Dharma December 27, 2010
“This is how I describe Dharma in short. Dharma is the sustenance of all things that are born or created. It is super nature that gives valences to atoms in an element. It is Dharma that is expressed as the quality of these elements. For instance, gold has a quality that it is untarnishable. The human beings are like perfected instruments, like computers. Of course, if their Dharma is in balance, they are the best receptors. You can understand that the divine awareness is like the main electrical current which starts the computer (Self-realization). If the Dharma in the instrument is lacking, self-realization does not give full results. It becomes like a second hand car. Dharma is the fulcrum and the one who is in Dharma never gets into imbalance. So the attention has to be on “ Dharma”, the point where the gravity of sin does not act.
The information of Dharma comes from the Unconscious but the movement from the fulcrum can take the human attention so much in one dimension or so much like a sea saw that ultimately the beam of life tilts towards one side, either towards hell or towards destruction. Because, if the extreme movements are like a sea saw, the delicate flower of human awareness becomes confused and people suffer from all kind of diseases.
So what must we do?
The human beings have to come to the state of Gautama who became the Buddha. He searched in all earnestness and honesty. He gave up first all fake worldly preoccupations. This is not required but when he gave up all hopes of searching, (the occupation of the mind), he accepted his defeat. He felt tired and fell at the feet of the Holy Ghost.
Buddha had dharma. His body was clean, his mind, the attention, did not find any joy in the worldly greed or desire. His cup was ready and it emptied when he was tired and surrendered and that was the moment: like torrential rain, the Shakti filled His cup and made him the Shakta, the Enlightened One. So, when you are talking of virtue, you are warning them to keep the cup intact and clean.
Sahaja yoga is the proof of all the scriptures that are challenged. But I had to come to explain, to give realization and to tell you the “know how”.”
H.H.Shri Mataji Nirmala Devi, extract from a Letter to a follower, London, 1976
The Divine Light July 12, 2008
“It is exactly the beginning of parousia in the holy souls, the |
“The most magnetic of all religious symbols is the light, the light |
“The Bible is seen to be full of terms about light. Lossky tells us |
Eternal, endless, existing beyond time and space, it appeared in the |
“The godly light appears here, in this world, in time. It is |
Dan Costian, Bible Enlightened |
———— ——— ——— ——— —— |
“Cultivating the Awareness of the Light Within |
The heart and mind can find peace and harmony by contemplating the |
From the Yoga Sutra of PATANJALI, second century B.C. |
Patanjali is often called the father of yoga because he was the first |
All cultures, peoples, and religious groups through all times have |
Prior to being described as the light of any religion, light was just |
Light, however, is constant. It is fundamental energy. |
The New Testament, referring to John the Baptist, reads: “He came for |
British mystic George Fox, who founded the Quaker religion, used the |
According to Buddhism, all beings are imbued with a spark of inner |
Almost inevitably a spiritual search becomes a search for divine or |
“We are now Sahaja Yogis but we were ordinary human beings. We had no |
So carrying on yourself with this Light first thing you should |
So you have to guard yourself all the time and see for yourself how |
Sri Mataji Nirmala Devi |
Buddha and four kinds of horses April 26, 2008
In one of the Agama Scriptures, there is the following passage: |
The Buddha once told his monks that there were four kinds of horses. The first, upon seeing the shadow of the riding crop, is startled and forthwith follows the wish of its rider. The second, startled when the crop touches its hair, forthwith follows the wish of its rider. The third is startled after the crop touches its flesh. The fourth is awakened only after the touch of the riding crop is felt in its bones. |
The first horse is like the person who hears about the death of someone in a distant monastic community and forthwith feels aversion for things of the world. The next horse is like the person who hears of the death of someone within their own monastic community and then feels aversion for things of the world. |
The third horse is like the person who hears of the death of someone near and dear to them and then feels aversion for things of the world. The fourth horse is like the person whose own body experiences sickness and suffering, and only then feels aversion for things of the world. |
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