Shri Mataji: But you are so fortunate that the Formless has become a Form for you.

[Guest guest]

>

> i think it makes no difference when SYs started doing pujas to Shri

> Mataji. The sad part is that after decades they are still lost in

> external worship, probably permanently, of an incarnation. The Devi

> (Divine Feminine) has this to say:

>

> " If you are unable to meditate upon My Eternal and Supreme form, fix

> your attention on My qualified form [sakalarupa], and this, is

> infinitely changeable with time and circumstance, can be grasped by

> the mind. Whatever form of Mine your mind is capable of grasping,

> meditate upon that. O father, identify yourself with that, worship

> it. But My niskala form, bare consciousness, pure and calm, freed

> from all attributes, One only, Eternal and Supreme; that Supreme

> Abode can only be obtained through knowledge [jnana] and with great

> difficulty. "

>

> Shri Devi to Himavat in Kurma Purana

> (R. A. Sastry, Lalita-Sahasranama,

> The Adyar Library and Research Centre, Madras, 1988, p 30.)

>

>

> i said " sad " because their attention has not changed with time and

> circumstance. But didn't She confirm that Her " niskala form, bare

> consciousness, pure and calm, freed from all attributes ... can only

> be obtained through knowledge [jnana] and with great difficulty " ?

>

 

" Meditation is a very general word. It is not a word that explains

all the three steps one has to take for meditating. But in Sanskrit

language they have very clearly said, how you have to move in your

meditation.

 

First is called as Dhyana, and second is called as Dhaarna; and the

third is called Samadhi. Luckily Sahaja Yoga is such a thing that you

get everything in a bundle. You avoided everything else and you got

the Samadhi part. That's the beauty of it. The first part of

meditation is the Dhyana. First when you have seeking, you put your

attention towards the object of your worship. That is called as

Dhyana. And the Dhaarana is the one in which you put all your effort.

Concentrate all your effort. But this is all drama for people who are

not realised. For them it's just a sort of an acting that they do.

But for a realised soul it is a reality. So the first, the Dhyana,

you have to do. Some do it of the Form, another of the Formless. But

you are so fortunate that the Formless has become a Form for you. No

problem, you don't have to go from Form to Formless, from Formless to

form; it's all there, in a bundle. So you concentrate, or think of

some Deity, or some point for Nirakar, for the Formless, or of

Nirakar itself. "

 

Shri Mataji Nirmala Devi,

January 1984

 

 

" There are several other important ideas for Sankara. The first is

Nirguna Brahman. By this he meant that Brahman is pure being,

consciousness and bliss (Sat-cit-ananda), and without attributes.

This Satcitananda is not three qualities or attributes of Brahman;

rather it is “its essential nature. Looked at ontologically, we

realize the Being or “Sat’ aspect of Brahman. From the

epistemological viewpoint, Brahman is revealed as “chit” or

consciousness. And from the point of view of the highest value

Brahman is “ananda” or bliss itself.” (4) The idea of nirguna Brahman

is in direct contrast with Saguna Brahman or God with attributes. In

bhakti devotion it is common to speak of the grace, mercy, love, or

anger of the deity. Many of the deities were known for

their “specialties” in that they fulfilled certain roles for their

devotees. For example, Ganesha the elephant-headed deity was (and

is) prayed to for help in starting new endeavors, as Ganesha will

clear the path of all obstacles. Brahman for Sankara was beyond all

these worldly things. The attributes of Ganesha were of Maya; they

were not the ultimate reality. Brahman is also beyond form

(nirakar). Brahman could not be perceived in the world of forms.

This was quite radical in a time of overwhelming idol devotion.

 

Brahman also involves transcendentally. Brahman is the all-pervading

Self immanent in the phenomenal world. In this sense Nirguna Brahman

is manifested as Saguna Brahman in relation to the created universe.

So Sankara could argue that Nirguna Brahman was “present” in all of

creation but not in the sense of reality, but “behind” or underneath

the false perception of reality – maya.

 

The goal of life is to realize or recognize the unity of Brahman and

the identification of the individual self with the ultimate self.

This one thing should dominate one’s life. There are different

methods of recognition of the true reality, but the ultimate path for

Sankara is that of self-knowledge (jnana) through textual study and

meditative experience. Moksha or liberation comes in the ultimate

sense when the atman/jiva recognizes its true self. Man must realize

this liberation intuitively because Brahman is without physical

senses. This also cannot be done by reason, whose only role is to

show the impermanence of Maya. This liberation is not attained by

works or devotion but rather through wisdom and realization. Once

liberated, the atman is released from Maya and is absorbed into

Brahman consciousness....

 

Ramakrishnan (1836-86) was a Hindu mystic who unlike most of the

other reformers did not have Western training. He grew up in a

Vaisnava family and then become a priest at a temple for Kali. Known

for his fanatical devotion to Kali, he claimed to have an experience

of Kali, which gave him a vision for the underlying truth of all

religions. He became a bhakti devotee to Allah, Jesus, Buddha and a

host of other religious figures. He did not travel far, had limited

reading and writing skills but was very influential primarily because

of his discipleship of Vivekananda. His version of Vedanta

emphasized experience over Vedic texts, and this is a big break with

both Sankara and Ramanuja. According to Swami Satprakashananda,

Ramakrishnan simplified Vedanta into the following teachings:

 

1. To realize God is the goal of human life.

2. The methods of God-realization differ according to the seekers’

capacities and conditions of life.

3. By following a progressive course of discipline an individual can

proceed towards God from any sphere or level of life.

4. Every religion is a pathway to God-realization.

5. There should be harmony among the followers of different

religions.

6. God dwells within man as the inmost self.

7. Man is to be served in the spirit of worshipping God. "

 

ADVAITA VEDANTA: A SURVEY OF THE ROOTS AND THE FRUIT OF A MOVEMENT

By Bill Honsberger

 

 

, " jagbir singh "

<adishakti_org wrote:

>

> adishakti_org

> Friday, November 2, 2007 8:36:03 AM

> Are you not pushing christianity?

>

> Dear Jagbir,

>

> as I am reading your last topics on telling the Americans how

> Christianity fits into the religious part of SYM, it sounds to me

> you are in that same boat with the Hinduism pushing sahaj yogi's.

>

 

i am not telling Americans how Christianity fits into the religious

part of SYM. Are you sure? If you mean am i explaining again and

again how all religions/holy scriptures fit into Sahaja Yoga? - YES!

 

> How do you tell people about the main point of receiving your self

> realization and what it will do for you without ever having to

> compare it to any religion?

>

 

You can easily do that by first deceiving yourself in order to

blissfully deceive honest religious folks without any conscience.

Since this is what SYs have been doing for decades the abysmal

failure of tens of thousands of public programs and overwhelming

rejection by hundreds of thousands of seekers over the years should

have cautioned you against asking such an absurd question. After all,

you have been in SY for umpteen years.

 

 

> Why is there so much attention on getting people to stay in SYM once

> they are self realized?

>

 

It took me more than a decade to realize my Self. It will easily take

new people ten times more to achieve the same with the official SYSSR.

So they need to stay in SY meditation that long by perhaps taking

another rebirth or two. They may opt to remain in great health and

become centenarians. (i am only trying to be helpful folks.)

 

But the most viable alternative would be to make them realize in 10

mins. what took me 10 years. That can be easily achieved by thoroughly

comprehending these Silence on Self topics.

 

http://www.adishakti.org/forum/silence_on_self_there_is_nothing_else_t

o_learn_re\

alize_or_meditate_on_7-11-2007.htm

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Allâh is " closer to him (the human) than [his] jugular vein. "

Yoga and Meditation (Dhyana) by Georg Feuerstein

Has Yoga strayed from its core?

Yoga is an art of living and not a religious practice

A Christian practicing sahaja yoga meditation

 

i really would not want them to follow/listen to all the mundane,

petty and shallow knowledge, rituals and external attention of the

official Sahaja Yoga Subtle System Religion.

 

 

> I am curious to know, when did the sahaj yogis start having puja's

> to Shri Mataji? Didn't She only give lectures for the first 10

> years?

>

 

i think it makes no difference when SYs started doing pujas to Shri

Mataji. The sad part is that after decades they are still lost in

external worship, probably permanently, of an incarnation. The Devi

(Divine Feminine) has this to say:

 

" If you are unable to meditate upon My Eternal and Supreme form, fix

your attention on My qualified form [sakalarupa], and this, is

infinitely changeable with time and circumstance, can be grasped by

the mind. Whatever form of Mine your mind is capable of grasping,

meditate upon that. O father, identify yourself with that, worship

it. But My niskala form, bare consciousness, pure and calm, freed

from all attributes, One only, Eternal and Supreme; that Supreme

Abode can only be obtained through knowledge [jnana] and with great

difficulty. "

 

Shri Devi to Himavat in Kurma Purana

(R. A. Sastry, Lalita-Sahasranama,

The Adyar Library and Research Centre, Madras, 1988, p 30.)

 

 

i said " sad " because their attention has not changed with time and

circumstance. But didn't She confirm that Her " niskala form, bare

consciousness, pure and calm, freed from all attributes ... can only

be obtained through knowledge [jnana] and with great difficulty " ?

 

regards,

 

jagbir