YOGA

When unconscious became conscious this is Samadhi

Their thoughts day and night are always set on Buddha. May 30, 2011


 

You cannot organize ADI SHAKTI February 26, 2010


“Simple things I will tell you. They asked me: “Mother, what do you think of starting a Vishwa Nirmala Dharma [Universal Pure Religion] in Melbourne?” I said: “Alright.” I didn’t know it was going to be an association, [that] there was going to be an election and all; nothing. Vishwa Nirmala Dharma is everywhere. But they don’t have any association – nothing. It is just a kind of a society which is just spreading Vishwa Nirmala Dharma [the innate pure religion within us].

There is no sort of any organization about it. We only have Trusts. And we don’t want to have any electioneering or all that. Again, if some wrong type of people get in, then Sahaja Yoga will be ousted completely. So you can only have Trusts. And if you want to do something else, you can form it separately, but it should not be ‘Vishwa Nirmala Dharma’ or ‘Sahaja Yoga’ – nothing doing! Because I said ‘Yes’ – that doesn’t mean that you should go that far with forming ‘this’, ‘that’, association and all that. It is news to Me!

It will definitely grow, no doubt. But do not try to organize it. You cannot organize. Once you start organizing, then the growth can be stunted. Like you have seen bonsai. Bonsai when they cut it and organize it, becomes a small tree. But I haven’t seen any tree which grows; that if it is organized grows more. At the most you can nourish it, at the most you can water it, at the most you can see its needs. But you just cannot make it grow more.

All organizations cut the growth. In the beginning it may look that by organizing it, it has increased. Even religions like Christianity, Islam, Buddhism, Hinduism, etc., when organized and grow artificially are empty and hollow. We really want substantial people, substantial dharma – innate within ourselves. We don’t have to take to these artificial things.”

Shri Mataji’s Talk to Sahaja Yogis on 1st March, 1992 at Glenrock, Australia

 

What is Syncretism? November 23, 2009


Syncretism is …:

 

 

What is the meaning of Matraiya November 17, 2009


“The origin of the 1000 names attributed to the Great Primordial Mother were composed aeons ago. Her 565th. is Mitra-rupini: “Of the form of friend or sun” and Her 570th. is Maitryadi- vasana-labhya: “Can be obtained through good tendencies like Maitri.”
C. Suryanarayana Murthy informs in the Sri Lalita Sahasranama that Maitri-Mudita-Karuna Upeksanam Sukha-Dukha-Punyapunya means “Friendship with those who are happy without being envious, compassion with those who are suffering, gladness to see the righteous, overlooking or not mindful of the sinful. These four tendencies or Vasanas contribute to clarity of mind. It is only such a mind that can have God vision.”

The Shri Lalita Sahasranama, the timeless Book of Enlightenment was composed by Shri Vagdevata (Goddess of speech) at the express command of Shri Lalita. Both these names mitra and Maitryadi were conferred on the Great Primordial Mother ages before Shri Buddha was born. Surely there is wisdom in this ancient Truth.

Shri Mataji Nirmala Devi has said that one of Her forms is as Shri Matraiya. She is also known as Shri Trigunatmika — Shri Mahalakshmi, Mahasaraswati and Mahakali.
She is also Shri Matain, Shri Ekritya and Shri Matraiya. She is also Shri Mitra-rupini. She is also Shri Maitryadi -vasana-labhya. Mai treya is Sanskrit for Three Mothers. The original Mai Treya (Three Mothers) was pronounced into Maitreya (friend) — which itself was derived from mitra (Friend) – as Buddhism sought to assume its own identity.

Is it possible that Mai Treya, over the centuries of oral tradition, was finally written down as Maitreya to erase all traces of its Hindu origin? Buddhist theologians say that Maitreya was derived from mitra. But this was arrived by apparently adulterating the structure — spelling, pronouncement and consonants — of mitra. How does one substitute mitra for Maitreya?

In the first place, Shri Buddha could have just said the future mitra will come,
forestalling centuries of deceit and delusion. So why did Shri Buddha specifically mention Mai Treya? For some reason it did not matter to Buddhists scholars that the very word mitra or friend is just too mundane for the next incarnation of Shri Buddha.

Perhaps mitra was the only sensible word in the Sanskrit dictionary to transform into Maitreya, and erase all traces of the ‘Hindu’ Mai Treya.
The fact that all early teachings of the Buddha were passed by word of mouth, and not written, only made this very subtle change in pronouncement from Mai Treya to Maitreya all that easy.

For ordinary humans there is a considerable difference between friend and
Mother. One may have thousands of friends but only one mother. For seekers of Truth it will now be the difference between final liberation or endless Samsara. It might not have mattered in the past as Mai Treya was yet to come, but now this precise translation and pronouncement of Maitreya should be of utmost importance.

“All Buddhists, after being provided the facts to this error, will have to decide if Shri Buddha said “Maitreya” or “Mai Treya” 2,500 years ago. The subtlest difference between the pronouncement of Maitreya and it contraction, Mai Treya, is today the difference between samsara and nirvana. It would be spiritual genocide if the mispronunciation of a single word prevent millions of Buddhists from attaining final liberation!”

Shri Mataji Nirmala Devi.

 

The Divine Light July 12, 2008


“It is exactly the beginning of parousia in the holy souls, the
beginning of the revealing at the end of times, when God will be
disclosed to everyone in this distant Light.”

“The most magnetic of all religious symbols is the light, the light
that radiates everywhere within and without — the light that never
was on land or sea. Great mystics have realized the Peerless One in
the form of Light. Moses saw the burning bush and received the word
of God. The Upanishad seers saw It as Jothi Aham — the Splendor in
the self.” – Hinduism Today

“The Bible is seen to be full of terms about light. Lossky tells us
that “for the mystical theology of the eastern Church these are not
metaphors, rhetorical figures but words expressing a real aspect of
godliness.” “The godly light does not have an abstract and
allegorical meaning. It is a data of the mystical experience.” The
author then referred to “Gnostics”, the highest level of godly
knowledge [that] is an experience (a living) of the noncreated light,
where the experience itself is the light: in lumine tuo videbimus
lumen (in Your Light we shall see light.)”

Eternal, endless, existing beyond time and space, it appeared in the
theophanies of the Old Testament as the Glory of God. The Glory
is “the Uncreated Light, His Eternal Kingdom.” Being bestowed to the
Christians by the Holy Spirit, the energies appear no longer as
external causes but as grace, as inner light.” Makarius the Egyptian
wrote: “It is . . . the enlightenment of the holy souls, the
steadiness of the heavenly powers” (Spiritual Homilies V.8.)

“The godly light appears here, in this world, in time. It is
disclosed in the history but it is not of this world; it is eternal,
it means going out from the historical existence: `the secret of the
eight day’, the secret of the true knowledge, the fulfillment of the
Gnosis . . . It is exactly the beginning of parousia in the holy
souls, the beginning of the revealing at the end of times, when God
will be disclosed to everyone in this distant Light.”

Dan Costian, Bible Enlightened

———— ——— ——— ——— ——

“Cultivating the Awareness of the Light Within

The heart and mind can find peace and harmony by contemplating the
transcendental nature of the true self as supreme effulgent light

From the Yoga Sutra of PATANJALI, second century B.C.

Patanjali is often called the father of yoga because he was the first
person to codify and write down yoga practices. In this meditation
instruction, he is telling us to let go of all distracting sights,
smells, and sounds and meditate on our spiritual nature, our luminous
true self. He is telling us to look inside and experience the
radiance within.

All cultures, peoples, and religious groups through all times have
talked about the phenomena of light in the context of the religious
or mystical experience. Those who have seen visions of holy beings
typically see them surrounded by white light. People have always
described going to the light, finding the light, being called by the
light, dissolving in the light. We read about light in The Egyptian
Book of the Dead as well as The Tibetan Book of the Dead. Men, women,
and children who have had classic near-death experiences vividly
describe arriving in a place of white light; they speak of themselves
and others as being bathed in white light.

Prior to being described as the light of any religion, light was just
light. Light is a part of the primary source material. Later, as the
history of mankind developed, the concept of light became
institutionalized; it was then interpreted according to cultural and
religious beliefs. Pure light thus became light of God, light of
truth, light of Buddha, light of Jesus, cosmic light, and ocean of
light depending upon where you were born and what you were taught.

Light, however, is constant. It is fundamental energy.

The New Testament, referring to John the Baptist, reads: “He came for
testimony, to bear witness to the light that all might believe
through him.” Later Jesus says, “Put your trust in the light while
you have it so that you may become sons of light.”…

British mystic George Fox, who founded the Quaker religion, used the
term “inner light” to describe our ability to personally experience
God within ourselves. He himself had such an experience, which left
him with the lifelong conviction that everyone can hear God’s voice
directly without mediation by priests or church ritual. This is the
central tenet of the Society of Friends.

According to Buddhism, all beings are imbued with a spark of inner
divine light. In describing our original Buddha-nature, we use such
phrases as innate luminosity, primordial radiance, the unobscured
clear natural mind, and the clear light of reality…. The Jewish
mystics use similar words when they speak of the inner spark or the
spark of God. The Koran, referring to man, talks about the little
candle flame burning in a niche in the wall of God’s temple.

Almost inevitably a spiritual search becomes a search for divine or
sacred light. By cultivating our inner core, we search for this light
in ourselves as well as the divine.”- Lama Surya Das, Awakening to the Sacred

“We are now Sahaja Yogis but we were ordinary human beings. We had no
Light within us. Now the Light comes within us and we see the Light
then what do we become? We have to become the Light itself. Christ
was the Light. He did not have to become. We have to become the
Light. And now you have to guard on the way this Light might get
disturbed, might be reduced or maybe completely extinguished.

So carrying on yourself with this Light first thing you should
know that if you see the Light is not proper means you are not the
Light. You have to become the Light. When you are the Light, then in
that Light you can easily see how your mind works, what ideas it
gives, what affects your mind while you’re ascending. Is this the
worry or is this the responsibility that you have? Or is this from
the bad habits you had, that there is an impediment in your growth as
a spiritual personality?

So you have to guard yourself all the time and see for yourself how
you are progressing. It’s a very beautiful journey — very, very
beautiful journey.”

Sri Mataji Nirmala Devi
Rome, Italy — April 11, 1993

 

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.

 

MEDITATION CAN CHANGE THE BRAIN April 1, 2008


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In Boston, Massachusetts, Dr Sara Lazar has used a technique called MRI scanning to analyze the brains of people who have been meditating for several years.

She compared the brains of these experienced practitioners with people who had never meditated and found that there were differences in the thickness of certain areas of the brain’s cortex, including areas involved in the processing of emotion.
She is continuing research, but she believes that meditation had caused the brain to change physical shape.
“All of these things are just thoughts. And, they will come up in meditation and learning to recognize what they are as thoughts, and let them go, can be enormously empowering for anybody.”…
More here: http://news.bbc.co.uk/2/hi/health/7319043.stm
 

 
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