On being liberated from the dualities of pleasure and pain

"Who am I? What is the purpose of life? How can I achieve the happiness I desire? As Shri Shankara says in his Commentary to the Gita, this enquiry will lead man to discover that the Self, which at the outset seems to be the limited fragmented individual, confined in the physical body, turns out in the end to be nothing other than the supreme Self, at one with the reality behind the whole universe. What is the result of this realisation?" - A.M. Halliday

"In this age, where the pressures of outer life crowd in so strongly upon us as individuals, and the influence of the media on our thinking is so potent, we need all the more to introduce the higher technology into dealing with the mind. We cannot simply leave it to its own devices. We need to establish our own independence and to remain aware and awake to our own spiritual strength. And we can only do that if we have a sense of this inner unity which we share with all, of our real nature as independent of the passing appearances and the trivial but often disturbing experiences of everyday life. We cannot maintain that balanced judgement and wisdom which we need to live well if we allow ourselves to be subjected and bullied by appearances into accepting a role consistent with the fragmentary appearances which the mind, in its raw state, tries to impose on us. Nowadays, everyone has a refrigerator, a television set and a food processor. But what we really need is a mood processor, a technique which allows us to reduce all negative thinking, criticism and prejudice in the mind and creates from experience a nourishing soup, which strengthens us for the struggle of life. We have to smooth out all the lumps, the remnants of wrong ideas and complexes which the scars of past experience have left in the mind. In a word, we have to learn to live with love and with wisdom, not a slave to instinct and passion, but imbued with a living spirit of unity with all. The good of the individual cannot ultimately be separated from the good of the whole.

So long as man feels himself to be a fragment, a bit, he will oscillate like a penduulum between the two extremes of feeling that he, as an individual, is all-important, or that he is a non-entity. When we are on top of the world, as we say, we feel that what we want is easily attainable, that the world is our oyster, and that achieving success will be a piece of cake! At other times, when we are depressed and discouraged, anything worth-while seems utterly unattainable and beyond reach. Then the world is a land of lost content to us and we cry with Omar Khayyam:

O Love, could thou and I with fate conspire,
To grasp this sorry scheme of things entire,
Would we not shatter it to bits, and then
Remould it nearer to the heart's desire?

But shattering it to bits will not help. The real trouble is that we are already living a fragmentary life, that we are only a bit, oscillating between zero and one. As long as we are one insignificant unit lost in an endless array of others, we shall not solve our problems in any permanent way. In fact we can only live truly in unity by discarding our role as number one.

In his last play, Jean Anouilh presents an aging author, disillusioned and in failing health, who sits in his study trying to write another play, while a stream of friends and relatives come to distract him from the work in hand, each and all of them only really interested in what they can get out of him. It is, so to speak, a play about egocentricity, and it was appropriately entitled 'Number One' in its English version. Those who come to borrow money from him are the first to accuse him of lack of feeling, of not caring for anyone else but himself, but their complaints don't inhibit them in any way from prizing anything they can get out of him. It is a good illustration of the maxim enunciated in the Upanishad: 'Not for the sake of themselves are the friend, the husband, the father of the loved object dear, but for the sake of the self are they dear'!

But the fact is, as the yogis tell us, that we can live in unity only by discarding this number one stance, this fragmentary view of ourselves.

Let us therefore decide to take the bit between our teeth! We have to get down to the problem of discovering the answer to the question: Who am I? What is the purpose of life? How can I achieve the happiness I desire? As Shri Shankara says in his Commentary to the Gita, this enquiry will lead man to discover that the Self, which at the outset seems to be the limited fragmented individual, confined in the physical body, turns out in the end to be nothing other than the supreme Self, at one with the reality behind the whole universe. What is the result of this realisation? In the words of Swami Rama Tirtha:

It is an indescribable sense of equality, beaming sweetness and divine recklessness. It is the seeing of the All in all we see. It is seeing your own Self wherever your eyes fall. It is to realise that all is beauty and that 'I am That' - Tat twam asi or 'That thou art'.

In the Commentary by Shri Shankara on the verse in the fifteenth chapter of the Gita which speaks of the individual soul as a fragment of the Lord, an objection is raised to this teaching. 'How can there be a portion of the supreme Self Who has no parts? If He has parts, He would be liable to destruction on the separation of the parts.'

What the objector is very reasonably saying is that if you have something which is fragmented, then it can be destroyed. As Shelley says:

When the lamp is shattered
The light in the dust lies dead -
When the cloud is scattered
The rainbow's glory is shed.
When the lute is broken,
Sweet tones are remembered not;
When the lips have spoken,
Loved accents are soon forgot.

But Shri Shankara makes it clear in answer to this objection that the fragment of Himself, of which the Lord speaks, is not a real fragment. It is only the appearance of a fragment set up by the mind and matter. The jiva is not really a small part of the Lord, he is identical with the Lord Himself, only this identity is hidden under the thick veil of the empirical personality. And Shri Shankara gives two illustrations to convey what is meant here. The jiva, he says, is an integral part of the Lord Himself, manifesting Himself as the individual soul in the world in each and every individual, in the form of the doer and the enjoyer of experience. He is like the sun reflected in water. The reflected sun is merely a fragment of the real sun, but not a real fragment, an apparent fragment, and on the removal of the water the reflected sun returns to the original sun and remains as that very sun. Just as the image of the sun gets distorted as the surface of the water becomes disturbed, but becomes more like itself as the water becomes calm and tranquil, so the jiva, reflected in the mind as the doer and enjoyer, appears to undergo innumerable vicissitudes [fluctuations], joys and woes, fears and hopes, and to be raised to great heights and cast to great depths, as his individual interests wax or wane. But these are reflections of the passions and moods disturbing the surface of the mind. And when the mind becomes clear and tranquil, free from the pairs of opposites which disturb it and set it into oscillation, then the nature of the jiva as the supreme consciousness becomes apparent and he recognises the unreal nature of this reflected self, and his real identity as the supreme Self, Paramatman, changeless and beyond the reach of time and space and empirical circumstances.

Shri Shankara also gives a second illustration. Or, he says, the 'jiva' is like the space in the jar, which is limited by the shape and form of the jar (called the 'upadhi' in Sanskrit). The space within the jar is only a portion of the infinite space, and it is never separated from that space. It becomes one with that universal space on the destruction of the jar which is the cause of limitation. The space is not contained in the jar. On the contrary, it is the jar which is contained within the universal space. So it is, says Shri Shankara, that there is an appearance of fragmentation when the Lord enters into empirical life as the 'jiva', but it is not a real fragmentation, it is only a phenomenal state, which does not in any way compromise or affect the eternal, divine nature of the 'jiva' as the supreme Self, Paramatman.

Him who departs, or who stays and enjoys,
who is (apparently) cojoined with the qualities of nature (the gunas), the deluded perceive not;
they see who possess the eye of knowledge.

Those who strive, endued with Yoga,
perceive Him dwelling in the self;
though striving, those of unrefined self,
devoid of wisdom, perceive Him not.

That light which residing in the sun illumines the whole world,
that which is in the moon and in the fire,
that light do thou know to be Mine.

(Gita 15.10-12)

The same light of consciousness abides in all living beings, and (although we are not aware of it) it is immanent also in all that we call non-living. It is this universal light which, entering into the body and taking on the qualities of the mind and personality, becomes the individual soul. The aim of Yoga is to awaken to that truth.

A further verse from the fifteenth chapter of the Gita sums up the process:

Those who are freed from pride and delusion, who have conquered the evil of attachment, who, all desires stilled, are ever devoted to the supreme Self, who are liberated from the dualities of pleasure and pain and are undeluded, reach that eternal goal. (Gita 15.5)"

A.M. Halliday, Freedom through Self-Realisation
A Shanti Sadan Publication - London, Pgs. 21-26
ISBN 0-85424-040-3

Shri Mataji Nirmala Devi

"The Self is the Spirit. This Spirit resides in the heart of every human being and is in a witness-like state. The Spirit is the projection of God Almighty, while the Kundalini is the projection of the power of God, of His desire which is the Primordial Mother, or you can call it Adi Shakti, Holy Ghost or Athena. So the Kundalini is the projection of the Holy Ghost, while the Spirit is the projection of God Almighty. The All-pervading Power of Love is the Power of the Primordial Mother, which creates and evolves, and does all the living work."

Shri Mataji Nirmal Devi

Question: How does one discard all the organization and useless activities (of Sahaja Yoga) and seek her (Holy Spirit/Adi Shakti/Ruh) only in the Sahastrara (Kingdom of God/Sahasrara/Regions in the Soul)?

Answer: Silence on Self

Question: I am still unable to rid myself of catches and other chakra problems despite years of daily (Sahaja Yoga) footsoaking and treatments. What do I do now?

Answer: Silence on Self

Question: I am far from a Sahaja Yoga collective. How do I continue practicing Sahaja Yoga?

Answer: Silence on Self

Question: My collective leader has told me to leave Sahaja Yoga due to some personal problems. What do I do now?

Answer: Silence on Self

Question: Despite being years in Sahaja Yoga I do not agree with what our leaders are doing. I am thinking of leaving my collective. Can you suggest something that will help me continue on my own?

Answer: Silence on Self

Question: I am a Muslim who absolutely am against worshipping of any idol or image. How then is Sahaja Yoga and Shri Mataji compatible with Islam?

Answer: Silence on Self

Question: We are devout Christians who are very uncomfortable with Hindu rituals, and see the same in Sahaja Yoga. Is there any way we can do without such rituals?

Answer: Silence on Self

Question: You loudly claim on your website that all religions and holy scriptures preach the same message. I don't see such evidence. What have you got to say?

Answer: Silence on Self

Question: I do not want to meditate on anything non-Christian but agree that the Holy Spirit is feminine. How do I only worship the Holy Spirit but not the Adi Shakti?

Answer: Silence on Self

Question: My parents and husband are against worshipping Shri Mataji. How can I solve this serious family problem but still continue to practice Sahaja Yoga without their knowledge?

Answer: Silence on Self

Question: I completely agree with your belief that if you have to take a single step in any direction to seek the Divine you are going the wrong way. How and why did you reach this incredible conclusion only now despite spending so many years meditating, checking the scriptures and listening to Shri Mataji's speeches?

Answer: Silence on Self

Question: How can we spread Shri Mataji's message successfully? So many have failed all these years and Sahaja Yoga is very slow. Most of the seekers have never heard of Shri Mataji. Other than Her Divine Message what can we teach new seekers that will attract them?

Answer: Silence on Self

Question: I do not want to follow any religious organization or yoga teacher but still am interested in spirituality. You think that is possible?
Answer: Silence on Self

Question: My mother-in-law is totally against Shri Mataji and regards Her as just another false guru. But I know Shri Mataji is the Adi Shakti and want to continue. However, i do not want to antagonize my mother-in-law. Any suggestions?

Answer: Silence on Self

Question: I am a Sikh. I am completely against any Hindu ritual or worshipping of their idols and gods. Sikhism is completely against such practices. But Sahaja Yoga is also so full of such rituals and gods. What have you got to say, being a Sikh yourself?

Answer: Silence on Self

Question: I am getting somewhat ridiculed for my own spiritual experiences regarding the crown chakra and the divine feminine. People think I'm weird by emphasizing that the Devi is the true nature of brahman and it is creating doubt about my path (despite my own experiences). Should I continue with my meditations and ignore them or try to explain to them? What do you suggest?

Answer: Silence on Self

Question: There is so much information about yoga and meditation. I am so confused and do not know which path to take. What then is the truth? How do I attain it?

Answer: Silence on Self

Question: I have been in Sahaja Yoga for years but still do not know what is Self-realization. Can you tell me in detail what you understand by it?

Answer: Silence on Self

Question: I have been a SY for many years and some of us find shoe- beating and some rituals quite absurd. You also are against them. How then can we solve our subtle system problems without such treatments?

Answer: Silence on Self

Question: I am a Muslim living in Pakistan who want to practice Sahaja Yoga. But there are no centers here. How can I continue?

Answer: Silence on Self

Question: What will happen after Shri Mataji passes away? Will She still be in the photograph? Where will the vibrations come from then?

Answer: Silence on Self

Question: I have just started meditating on Shri Mataji in the Sahasrara but find it very difficult. Is there a better way?

Answer: Silence on Self

Question: I do not want to join Sahaja Yoga but believe in a number of Shri Mataji's teachings. Can you help me?

Answer: Silence on Self

Question: I am an established SYogini who am concerned at the way the organization is heading. However, I still want to spread Shri Mataji's teachings. What do you suggest I tell others?

Answer: Silence on Self

Question: I want to practice meditation but find it impossible to stop the thoughts. I value you opinion. If you don't mind my asking, but how do you do it?

Answer: Silence on Self

Question: What is the shortest and surest route to realize God?

Answer: Silence on Self

Question: Some religions claim that humans are divine in nature and that liberation is from within. Can you tell me how all this is realized in such a hectic and materialistic world?

Answer: Silence on Self

Question: As a SY I am concerned that after Shri Mataji takes Mahasamadhi there will great grief and sense of loss. How can I cope with this eventuality and continue my faith and devotion? Do I continue to meditate on Her photo even though She is not physically present anymore?

Answer: Silence on Self

Question: Jagbir, you are already telling us to discard Shri Mataji's photo and meditate on Her is the Sahasrara. A number of SYs have been offended by this and have left the forum. What makes you so sure you are right?

Answer: Silence on Self

Question: What is the most profound and deepest enlightenment you have discovered after all these years, based on the teachings of Shri Mataji? She also claims that all religions teach the same truth about the spirit. How is that so given all the religious differences and centuries-old rivalry?

Answer: Silence on Self

Question: Hi, man-made religions, sects and denominations are wide spread. So much misdeeds and divisions are committed and blood is shed in the name of God and religion. Is there a way to make humans realize that they are all worshipping the One and same Creator, no matter how different religious organizations have made God to be?

Answer: Silence on Self

Question: It seems that religions are all preaching about a God that is to be found only in their organizations. Why then is it that the Divine can only be realized through one's own experience? What and where is God then?

Answer: Silence on Self

NOTE: If this page was accessed during a web search you may wish to browse the sites listed below where this topic or related issues are discussed in detail to promote global peace, religious harmony, and spiritual development of humanity:

www.adishakti.org/
www.al-qiyamah.org/
www.adi-shakti.org/  — Divine Feminine (Hinduism)
www.holyspirit-shekinah.org/  — Divine Feminine (Christianity)
www.ruach-elohim.org/  — Divine Feminine (Judaism)
www.ruh-allah.org/  — Divine Feminine (Islam)
www.tao-mother.org/  — Divine Feminine (Taoism)
www.prajnaaparamita.org/  — Divine Feminine (Buddhism)
www.aykaa-mayee.org/  — Divine Feminine (Sikhism)
www.great-spirit-mother.org/  — Divine Feminine (Native Traditions)