6. Humans Are Being Born Of The Spirit
Those Born Of The Spirit within
There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
The same came to Jesus by night, and said unto him,
Rabbi, we know that thou art a teacher come from God:
For no man can do these miracles that thou doest, except God be with him.
Jesus answered and said unto him,
Verily, verily I say unto thee, except a man born be born again, he cannot see the Kingdom of God.
Nicodemus saith unto him, How can a man be born again when he is old?
Can he enter the second time into his mother's womb, and be born? Jesus answered,
Verily, verily, I say unto thee, except a man born of water and the Spirit, he cannot enter into the Kingdom of God.
That which is born of flesh is flesh, and that which is born of Spirit is spirit.
Marvel not that I said unto thee, ye must be born again.
The wind bloweth where it listeth, and thou hearest the sound thereof,
But cannot tell whence it comes and where it goeth:
So is every one that is born of the Spirit.
Nicodemus said unto Him, How can a man be born when he is old?
Can he enter the second time into his mother's womb, and be born? Jesus answered,
"Verily, verily, I say unto thee,
Except a man be born of water and of the Spirit,
He cannot enter into the Kingdom of God.
That which is born of the flesh is flesh;
And that which is born of the Spirit is spirit.
Marvel not that I said unto thee, Ye must be born again...
Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him,
Art thou a master of Israel, and knowest not these things?
Verily, verily, I say unto thee, We speak that we do know,
And testify that we have seen and ye receive not our witness.
If I told you earthly things and ye believe not,
How shall ye believe if I told you of heavenly things?
Shall ye believe if I told you of heavenly things?
"The term "Spirit" translates the Hebrew word ruah, which, in its primary sense, means breath, air, wind. Jesus indeed uses the sensory image of the wind to suggest to Nicodemus the transcendent newness of him who is personally God's breath, the divine Spirit."
J. Cardinal Ratzinger, Catechism of the Catholic Church
(J.C.R., Catechism of the Catholic Church, 1994, p. 182.)
"Both of the major Hebrew and English dictionaries in use today include this definition, or one that goes very far towards it, among those appropriate for rûah. Gesenius's lexicon edited by Brown, Driver, and Briggs lists this as the fourth meaning of rûah: "spirit of the living, breathing being, dwelling in the flesh of men and animals."Under this entry, references are cited which more properly ought to be listed under this lexicon's first meaning of rûah," breath," including many that have been cited above: Isa 42:5; Zech 12:1; Ps 104:29-30; Job 12:10, 27:3, 34:14-15; Qh 11:5, 12:7.(5) In their lexicon, Koehler and Baumgartner list this understanding as the sixth meaning of rûah: " (breath, element of life, natural) spirit of man."
Professor Theodore Hiebert
"The pneumatological activity ... of the Paraclete ... may most helpfully be considered in terms of the salvific working of the hidden Spirit."- Michael Welker
"This self-effacing character of the Spirit's presence finds a kind of verbal reinforcement in scripture due to an ambiguity present in both Hebrew and Greek, where the words ruach and pneuma carry a semantic width that encompasses the range of English words: "Wind," "Breath," "spirit." In the Priestly account of creation, are we to translate Genesis 1:2b as saying that "The spirit of God was moving over the face of the waters"or would it be better rendered," a wind of God swept over the face of the waters"? When Jesus says to Nicodemus, "The wind blows where it chooses and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit" (John 3:8), the Greek of the Gospel contains a kind of theological pun in its double use of pneuma.
Taking seriously this veiled presence of the Spirit, expressed in the hidden character of pneumatological action, by no means implies a denial of more manifest activity also. The kind of bivalent working that Kathryn Tanner discusses in her chapter is surely just what one would expect of a divine Person, in contrast to the uniformity of action associated with a mere force such as gravity, unvarying in its characteristics...
According to this understanding, the sanctifying work of the Spirit is a continuing activity that awaits its final completion in the creation of the community of the redeemed, a consummation that will manifest fully only at the eschaton. Of the Persons of the Trinity, we can appropriate most specifically to the Spirit the title of deus absconditus, the hidden God.
We have acknowledged that a veiling of pneumatological activity is not the only thing to be said about the work of the Paraclete, yet recognition of a degree of reticence in the nature of the Spirit's presence does offer opportunities for the theological understanding of a number of puzzling aspects of the human encounter with divine reality. There is the important and pressing problem posed by the need to understand how the apparently clashing cognitive claims made by the different world faith traditions can be reconciled with the evident presence of authentic spiritual experience within all of them. I have suggested elsewhere that this phenomenon may most helpfully be considered in terms of the salvific working of the hidden Spirit."
Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Wm. B. Eerdmans Publishing Company, 2006, page 170-1
The Paraclete Shri Mataji "Mohamed Sahib has said it clearly that at the time of Resurrection your hands will speak. I say Martin Luther was a realized soul, but where he went wrong was to bifurcate this branch of Christianity by saying that there was all wrong with the Pope.
But one must understand that this was the very wrong approach because we must always go to the fundamentals of everything. I think there are three things fundamental of Christ's life.
The first and foremost thing He has said that we are to be born again. That doesn't mean any crazy priest puts his hand on your head and says, "You are born again," or you take a self certificate, "born again", move about. That means it has to be some living process worked in you, something evolutionary, by which you become something great.
As Mohamed Sahib has said, you become a walli. As Krishna has said that you become stitha pragya.
Translator: You become what?
Shri Mataji: Stitha pragya. Is the one who is completely balanced in life. And pragya means the one whose awareness is enlightened with collective consciousness. But we carried on with all these mythical things, thinking that we were doing the right thing.
The second fundamental of Christianity is that Christ died for our sins, that He suffered for us. We do not have to suffer for religion; we do not have to suffer for our ascent. Only we are to be realized souls so that we become one with the Divine; the yoga takes place. So firstly He said to Nicodemus that, "You are to be born again," and when Nicodemus said, "Is it I enter into the womb of my mother?"
He says, "No, whatever is born of the flesh is the flesh. You are to be born out of the Holy Ghost."
And the third thing which is the most important thing that He said was that, "I will send you a Redeemer. I'll send you a Counselor." What about that prediction that He made about the three qualities of the Holy Ghost who will save you? The Counselor, the Redeemer and the Comforter.
Instead of forming these branches of religion; same in Islam, same in Hinduism. We have the same problem that you use your mental projections to solve the spiritual problems. You cannot solve through your petty mind which is such a limited thing. Something living has to happen within us to make us that which is promised. It cannot be an experience of jumping, or changing your dresses, or leaving your dresses. All these we can do ourselves. What is there to talk of Spirit then?
As late as hundred years back William Blake has clearly said that men of God will be born on this earth and they will have the blessings of the Holy Ghost. They will become the prophets and they will have power to make others prophets."
The Paraclete Shri Mataji
Public Program Paris, France—April 22, 1985
A "loose conglomeration of people of similar mentality and ways of living, but who do not necessarily live together as an intentional community"- Richard Valantasis
Wed May 11, 2011
Dear disciples of the Spirit-Paraclete,
i did say that:
"I regard 'The Gospel of Thomas' as a red-letter Bible. But it is more than that, much more. The theologians have done a great job explaining and expanding the Sayings of Jesus. There are many people who are inspired by The Gospel of Thomas."Many thought that they could hear immediately the words of Jesus without the intermediary of the institutional church and its orthodox theologians."But for those who have met and followed the Paraclete, and are now meditating on the Spirit-Paraclete within, the words of Jesus in this gospel will mean much more. Thus, of all people, we should the first to discover the sacred secrets."
i believe we are moving away from the Paraclete, and inwards towards an intimate and eternal relationship with the Spirit-Paraclete. In short, we are a loose conglomeration of people of similar mentality and ways of living, but who do not necessarily live together as an intentional community. i have always believed that is how the Spirit- Paraclete promised by Jesus will now begin to penetrate into human consciousness.
This loose conglomeration of people of the Spirit have great future potential. The community that forms around the collection of sayings of Jesus and the Paraclete is one created by the association of the readers and by our mutual experience of finding the interpretation of the sayings.
Our daily experience of the Cool Breeze grounds our faith. Our past experience with the Paraclete Shri Mataji confirms the source of that eschatological winds of Resurrection. Our present experience of the Spirit-Paraclete within is promised for all eternity. Because of our collective mutual experiences we are the first fruits of the sayings.
All four books concerning"The Gospel of Thomas"have arrived. The appended article is required reading for those wishing to dedicate themselves to spreading the Good News of the Kingdom of God.
THE THEOLOGY OF THE GOSPEL OF THOMAS
The Gospel of Thomas, as a collection of sayings of Jesus, does not purport to be a systematic or even an organized theological tractate. A collection of sayings by nature cannot fulfill expectations of a systematic presentation of discursive theology, so that any description of its theology must emerge from the oblique references in the sayings. The theology of a collection of sayings must be constructed, that is, from such indirect and opaque elements as inferences, innuendo, connotations of words, analysis of metaphors, and other elements both non-theological and nondiscursive. In constructing from these elements, the theology remains fragmentary: not every theological question that an ancient or a modern reader might ask will be addressed in a satisfactory or consistent manner. It must be made clear, however, that the Gospel of Thomas does indeed present a recognizable and articulated theology, but both the mode and the content of that theology differs from other theological discourses. The theology of the Gospel of Thomas, moreover, presents even greater challenges because some of its content (the sayings parallel to canonical sayings) is familiar from the canonical tradition. This familiarity with other scriptural traditions tends to emphasize the normative status of the canonical tradition and to underscore the deviations and differences from that tradition in this gospel. Even with these difficulties it is possible to construct some elements of a theology characteristic of the Gospel of Thomas.
I would characterize this theology as a performative theology whose mode of discourse and whose method of theology revolves about effecting a change in thought and understanding in the readers and hearers (both ancient and modern). The sayings challenge, puzzle, sometimes even provide conflicting information about a given subject, and in so confronting the readers and hearers force them to create in their own minds the place where all the elements fit together. The theology comes from the audience's own effort in reflecting and interpreting the sayings, and, therefore, it is a practical and constructed theology even for them. In communicating through a collection of sayings, moreover, the topics move rapidly from one to another with little meaningful connection between them. The sayings cajole the audience into thinking, experiencing, processing information, and responding to important issues of life and living without providing more than a brief time to consider the question fully. The audience's forced movement through and interpretation of rapidly changing topics and issues bases the theological reflection in cumulative experience emergent from their responses to the stimuli of the sayings. That is why it is performative theology: the theology emerges from the readers' and hearers' responses to the sayings and their sequence and their variety.
The community that forms around the collection of sayings is one created by the association of the readers and by their mutual experience of finding the interpretation of the sayings. The community developed in this gospel is not one analogous to a parish, or a church, or any other organized group of people with a structure and a charter. Rather, this community is a loose confederation of people who have independently related to the sayings and found their interpretation, who have begun to perform the actions that inaugurate the new identity, and who have become capable of seeing other people who perform similar activities. The community, in short, is a by- product of the theological mode, a loose conglomeration of people of similar mentality and ways of living, but who do not necessarily live together as an intentional community. This introductory overview of the theology of the gospel will focus upon this performative aspect.
Richard Valantasis, The Gospel of Thomas
Routledge; 1 edition (June 27, 1997), pp. 6-8
"Even if you get the glimpses of your Realization you have to at least believe that you are also the Spirit. You go on sticking to that experience and keeping your attention on the fact that you are the Spirit. Tell your intellect not to cheat you anymore. You can turn the face of your intellect by this. Now your intellect will start working for the pursuit of the Spirit. This is what faith means. Faith gives rise to pure intelligence.
Now once you have seen the clouds removed still there are clouds. So you have to use the wind to remove the clouds — Wind of the Holy Ghost. And that you know there are many ways of taking advantage of the Wind. So the Wind comes from the same source, that is, the source of the Holy Ghost — your Kundalini! And also you have in person the Primordial Kundalini before you. Compared to many other seekers who came before you, you are very fortunate."
The Paraclete Sri Mataji
Paris, France — June 18, 1983
"That you have to be born again, that you have to be baptized, that you have to become a Pir, that you have to become a Brahmin. All these descriptions have come to us from all the great scriptures. It is very easy to say that we don't believe in God, we don't believe in any Incarnation, we don't believe in Jesus, we don't believe in any religion, we don't believe into anything — is very easy to say.
Even it is easy to say that we believe in them, we believe in God, we believe in Christ, we believe in Krishna, Rama, all that. Both things are equally the same.
When you believe in God you believe in the darkness and ignorance, and when you do not believe in Him also you are in ignorance. By believing into you close your eyes, accept the faith and go along with it. Of course it shows that you are conscious of some Power which is beyond. Such people have a great chance. But in the case if you go to these extremes in this kind of faith then you start only believing in Christ, only believing in Muhammad, only believing in Krishna — I mean depending on where you are born. How human beings are so narrow-minded?
If you are born in England either you will be a Catholic, or a Protestant, or maybe one of these witchcraft people. You believe into anything because you are localized in a place; there has been some identifications because your mother believed into something, because your father believed into something, or you paid for it. And this faith can become such a blinding effect on people that you develop absurd types of groups which call themselves as Christians, Hindus, Muslims — whatever you may say — and are extremely, extremely exclusive, blind, and fanatic."
The Paraclete Sri Mataji
London, U.K. — May 12, 1980
"I was amazed myself when I was born to see such ignorant people quarreling over something which they do not know at all — nothing of that kind. They are so ignorant. They do not know there is Power of God working. They cannot feel it and what are they doing? Whether they are church people, or temple people, or all these scientists, when they talk about God they are at a level from where they cannot talk. But they are not even conscious that they are that level.
This is why we have to know that despite all efforts to destroy our scriptures this Knowledge that you have to become something else — that you are to be reborn — this Knowledge they could not destroy. They have tried to maneuver it for their own advantage. They have tried to use it for their own building up because they had to have big, big buildings, they must have big, big money projects, and sometimes they also must have some business. How can you do all these things in the name of God? Just think of it. And they are doing all these mad things and they call it God? And the seeker gets absolutely shocked and surprised that he also gets into the whole whirlpool. He just cannot get out of it because he is a seeker. He says," Let me go and see for myself what it is. Let me burn my finger here and there and find out for myself."
Now I say again, like all these people have said — You have to be born again! They have said it to prepare you all for this Time. It's My fortune that I have to do it. It has to happen. If they had said all these things either they were all false and wrong. So I am here to prove it — not that they were wrong in any way but they were the only people who were enlightened. They had an eyesight to see much deeper than what you can see.
So within us lies that Power and that Power is anxious to give you your second birth. That Power lies as shown, lies in the triangular bone of sacrum and you can see with your naked eyes the rising of this Power. It has nothing to do with what nationality you have come from, what sort of clothes you are wearing, what sort of hair dress you have — it has nothing to do with this but it has to do something with your inner being. And while in your inner being there are certain problems which you have created out of your ignorance, and this Power being your Mother — your sweet loving Mother who has been born again and again with you — knows your problems and She knows how to correct it."
The Paraclete Sri Mataji
London, U.K. — May 12, 1980
"If you had faith you would have never organized religion because you would know that it is God's Hand, God's Grace, which has to bestow us and not these theological college people. And these self-appointed people, they cannot give us the Grace of God."
The Paraclete Sri Mataji
London, U.K. — May 12, 1980
"So far you have not known God! Till you have not known that Absolute within you, you cannot know God. Only by knowing your spirit you will know God.
Like without My eyes I cannot see you, in the same way without knowing your spirit you cannot feel God — and you have to know your spirit. But when I say you have to know you that doesn't mean by jumping or by doing anything that you will do, but that you don't have to do anything. Now when you have to get — I don't know whether human beings understand or not — that you don't have to do anything about it. Now there is no way of saying it that you just don't have to do anything and it will happen to you; that you have to become that. As soon as I say you have to become that then you have to become that. Any sentence you use like that you think that you have to put in some effort, or some money, or something else.
But it is an effortless thing. It is an effortless happening. It is beyond human understanding. We cannot understand that we can do something effortlessly, but we do. We digest our food without putting any effort; we breathe without any effort; we have become humans without any effort; we got this whole sky before us, this whole Universe before us without any effort. All things that are important are without any effort. These are not important things like getting a chair, or a car; all that. Of course, for that you might have to put in effort. But you are amazed; whatever is vital you have got it without putting any effort and that's why this is going to happen to you without any effort."
The Paraclete Sri Mataji
London, U.K. — May 12, 1980
"When the Kundalini rises one can feel easily the Cool Breeze coming out of one's fontanel bone area on top of one's head. One can feel it oneself, and one has to certify oneself. One can also feel this Cool Breeze all around oneself. This Cool Breeze is the one that is manifested by the All-Pervading Power of Divine Love. For the first time in life one actualizes the experience of feeling this subtle Divine Power.
Even after feeling this Power one has to understand that this Kundalini is not fully established. In ordinary mechanical language we can say that the connection is not established. One has to work it out. Though sprouting in a seed is spontaneous, the gardener has to now look after the tender sapling.
In the same way a seeker has to look after his Self-Realization in the beginning. Some people achieve heights very easily, but some have to work for six or seven months and are still not all right. Under these circumstances it is important that one must know and understand where the problem is by understanding the proper decoding system and its practices in Sahaja Yoga."
The Paraclete Sri Mataji
"Vibrations are the pulsation of the All-Pervading Power within us, which we can feel in the central nervous system. The Spirit doesn't pulsate. It doesn't pulsate. The pulsation exists in the All-Pervading Power. But through Spirit when you get connected, then only the flow starts. And you then start feeling the pulsation on the central nervous system. And this pulsation of the Holy Ghost are the vibrations."
The Paraclete Sri Mataji
Delhi, India — February 8, 1983
"It is very hard to believe that we can become the Spirit. This is one of the big myths of modern times and many a times when I speak about becoming the Spirit people say that," How can you say like that?"How can it be that easy?"
But it is a living process of our evolution and if it is done by the Power of a Living God, then it has to be very simple, has to be very easy."
The Paraclete Sri Mataji
"Freedom is when you get your own Powers which are within you. You have got your own Powers. You have to be your own Guru. You must reach that point from where you guide yourself in such a way that the guiding lines become part and parcel of you. That means in your central nervous system, in your conscious mind, you must be the existence of the Spirit. This is what is the evolutionary process. This is what you have to achieve and all other talks are absolutely of no value.
Let's face it — there is no flowery talk needed for it. It's a doing. All these talks and all these organizations, and everything, has no meaning of any kind. It does not empower you to be the Spirit."
The Paraclete Sri Mataji
"What is God-Realization? First is the Self-Realization ... What is God-Realization? Is to know about God. You see to know about God is to know how His Powers are working, how He controls, by becoming part and parcel of God Almighty... You know about God. You know about His Powers. But you have to know, to know through love, through devotion ... for that a complete humility is needed.
You can become God-realized means God acts through you, uses you as His Power, as His channel, and that you know. That you know what He is doing to you, what He is telling you, what His vision is and what is the information. The connection is that."
The Paraclete Sri Mataji
"One may not believe, or may believe, but the fact is that, in human awareness, we have reached a stage where we do not know about the Absolute Truth. This is the reason why there are so many types of philosophies and ideologies and people want to have different types of religions which are exclusive and they fight with each other and finish the fundamentals of religion.
Now whatever I have to say need not at all be accepted blindfolded. We have had enough troubles with blind faiths. But if one has an open mind like a scientist, one should look at it like a hypothesis. But once it is proved, one has to accept that there is a subtle system in our body for our last breakthrough in our evolution."
The Paraclete Sri Mataji
"In guiding the creation of an atom into this complex Universe and in planning the evolution of a single cell into this wonderful human being, there is a hidden hand of a very Great Artist because through His creation He expresses Himself. He sings, He dances, He paints, He acts and above all, He compels the spectators to reflect. Yes, He created this world because He wanted to reflect Himself — His Truths, His Beauty, His Grace, His Compassion, His Sweetness, His Righteousness, and all that can be termed as culture."
The Paraclete Sri Mataji
A Unique Discovery
"Man in his search of joy and happiness is running away from his Self, which is the real source of joy. He finds himself very ugly and boring because he doesn't know his Self. A human being seeks joy in money or possessions, in power or human limited love, and ultimately in religion that is also outside. The problem is how to turn one's attention inward. The inner being, which is our awareness, is an energy. I call it the energy of Divine Love. All evolution and the manifestation of material energy is guided by the supreme energy of Divine Love. We do not know how powerful and thoughtful this unknown energy is. The silent working of awareness is so automatic, minute, dynamic, and precious that we take it for granted. After Self-realization, this energy appears to us as silent throbbing vibrations flowing through our being. But we have been unable to achieve Self-realization because we cannot fix our attention on something that lacks form (abstract Being). Instead, our attention wanders outside on forms. Now there is a method to tap the Divine power—Sahaja Yoga. At the very outset, I have to say that the working of Sahaja Yoga is very simple, although the operation within is quite complex. For example, if you want to watch television, it is very easy. But to explain the engineering technique of a television set is very difficult and the explanation is complicated. To learn about a television you also need a qualified engineer who understands it and who can explain its working.
I will try to explain Sahaja Yoga in the simplest way, but please note that it is really complicated if you want to know it in detail. The best way to enjoy television is first to switch it on and watch. Then later you can try to understand its engineering. As a mother I would say that I have done the cooking for you. Why should you worry about how it is done? If you are hungry you should start eating. If you are not actually hungry, but only inquisitive, what can I do? I can neither force you to eat nor make you hungry with discussions or lecturing. I leave it to your wisdom and to your freedom to feel that longing.
Some Background On Sahaja Yoga
The word"Sahaja" (Saha + ja) means born with you or inborn. Whatever is inborn manifests without any effort. Hence Sahaja Yoga is the name given to my system, which is effortless, easy, and spontaneous. It is a part of Nature, you may call it life's source—the vitality of the Divine.
To understand life, consider the case of something that is living: a germinating seed. The seed grows by itself into a tree, blooms into flowers, and then the flowers become fruit. Any human effort cannot change the process of growth from a seed into a tree. The gardener can only look after the growth of the tree. In the same way, the process of the growth of our consciousness, to further evolution, takes place effortlessly. When a fetus is between two and three months old, in The Mother's womb, a column of rays of consciousness, emitted through the all-pervading Divine Love, pass through the developing brain to enlighten it.
The shape of the human brain is prism-like. So, the column of rays falling on it gets refracted into four diverse channels corresponding to the four aspects of the nervous system. These are:
Parasympathetic nervous system
The set of rays that fall on the fontanelle bone (apex of the head known as Taloo) pierce in the center and pass straight into the medulla oblongata through a channel (Sushumna). This energy, after leaving a very thread-like, thin line in the medulla oblongata, settles down in three and a half coils in the triangular bone at the base of the spinal cord (Mooladhar). This coiled energy is known as Kundalini.
The subtle energy enters through the center of the brain (Sahasrar Brahmarandhra) and precipitates six more centers on its way down. The gross manifestation of this subtle energy, in the Sushumna channel of the spinal cord, is termed the Parasympathetic nervous system. The centers of chakras are expressed as plexuses outside the spinal cord. Surprisingly, we have the same number of plexuses and subplexuses outside, as the number of chakras and their petals inside, the spinal cord. Medical science knows very little about this system. Science calls it the autonomous nervous system, meaning the system that works spontaneously—on its own. For example, if we want to increase the rate of our heartbeat, we can do so by exerting ourselves (activity of the sympathetic nervous system). But we cannot directly reduce the heart (activity of the parasympathetic nervous system). The parasympathetic nervous system is a system that is like a petrol pump through which the petrol of Divine Love fills us. But when a human child is born and the umbilical cord breaks, a gap is created in the Sushumna (the subtle channel in the spinal cord).
And on the gross level, one can see there is a gap between the solar plexus and the vagus nerve of the parasympathetic nervous system. This gap is known as the void in the Zen system of religion and Maya (or Bhav Sagar) in Indian thought. Later when ego and superego bloat up like balloons and cover our brain at the apex of the left and right sympathetic nervous systems, the fontanelle bone calcifies, and the all-pervading vital force of Divine Love gets cut off completely. Then the human being identifies himself as a separate entity and the consciousness of"I" (Aham) presides. This is why Man does not know His universal unconscious. His ego severs this subtle connection.
The sympathetic nervous system uses the vital energy. There are two systems-left and right. The two channels, which carry this energy, in subtle form (in the medulla oblongata), are known as Ida and Pingala respectively. The right-side system (in the right-handed person) caters to the emergencies of the active consciousness (extra efforts and emergencies). The left-side system (in medicine they say it remains dormant) caters to the subconscious mind of the psyche (libido).
Both these sympathetic-nerve systems are called the Sun and Moon channels (i.e., Surya nadi and Chandra nadi). Hatha Yoga comes from the words Ha and Tha, meaning the Sun and Moon. By this yoga you can control the activity of the sympathetic; you can use more stored energy or else completely stop the activity of the sympathetic for a short time.
Just by using the stored energy you cannot achieve the eternal flow of the divine. With control over the sympathetic you can slow the heart rate or even stop the heart for a short time. You may achieve all the physical gross symptoms of the parasympathetic. But you cannot activate the parasympathetic which is the channel for your real yoga (meeting of the divine). With Hatha yoga you may even control your mind. But the mind thus governed is heavily conditioned for the spiritual flight into the divine. One may keep good health and good mind to be a good citizen in a society, but that is not the only aim of life. The Channels Of Attention Both sympathetic and parasympathetic act on the plexuses, but in opposition to each other. The parasympathetic relaxes the plexuses while the sympathetic squeezes the energy by constricting them. One fills in the vitality and the other consumes it.
There is a gap in the parasympathetic nervous system (Sushumna) but no gap in the sympathetic nervous system (at the navel). This is the hurdle that has rendered all our searching-and entry into the parasympathetic-fruitless so far. It is like three ladders, two of them touching the ground while the central one is hanging in the air. So whenever we try to rise in our consciousness, we move on to the sympathetic system.
If we pass toward the right side we enter onto the activity that goes on bloating in the balloon of ego. Thus we feel responsible and active. When this activity increases beyond limits, like a growing tree whose roots are not equally grown, the being falls to the ground.
Over activity of the sympathetic nervous system causes tension, sleeplessness, and ultimately all deadly diseases like cancer. These diseases are caused by the constricted plexuses that have been drained of their energy. If you can make the parasympathetic dominate the right side, then we can antidote the effects of over activity. Then all the diseases and the effects caused by this right side get cured automatically.
The left side sympathetic nervous system (libido) has the power to store all that is dead in us. It connects you with store houses of the subconscious mind and with the collective subconscious (Bhootlok or Paralok).
At the backside of the brain, at the apex of this channel, the super ego exists like a balloon. It becomes heavy by storing, the conditioning of the mind through libido. So if the tension is heavy it breaks the superego into many fragments. If you still overexert by conditioning, a partial vacuum forms and this sucks another dead personality from the collective subconscious (Paralok) into your superego. So in your pursuit of truth, if you take to further efforts and indulge in concentration, training of the mind, forced abstinence, forced meditation, or complete slavery to the emotional attachment of the mind, the libido with the aid of the affected superego may connect you to the collective subconscious (Paralok) where all dead souls-bad, good, or saintly-exist. These souls start manifesting through you and you get siddhis or extra sensory perceptions. Actually these are the different subtle (dead) personalities dominating us through super ego.
There is another method that may be effortlessly employed by many so called teachers. This method, by which they turn the chakra in the direction of the libido, can put you into your subconscious. This method either makes the aspirant go into a trance or accept the complete domination of the dead spirits introduced by the teacher through the plexuses.
In the first case, the Sadhaka feels relaxed, his mind is switched off. But after a few years of practice, he realizes his weakness. He cannot face reality and takes to heavy use of drugs. In the second case, the aspirant becomes a complete slave of the teacher and starts giving away all material possessions to the teacher without understanding the logic behind it. These teachers never explain the technique they have employed, nor do they give their powers to anybody else. In short, all efforts in the name of religion, or the mishandling of Kundalini by so called realized people, can only activate the sympathetic nervous system (Ida and Pingla). These activities cannot make any progress toward bringing about the play of parasympathetic (Sushumna).
All mesmeric powers such as materialization power (enslaving masses for money or fame), visionary powers (Drishti Siddha), speech powers (Vani Siddha), curing powers, transcendental feelings (powers of switching off the mind), separation of body, and many other powers, are very ordinarily found among those who practice the control of spirits (Pretsiddhi or Smashan Vidya). All such powers can be proved to be the powers of the dead in any one of our experimental Centers. These are not Divine powers because the Divine has no interest in these gross subjects. It is interested only in the miracle of the inner being and its further manifestation to bring about human evolution. Thus those who indulge and use their attention (Chitta) on such"siddhis"And those who run after such gross miracles find it difficult to follow Sahaja Yoga.
We have noted that when such people confront Sahaja Yoga, they start trembling and shaking like lunatics. If with very great difficulty such a person reaches the state of Self-realization, he completely loses all interest in such powers and in their exhibition. He is freed of all extra dead personalities who dominated him. There is no need to pass through the subconscious strata to jump the unconscious. The subconscious is an end by itself and one gets lost after entering its realms. These strata are placed vertically. The only direct way is through the parasympathetic (through Sushumna)—the central path that takes you to the Divine (the universal unconscious)—through Sahaja Yoga.
It is very dangerous to use the powers of the subconscious which may become uncontrollable and torture the practitioner and Sadhaka. Those who are temporarily benefited may suffer irreparable loss to body, mind, or grace.
The Promised Goal
All religions have promised inner silence when you reach the state of Self-realization-the inner miracle of the subtle awareness and not gross jugglery. The Bhagavad Gita says that you become the witness (Sakshi Swarup) of the play of the Divine. Many modern thinkers are also talking about the new awareness. This has been described as "thoughtless awareness" which results in collective consciousness. We hear of many prophesies made by ancient and modern writers about the evolution of a new race of super-human beings of unique awareness. These are no longer empty words. Through the discovery of Sahaja Yoga it is possible to achieve the transformation of the human consciousness to the higher planes promised by various seers.
The subject of Kundalini is no longer a matter of book knowledge. Now you can see, with the naked eye, the breathing of the Kundalini at the Mooladhar. You can feel the different chakras in the spinal cord with your fingers. Formerly, bridging the gap in the Sushumna was the insurmountable problem. But it is being discovered that this gap can be filled with the vibrating power of Divine Love. The Kundalini rises like a majestic mother and breaks the apex of the brain (Brahmarandhra) without giving the slightest trouble to the child (Sadhaka). It happens in a split second, in the short spell between two successive thoughts. Of course, if the aspirant (Sadhaka) is diseased or his chakras are constricted by over activity of the sympathetic nervous system, the Kundalini, being The Mother of every individual and the embodiment of love, knowledge, and beauty, knows how to reveal Her love beautifully and to give rebirth to Her child without causing any hurt.
There are many descriptions about Kundalini warning us against the dangers and perils of the taming of Kundalini. Also many books describe various gross or frightful experiences of the Kundalini awakening. Actually this is caused because Kundalini cannot rise without Sahaja Yoga, i.e., if someone, who is not Self-realized, tries to awaken Her, the Kundalini does not leave Her seat and, without the proper invitation, the Kundalini becomes adamant and angry. Thus the sympathetic gets into activity. When She is accused of sex, She sends heat waves over the sympathetic nervous system which causes the constriction or blockage of the plexuses and the path of the Kundalini is completely broken down. Sometimes one gets into funny gesticulations or loses complete awareness of the outside. Moreover with mishandling of Chakras and Kundalini due to the ignorance or greed of the teacher, the chance of realization for the aspirant can become very poor and sometimes impossible. The mind that is very much conditioned, or the mind that is the slave of self-indulgence or of egoistic actions and thoughts, is also a very slow conveyance for Sahaja Yoga. Even if you read too much about the deconditioning of the mind, you may get only further conditioned. If you try to decondition by efforts, you can become conditioned much worse than what you were.
Deconditioning is only possible through Divine Love. The main"condition"of Sahaja Yoga is that your will and freedom are always respected. In Sahaja Yoga the person is fully aware and alert and receives inner silence and experience without doing any unnatural movements. He sits in a completely easy pose throughout or he also may lie down (Sahajasana or Shavasana). The breathing is normal or less than normal.
Religions are also the expressions and experiments of realized souls-the seers. They also talk about the inner being, second birth, and about Self-realization. In the beginning, in India, they tried to take the attention inside by introducing symbols (idols) that they saw of this unconscious, universal being within. This gave rise to pantheism and the aspirant's attention got stuck to symbols (Sakar) and to rituals which killed the main objective.
So the other type of experiments of talking only about the abstract (Nirakar) gave rise to many other religions which ended up as dogmas or"Isms."The reason is obvious. Talking about the flower or the honey cannot take you to the honey but can only create dogmatic "ism"In the mind. You have to be a bee to reach there, i.e., you have to be reborn. This has to happen within to take you inside. It is too great an achievement and unbelievable, but I feel the search of ages has brought great results.
The End Of The Path
The mind, with a child-like innocence achieves very quick results. Whatever may be the loads of the mind, if the longing is honest and earnest, sooner or later, the aspirant can get Self-realization. After reaching this state the vibrations start emitting from the extremities. These are described by Adi Sankaracharya in his work"Ananda Lahari."
These vibrations are the waves of Divine Love that can fill also other persons' inner being and give them the same experience of Self-realization. This is how the chain reaction starts. One light enlightens another.
The physical manifestations are as follows:
The pupils of the eyes become dilated (Parasympathetic action). The face becomes radiant, the body becomes light, all tension is completely removed. The rising of the Kundalini can be seen by others and felt by the aspirant. First the throbbing is clearly felt at Sahasrara (apex of the brain) and when it stops, complete silence is felt within and in all awareness. The flow of grace is felt coming down, cooling the whole being. As the attention moves to the subtle, gross attachments drop out. A person gradually loses identification with falsehood and artificiality. In matter, he sees beauty and not its possession value. In knowledge, he identifies himself with the Truth and is not afraid to profess, nor does he indulge in the double standards of life. His flow of love becomes spontaneous, generous, without any tinge of attachment, possession or any return. The person becomes ageless - a hollow personality. Now let us see what happens inside.
The attention of the consciousness moves to the inner being (Kundalini). As the thread (Sutra) of a necklace is passing through every bead of the necklace, the inner consciousness (Kundalini) is also passing through every human being. As soon as our attention moves to our inner consciousness we can move on to everybody's Kundalini. One starts feeling the Kundalini, its nature, its position in other persons. Collective consciousness is thus established. Now you become a universal being. After some days you cannot say who is the other person. The power of love is so great and dynamic that with the movement of your fingers you can move the Kundalini of thousands. It becomes child's play. This is how the en masse evolution of human beings will take place. These are the signs of the advent of the Golden age of Truth (Satya Yuga). Let us forget whatever hardships we have suffered in our search in the past. It does not matter if some could not find it before this. You have to open your mind and understand that though the discovery is unprecedented, it does not make any seeker or predecessor small. If some experiments are made, it does not matter if, ultimately, we have found out the way. It is a collective achievement. Perhaps in the chaos of Kali Yuga it was to happen and many of us, who have been earnestly searching in many lives, are reborn to have their promises fulfilled by the Divine. Maybe we were our own predecessors.
On the Tree of Life there might have been very few flowers but now the Blossom Time has come. Their fragrance of longing has collectively materialized the manifestation of Sahaja Yoga. Many are going to jump into the realm of thoughtless awareness where you get introduced to yourself and start identifying with your universal nature. Those who deserve will get the throne of their inner being which rules the Skies of Peace, and the Oceans of Divine Love and Supreme Knowledge within, which is limitless (Anant)."
The Paraclete Sri Mataji
"For nearly 2,000 years, Christian tradition has preserved and revered orthodox writings that denounce the gnostics, while suppressing — and virtually destroying — the gnostic writings themselves. Now, for the first time, certain texts discovered at Nag Hammadi reveal the other side of the coin: how gnostics denounced the orthodox. The Second Treatise of the Great Seth polemicizes against orthodox Christianity, contrasting it with the"true church"of the gnostics. Speaking for those he calls the sons of light, the author says:
... we were hated and persecuted, not only by those who were ignorant [pagans], but also by those who think they are advancing the name of Christ, since they were unknowingly empty, not knowing who they are, like dumb animals.
The Saviour explains that such persons made an imitation of the true church," having proclaimed a doctrine of a dead man and lies, so as to resemble the freedom and purity of the perfect church (ekklesia)."Such teachings, he charges, reconciles its adherents to fear and slavery, encouraging them to subject themselves to the earthly representatives of the world creator, who, in his "empty glory," declares, "I am God, and there is no other beside me." Such persons persecute those who have achieved liberation through gnosis, attempting to lead them astray from "the truth of their freedom."
The Apocalypse of Peter describes, as noted before, catholic Christians as those who have fallen "into an erroneous name and into the hand of an evil, cunning man, with a teaching in a multiplicity of forms," allowing themselves to be ruled heretically. For, the author adds, they
Blaspheme the truth and proclaim evil teaching. And they will say evil things against each other... . many others ... who oppose the truth and are the messengers of error ... set up their error ... against the purest thoughts of mine ...
The author takes each of the characteristics of the catholic church as evidence that this is only an imitation church, a counterfeit, a "sisterhood" that mimics the true Christian brotherhood. Such Christians, in their blind arrogance, claim exclusive legitimacy: "Some who do not understand mystery speak of things which they do not understand, but they will boast that the mystery of the truth belongs to them alone. "heir obedience to bishops and deacons indicates that they"bow to the judgment of the leaders." They oppress their brethren, and slander those who gain gnosis.
The Testimony of Truth attacks ecclesiastical Christians as those who say "we are Christians," but "who [do not know who] Christ is."...
The bitterness of these attacks on the "imitation church" probably indicates a late stage of the controversy. By the year 200, the battle lines had been drawn: both orthodox and gnostic Christians claimed to represent the true church and accused one another of being outsiders, false brethren, and hypocrites.
How was a believer to tell true Christians from the false ones? Orthodox and gnostic Christians offered different answers, as each group attempted to define the church in ways that excluded the other. Gnostic Christians, claiming to represent only "the few," pointed to qualitative criteria. In protest against the majority, they insisted that baptism did not make a Christian: according to the Gospel of Philip, many people"go down into the water and come up without having received anything," and still they claimed to be Christians. Nor did the profession of the creed, or even martyrdom, count as evidence: "Anyone can do these things."Above all, they refused to identify the church with the actual visible community that, they warned, often only imitated it. Instead, quoting a saying of Jesus ("By their fruits you shall know them") they required evidence of spiritual maturity to demonstrate that a person belonged to the true church."
Elaine Pagels, The Gnostic Gospels,
Vintage Books, 1989, p. 102-4a
"In the ancient Jewish story of creation, God created life in the man, Adam, when God"breathed into Adam's nostrils the breath of life and this creature became a living being" (Gen. 2:7). So the mighty wind, the ruach, we discover, was also sometimes understood to be the very breath of God. Hence, God's breath, or the divine nephesh, came to be thought of as the very source of all life, and nephesh or breath was identified with the vitality and animation found in every living being ... That is how nephesh, the breath of God within us, came to be identified with that nonmaterial part of our reality. Thus nephesh would later be translated as"soul"or"spirit."But at its inception and at its heart, it referred to the breath of God dwelling within us, calling us to life itself."
John Shelby Spong, Why Christianity Must Change Or Die
HarperOne (April 21, 1999)
"The most profound experience of meaningfulness coincides with the recovery of our true identity as incarnate spiritual beings. It is then that we are made whole. The American physicist David Bohm saw this with great clarity: When life as a whole is harmonious, we don't have to ask for an ultimate meaning, for then life itself is this meaning. And if it isn't, we have to find the reason, by looking into life as a whole, which includes the source of the stream and the basic roots of consciousness and the thought process. If we do this, we will generally find that a lack of meaning of life has its root in sustained and pervasive incoherence in our thoughts, in our feelings, and in how we live, along with a self-deceptive defense of the whole process against evidence that it has serious faults.
We could say that life as a whole is grounded in the matter of the universe and also in some subtle level that we could call spirit, which literally is"breath"or"Wind."We have to reach this total ground to be able to live a life that is its own meaning. If we take less than this sort of overall cosmic approach, the meaning we find will ultimately prove not to be a viable meaning but one that will sooner or later break down into coherence."
Lucid Waking: Mindfulness and the Spiritual Potential of Humanity
Georg Feuerstein, Inner Traditions; 1ST edition (August 1, 1997)
"Soul, in religion and philosophy, the immaterial aspect or essence of a human being, that which confers individuality and humanity, often considered to be synonymous with the mind or the self. In theology, the soul is further defined as that part of the individual which partakes of divinity and often is considered to survive the death of the body.
Many cultures have recognized some incorporeal principle of human life or existence corresponding to the soul, and many have attributed souls to all living things. There is evidence even among prehistoric peoples of a belief in an aspect distinct from the body and residing in it. Despite widespread and longstanding belief in the existence of a soul, however, different religions and philosophers have developed a variety of theories as to its nature, its relationship to the body, and its origin and mortality."
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