace. The

Vedas say: The one who knows the land, gives direction to the one

who does not know, and asks for it (Rigved 9.70.09). One has to

complete the journey with his or her own efforts. One has to row his

or her boat through the turbulent waters of this world. People

discover the truth by their own efforts. Krishnamurti said: " The

precepts of Truth are essentially an individual process. " Just as

the complete spectrum of sunlight is not visible to human eye

without a prism, similarly, we cannot see the light of Brahm without

the grace of Guru, God, and Gita.

 

Personally, we feel that anybody who does not share the knowledge

fully is not helping either his own spiritual progress, the progress

of the society, or the followers. The Eastern gurus should learn the

art of sharing from the West. The material progress of the world is

mostly due to the sharing of scientific and technological knowledge

of the West. Any body who meets the minimum requirements can learn

anything in the universities in the USA. The fees are affordable and

the requirements not very difficult to meet. This is not the case

with the so called spiritual masters writers have come across. Most,

if not all, Indian spiritual masters (that this writer has met in

USA or in India) are very miserly. They are really not serving the

people, or their disciples. I hope this article promotes the concept

of true sharing of spiritual wealth by the possessors of the wealth

for the upliftment of the humanity. Lord Krishna has condemned all

those who do not help others with a selfless motive in the true

spirit of selfless service, or Nishkaam Karm Yog.

 

The Vedas prohibit the sale of God in any form. It says: O mighty

Lord of countless wealth, I will not sell thee for any price (Rigved

8.01.05). The role of a guru is that of a guide and a giver, and not

of a taker. Before accepting a human guru, one must first have — or

develop — full faith in the guru, and leave the human frailties of

gurus out of consideration; take the pearls of wisdom and throw away

the oyster shells. If this is not possible to do, it should be

remembered that the word guru also means the light of Jnaan, the

true metaphysical knowledge, that dispels ignorance and delusion,

and the light comes — automatically — from Par-Brahm, the internal

Param guru, when one's mind is purified by sincere Saadhanaa, Sevaa,

and Surrender (Gita 4.38). One must follow the scripture with faith,

especially in this age when it is very difficult to find a sadguru.

 

There are four categories of gurus: a false guru, guru, Sadguru, and

Param guru. In this age too many false gurus are coming to teach (or

give a mantra) for a price. These false gurus are the merchants of

mantra. They take money from disciples to fulfill their personal

material needs without giving the Taartamya-vidyaa, or Brahm-jnaan,

the true knowledge of Brahm. Saint Tulasidaas said that a guru who

takes money (or any form of Sevaa from the disciples and does not

remove their ignorance of metaphysics goes to hell (Tulasi Raamaayan

7.98.04) ). Jesus also said: Watch out for false prophets; they come

to you looking like sheep on the outside, but they are really like

wild wolves on the inside (Matthew 7.15).

 

A guru is the one who should impart true knowledge and complete

understanding of Sat and Asat. The most common meaning of the word

guru is the subject matter expert, a teacher or the guide. Thus any

human being who imparts you any knowledge, spiritual or material,

becomes your guru for that knowledge. Rishi Dattaatreya had twenty-

four gurus, both human as well as non-humans, such as: Earth, water,

fire, sky, air, sun, moon, as well as some birds, beasts, and

insects, because, he learned lessons from their lives.

 

A Sadguru is a Self-realized master mentioned in Gita 4.34. A

Sadguru helps the devotee maintain God-consciousness all the time by

his or her own spiritual power. When Antah-karan, the subtle senses

such as the mind and intellect, is purified; Supreme Lord Krishna,

the Param guru, reflects Himself in the Chitt of a devotee, and

sends a guru, or a Sadguru to him or her. …

 

Our own Atmaa inside all of us is the Param guru. Outside teachers

only help us in the beginning of the spiritual journey. Our own

mind, when purified by Nishkaama Karm, prayer, meditation, Jap,

Kirtan (the congregational chanting of holy names), and scriptural

study, becomes the best channel and guide for the flow of divine

knowledge (See also Gita 4.38, and 13.22). The Divine Person within

all of us is the Param guru, and one must learn how to tune in with

Him. It is said that there is no greater guru than one's own mind. A

pure mind becomes a spiritual guide and the inner divine guru

leading to a Sadguru, and Self-realization. This is expressed by the

common saying that the guru comes to a person when one is ready. The

word guru also means vast, and is used to describe Brahm or

Paramaatmaa, the Param guru and the internal guide.

 

The wise spiritual teacher disapproves the idea of blind personal

service, or the guru cult, which is so common in India, and is being

imported abroad. A Self-realized master says that God only is the

only guru, and all are His disciples. A disciple should be like a

bee seeking honey from flowers. If the bee does not get honey from

one flower, it immediately goes to another flower and stays at that

flower as long as it gets the nectar. Idolization and blind worship

of a human guru become stumbling block in the spiritual progress of

both the disciple and the guru and bring downfall of Hinduism.

 

One must follow a scripture of his or her choice with firm faith,

especially in this age when it is difficult to find a true guru.

Adherence to the high teachings of the scriptures will ward off all

evil and bring about goodness. If a bridge is built, even an ant can

easily cross the river, no matter how big a river is. Similarly, the

scripture is the bridge to cross over the river of Samsaar.

 

The ignorance of true metaphysical knowledge (Ajnaan) is humanity's

greatest predicament and root cause of all evils in the world today.

There is only one God, and all creatures are His children, then it

is childish to fight in the name of Father! In some religions,

however, only the members of one's own sect are considered favorites

of God, and others are considered infidels. The Vedas say: Let noble

thoughts come to us from everywhere (Rigved 1.89.01). Different

religious teachings are but different expressions of the Supreme.

They are to be respected, not regarded as instruments of division.

The dignity and welfare of humanity lie in the unity of races and

religion. True knowledge of religion breaks down all barriers,

including the barriers between faiths. Any religion, prophet,

preacher, sant, mulla, or prachaarak that creates the walls of

conflict and hatred among people in the name of God is not a

religion, but selfish politics in disguise. " (end)

 

Yes, the " ignorance of true metaphysical knowledge (Ajnaan) is

humanity's greatest predicament and root cause of all evils in the

world today. " That is why Silence on Self must be deeply understood,

practiced and experienced. It is also true that " true knowledge of

religion breaks down all barriers, including the barriers between

faiths. " Again, Silence on Self is the core of enlightenment that

breaks down all barriers.

 

But the aim of this post is to answer these questions:

 

>

> 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?

>

 

i have given answers grounded in the Holy Scriptures and based on the

incontrovertible evidence at www.adishakti.org that Shri Mataji

Nirmala Devi is the incarnation of the Devi who is verily Brahman, my

Self. Shri Mataji Nirmala Devi is the incarnation of Paramaatmaa, Par-

Brahm, the internal Param guru. Shri Mataji Nirmala Devi is the

incarnation of the Divine Person, the Param guru within all of us.

The declaration and evidence of this Truth will now stand and forever

gather strength .............. till the dissolution of this universe.

 

Jai Shri Ganapathy,

 

jagbir

[Guest guest]

, " jagbir singh "

<adishakti_org wrote:

>

> i have given answers grounded in the Holy Scriptures and based on

> the incontrovertible evidence at www.adishakti.org that Shri Mataji

> Nirmala Devi is the incarnation of the Devi who is verily Brahman,

> my Self. Shri Mataji Nirmala Devi is the incarnation of

> Paramaatmaa, Par-Brahm, the internal Param guru. Shri Mataji

> Nirmala Devi is the incarnation of the Divine Person, the Param

> guru within all of us. The declaration and evidence of this Truth

> will now stand and forever gather strength .............. till the

> dissolution of this universe.

>

 

" I am the Brahm-Chaitanya. The Brahm-Chaitanya is the Adi Shakti. And

Sadashiva is also in My heart. But since I am so much humanized it is

not so easy to find it out. If you tell this to modern human beings

they will not understand. It can only be told to Sahaja Yogis because

they will understand. To bear this Truth is so difficult ... To

bear the fact that I encompass all the incarnations is too difficult

to bear. "

 

Shri Mataji Nirmala Devi

Shiva Puja, Bombay, India — February 26, 1987

 

 

" Never, never before there were so many people who got Realization.

Never before in the history that ADI SHAKTI Herself came on this

Earth to solve your problems. Never before that people of very

ordinary effort, of very little seeking, of very little understanding

have been given Realization like this. It's like, sometimes if you

see, like a stone becoming a diamond suddenly. "

 

Shri Mataji Nirmala Devi

Bordi, India — February 6, 1985

 

 

The problem is that SYs are fixated on the Devi's incarnation Shri

Mataji Nirmala Devi, and are thus severely retarded in Self-

realization. They do not seem to understand, or rather want to

believe, that Shri Mataji Nirmala Devi is speaking in Her capacity as

an incarnation of the Devi, who is verily the Self and Brahman. All

incarnations, barring none, are part and parcel of the Devi.

 

 

" 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.