What and where is the Self/Brahman/
God/Being that Shri Mataji wants us to realize?

"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

The Great Adi Shakti Shri Mataji Nirmala Devi

Shri Mataji Nirmala Devi "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

Eckhart Tolle

"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

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What and where is the Self/Brahman/God/Being that Shri Mataji wants us to realize?

What and where is the Self/Brahman/
God/Being that Shri Mataji wants us to realize?