Shri Mataji: your attention ... should be on your Self. Where is your Self now?

[Guest guest]

, Sahaji Sahaj

<ssahaji wrote:

>

> Dear Jagbir bhaiya

> may be you are right i did not realise my self fully....but what i

> noticed that whenever i go with my husband to his guru's place...i

> feel heat and headache and that time it is very hard to put

> attention on my sahastra.

> not only that i lost my vibration.

> and the only reason i go with my husband to make him happy

> now it's fear in my mind....i want to reach on my sahastra...but

> all these things pulling me down.

> i like to spread sahajlove to everybody....doesn't matter they are

> sahajayogi or not.

> may be i really don't understand how you look inside.

> sometimes i feel miserable when i loss my vibration.

> and that is the reason is stopping me to reach my sahastra.

> May be as as a sahajayogi i am not mature enough.....but i really

> like to go beyond everything...feel happy...spread mother's love

> and enjoy everybody without any fear or without feeling losing my

> vibration.

> how i do that????????

>

 

" But do you have your self-esteem? If you have then where should be

your attention? It should be on your Self. Where is your Self now? It

is God Almighty; it's part of that Great Primordial Being. Your

attention should be on that.

 

After realization your attention should be in your heart, on your

spirit which is the part of God Almighty. If your attention is on

your spirit you will be amazed how your attention will act. "

 

Shri Mataji Nirmala Devi

23 June 1980

 

 

" You used the word Being. Can you explain what you mean by that?

 

Being is the eternal, ever-present One Life beyond the myriad forms

of life that are subject to birth and death. However, Being is not

only beyond but also deep within every form as its innermost

invisible and indestructible essence. This means that it is

accessible to you now as your own deepest self, your true nature. But

don't seek to grasp it with your mind. Don't try to understand it.

You can know it only when the mind is still. When you are present,

when your attention is fully and intensely in the Now, Being can be

felt, but it can never be understood mentally. To regain awareness of

Being and to abide in that state of " feeling-realization " is

enlightenment.

 

When you say Being, are you talking about God? If you are, then why

don't you say it?

 

The word God has become empty of meaning through thousands of years

of misuse. I use it sometimes, but I do so sparingly. By misuse, I

mean that people who have never even glimpsed the realm of the

sacred, the infinite vastness behind that word, use it with great

conviction, as if they knew what they are talking about. Or they

argue against it, as if they knew what it is that they are denying.

This misuse gives rise to absurd beliefs, assertions, and egoic

delusions, such as " My or our God is the only true God, and your God

is false, " or Nietzsche's famous statement " God is dead. "

 

The word God has become a closed concept. The moment the word is

uttered, a mental image is created, no longer, perhaps, of an old man

with a white beard, but still a mental representation of someone or

something outside you, and, yes, almost inevitably a male someone or

something.

 

Neither God nor Being nor any other word can define or explain the

ineffable reality behind the word, so the only important question is

whether the word is a help or a hindrance in enabling you to

experience That toward which it points. Does it point beyond itself

to that transcendental reality, or does it lend itself too easily to

becoming no more than an idea in your head that you believe in, a

mental idol?

 

The word Being explains nothing, but nor does God. Being, however,

has the advantage that it is an open concept. It does not reduce the

infinite invisible to a finite entity. It is impossible to form a

mental image of it. Nobody can claim exclusive possession of Being.

It is your very essence, and it is immediately accessible to you as

the feeling of your own presence, the realization I am that is prior

to I am this or I am that. So it is only a small step from the word

Being to the experience of Being. "

 

Eckhart Tolle, The Power of Now: A Guide to Spiritual Enlightenment

Publisher: New World Library; 1 edition (September 27, 1999)

ISBN-10: 1577311523

ISBN-13: 978-1577311522

 

 

" In the Sankhya doctrine which emerged at this time, after the Upanishads, the

universe is conceived in terms of 'purusha' and 'prakriti'. These are two

complementary principles where 'purusha' is spirit, consciousness or person, and

'prakriti' is nature from which all the world emerges. In the 'Svetasvatara

Upanishad', which is one of the late Upanishads dated at about 300 BC, the

doctrine of the 'purusha' is fully developed. Here we see the emergence of this

cosmic Person as the cosmic Lord. The personal God is clearly revealed. For

instance, the text says, " Those who know beyond this world the high Brahman, the

vast (the 'brihad'), hidden in the bodies of all creatures and alone enveloping

everything, as the Lord, they become immortal. " (Svetasvatara Upanishad 3:7) The

" supreme Brahman " is the name for absolute reality and this text is saying that

this absolute or ultimate reality is in the midst of everything and envelops

everything and that he is the Lord. He is not only the impersonal 'brahman' but

also the personal God. In this way the idea of the personal God emerges. The

text continues, " That person, that Purusha, is the great Lord. " The word " Lord "

here is the same as the 'Kurios' in Greek and the 'Adonai' of the Old Testament,

and is the one who rules the universe. (P.131) He is the great Lord, " the mover

of existence. He possesses the purest power of reaching everything. He is light;

he is undecaying. " It goes on, " He dwells in the heart of all, that Purusha not

larger than the thumb, dwelling within, always dwelling in the heart of man. He

is perceived by the heart, the thought, the mind. " (Svetasvatara Upanishad

3:11,13) So this supreme Person transcends everything, and at the same time is

immanent in everything and dwells in the heart of each person. Each person is a

person in that great Person. In the next chapter of the Svetasvatara Upanishad

it says, " He is the creator and supporter of the gods, the great seer, the Lord

of all. " The gods are the cosmic powers and they also all derive from the

supreme Person, whom they manifest. It goes on, " He transcends all

understanding. No one has grasped him above, or across, or in the midst. There

is no image of him, whose name is great glory. " (Svetasvatara Upanishad 4:19).

 

A New Vision of Reality (Western Science, Eastern Mysticism and Christian

Faith), Pgs. 130-131

Bede Griffiths

Templegate Publishers - Springfield, Illinois

ISBN 0-87243-180-0