But this Judgment is so beautiful that when you are judged you get powers of your own, of your love; you enjoy the bliss of your Spirit; you become so peaceful, all the tensions disappear; you become so dynamic and the blessings of all the well-beings come on you. As Krishna has said "Yogakshema." First the yoga then the kshema. Kshema is well-being. If you have not achieved your yoga the kshema is not bothered.

People say I am preaching Advaita of Shankaracharya. Of course, it is the same, whether it is Shri Sankaracharya or anybody. I am doing that. Only he was preaching, I am doing it.

What Christ said, what Krishna said, and what Muhammad said is nothing but Advaita, that "you have to become One with God."

But there are many who do not like it, they want to have dvaita, they want to keep their personalities, so-called, with them. I asked the other day one gentleman who was a minister and all that. I said "What do you want to keep that? What, which part?" He said "Not my ego." I said "What is it then? It is that only. You want to keep back your ego."

Unless and until you become big you cannot evolve. And how do you become big?—by becoming the Ocean yourself. A small drop becomes an ocean, as long as he becomes One with the Ocean. You become One with the awareness of God. This is what Christ has said, "You have to be born again." Is said by everyone. Moses has said it, everyone has said it but people are telling you "No, no, no, no. That should not be done" because these middle agencies will be losing their income. How will they exist without it?

Try to see these points. Achieve your own powers of Love; achieve your Self, become your Self. If you want it you can have it, but if you don't want nobody can force this. Nobody can take away your freedom. If you want to remain as you are, you are left with that; then you face it up and live with it.

But if you want the ultimate, the absolute, it is there. That's the only way you can get rid of your confusions and get rid of all your ideas of relative existence—political, economic and everything can be only dissolved through achievement of your absolute. Because after realization you can feel, you can ask any absolute question. For example, if you want to ask the question "Is there God?", immediately the cool breeze starts coming out. Tremendous! The answer comes as if like a computer you start working out because you are put to the mains.

So it is necessary for the whole humanity to pay attention today because the time is coming when the sorting out will take place. That time nobody is going to persuade, or tell you and fill the halls and request you. The sorting out will be there. Better get it now and establish it. Whole humanity has to be saved. No use doing patchwork. Do something substantial. Substantial is only possible if you go to the roots of this Tree of Life and nourish it, enlighten it. That is the only way one can work it out. May God bless you all.

Achieving the Self: An Analysis of Shri Mataji Nirmala Devi's Declaration on Internal Divinity

Abstract

This paper examines the declaration of Shri Mataji Nirmala Devi: "Achieve your Self, become your Self.... That's the only way you can get rid of your confusions. It argues that this statement encapsulates a profound spiritual teaching rooted in the non-dualistic tradition of Advaita Vedanta, which posits the divine nature of the eternal, internal Self (Atman) and its identity with the ultimate reality (Brahman). The paper analyzes Shri Mataji's assertion that this Self is to be found within, never in external, man-made religious structures like temples, churches, or mosques. Through an examination of her teachings and a comparative analysis with other mystical traditions, this paper will demonstrate that Shri Mataji's message emphasizes a direct, experiential path to liberation through the awakening of the inner divine energy, Kundalini, thereby transcending the confusion and limitations of the ego and external dogma.

1. Introduction

The spiritual landscape is replete with diverse paths and philosophies, yet a common thread running through many mystical traditions is the emphasis on an inward journey toward self-discovery and divine realization. Shri Mataji Nirmala Devi, a prominent spiritual teacher of the 20th and 21st centuries, articulated this principle with profound simplicity in her declaration: "Achieve your Self, become your Self.... That's the only way you can get rid of your confusions.[1] This statement serves as the cornerstone of her teachings, which advocate for a direct, experiential path to spiritual enlightenment by awakening the divine potential within each individual. This paper will explore the depth of this declaration, focusing on the central tenet that the Self—the eternal, divine soul—is an internal reality, not to be sought in any external, man-made institution of worship.

Shri Mataji's teachings are deeply rooted in the Indian philosophical tradition of Advaita Vedanta, which posits the non-dualistic identity of the individual Self (Atman) and the ultimate reality (Brahman). This paper will demonstrate how her message represents a practical application of this ancient wisdom, making it accessible to a modern global audience. Furthermore, it will analyze her unequivocal rejection of external religious structures—temples, churches, mosques, and the like—as ineffectual in the quest for true self-realization. By examining her lectures and comparing her teachings with those of other spiritual luminaries and traditions, this paper will argue that Shri Mataji presents a radical yet timeless message: the divine is not an external entity to be worshipped, but an internal reality to be experienced through the awakening of the dormant spiritual energy known as Kundalini.

2. The Internal Self in Advaita Vedanta

The philosophical foundation of Shri Mataji's teachings on the Self can be traced to Advaita Vedanta, one of the most influential schools of Indian philosophy. The central tenet of Advaita, as systematized by the 8th-century philosopher Adi Shankaracharya, is the principle of non-duality. According to this view, the individual soul or Self (Atman) is not distinct from the ultimate, all-pervading reality, known as Brahman. The Stanford Encyclopedia of Philosophy explains that Advaitins "seek to establish that the essential core of one's self (atman) is brahman. The fundamental thrust of Advaita Vedanta is that the atman is pure non-intentional consciousness. It is one without a second, nondual, infinite existence, and numerically identical with brahman."[2]

Shri Mataji explicitly aligns her teachings with this tradition, stating, "People say I am preaching Advaita of Shankaracharya. Of course, it is the same... I am doing that. Only he was preaching, I am doing it."[1] This distinction between "preaching" and "doing" is crucial. While Shankaracharya provided the philosophical framework for understanding non-duality, Shri Mataji emphasizes the experiential realization of this truth. She asserts that this is not merely an intellectual concept but a tangible reality that can be accessed through a process she calls Self-realization. This is the moment when the individual transcends the illusion of a separate self, or ego, and experiences their true nature as the universal Spirit.

This metaphor of the drop becoming the ocean vividly illustrates the Advaitic concept of the individual Self merging with the universal Self. The confusion and limitations that characterize ordinary human existence are, in this view, a product of ignorance (avidya)—the mistaken identification with the body, mind, and ego. To "achieve your Self" is to dispel this ignorance and awaken to the reality of one's own divinity. This is not an act of becoming something new, but of realizing what one has always been. As Professor Harish C. Gaur explains, drawing from the Upanishads, "Any one who knows the supreme Brahman becomes Brahman indeed... Because Jiva becomes Brahman, its identity was real, the ignorance having been destroyed by knowledge leaving only Brahman."[3]

3. Rejection of External Forms of Worship

A central and uncompromising aspect of Shri Mataji's teaching is the assertion that the divine Self cannot be found in any external, man-made structure or through ritualistic practices. This represents a direct challenge to the conventional religious paradigm, which often relies on intermediaries, institutions, and idols as focal points for worship. Shri Mataji argues that such external forms are not only ineffective but can be detrimental to the spiritual search, as they distract the seeker from the true, internal source of divinity.

This statement highlights the fundamental error, from her perspective, of directing one's devotion towards lifeless objects or concepts. This includes not only idols and statues but also the rigid dogmas and institutions that have been built around them. She contends that these "middle agencies" have a vested interest in maintaining their position between the seeker and the divine, often for material gain, thereby obstructing the path to genuine self-realization.

This teaching is not unique to Shri Mataji but echoes a long-standing mystical tradition that critiques external religiosity. The ancient Vedic scriptures themselves contain passages that warn against the worship of created things. The Yajurveda, for instance, states, "They enter darkness, those who worship natural things... And they sink deeper in darkness those who worship sambhuti (created things, for example table, chair, idol etc.)."[4] Similarly, the Sikh Gurus, particularly Guru Nanak, vehemently rejected idol worship. The Guru Granth Sahib proclaims, "The Hindus have forgotten the Primal Lord and are going the wrong way. As Narad instructed so worship they idols. They are blind, dumb and the blindest of the blind. The ignorant fools take stones and worship them. Those stones when they themselves sink, how shall they ferry thee across?"[4] This perspective underscores the futility of seeking salvation from inanimate objects when the true, living Lord resides within.

By situating the divine within the human being, Shri Mataji democratizes spirituality, removing the need for external authority or sanction. The temple, the church, the mosque—these are not the dwelling places of God, but rather the human heart is the true tabernacle. The path to God is not a pilgrimage to a holy site, but an inward journey to the core of one's own being.

4. Kundalini Awakening as the Path to Self-Realization

If the Self is an internal, divine reality, the question then arises: how does one "achieve" or "become" this Self? For Shri Mataji, the answer lies in the awakening of a dormant spiritual energy within every human being, known as the Kundalini. She describes this energy as 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."[1] This divine feminine energy is believed to reside at the base of the spine in the sacrum bone. Its awakening and ascent through the central channel of the subtle system, piercing the six chakras (energy centers) above it, culminates in the union of the individual consciousness with the universal consciousness at the crown chakra. This is the state of Self-realization, or Yoga.

Shri Mataji's unique contribution to this ancient spiritual science was her development of a method for spontaneous, en-masse Kundalini awakening, which she called Sahaja Yoga (meaning "spontaneous union"). Unlike traditional yogic paths that often required years of arduous practice, austerities, and the guidance of a guru, Sahaja Yoga offers a simple, accessible method for anyone to experience their Self-realization. This is the "doing" that she referred to in contrast to the "preaching" of Shankaracharya. The awakening of the Kundalini is not a mere concept but a tangible experience, often felt as a cool breeze on the palms of the hands and above the head, which is the manifestation of the all-pervading power of divine love.

This direct experience of the Self is what dispels the "confusions" that Shri Mataji speaks of. The confusion arises from the identification with the ego and the external world, with its dualities and conflicts. When the Kundalini is awakened, the individual's attention is drawn inward, away from the turmoil of the mind and emotions, to the silent, blissful awareness of the Spirit. In this state, one becomes a witness to the play of life, detached from the anxieties and desires that once held sway. This inner transformation is the true meaning of liberation (moksha), a state of freedom and joy that is not dependent on any external circumstances.

5. Comparative Analysis with Other Spiritual Traditions

The emphasis on an internal, divine Self and the critique of external religious formalism are not exclusive to the traditions of Advaita Vedanta and Sahaja Yoga. These themes resonate across a wide spectrum of mystical teachings, suggesting a universal spiritual truth that transcends cultural and religious boundaries. By examining these parallels, we can better appreciate the context and significance of Shri Mataji's declaration.

In Christianity, the words of Jesus Christ as recorded in the Gospel of Luke, "The kingdom of God is within you" (Luke 17:21), provide a powerful parallel. While interpretations of this verse vary, many mystical and esoteric Christian traditions have understood it as pointing to an inner, divine reality. Jesus' frequent critiques of the Pharisees for their focus on external piety and ritual while neglecting the inner state of the heart further align with Shri Mataji's rejection of externalism. The concept of being "born again" (John 3:3) can also be seen as a metaphor for the spiritual transformation that occurs when one awakens to this inner divinity, a concept Shri Mataji directly references.

In the mystical tradition of Islam, Sufism, the poetry of Rumi eloquently expresses the same sentiment: "I looked in temples, churches, and mosques. But I found the Divine within my heart."[5] Sufis seek a direct, personal experience of God through practices like meditation and the purification of the heart (Qalb). The goal is to annihilate the ego (nafs) and achieve union with the Divine, a state of being that is found not in any physical location but in the depths of one's own soul.

In Sikhism, as previously mentioned, Guru Nanak's teachings represent a radical departure from the ritualistic and idolatrous practices of his time. He emphasized the oneness of God and the importance of a direct, personal relationship with the Divine, unmediated by priests or idols. The Sikh concept of God as an all-pervading, formless reality (Nirankar) that can be realized through meditation and righteous living aligns closely with the idea of an internal, universal Self.

Finally, in Buddhism, the doctrine of Buddha-nature (Tathagatagarbha) posits that all sentient beings possess the innate potential for enlightenment. This "Buddha within" is not an external entity to be worshipped, but the inherent purity and wisdom of the mind that is obscured by ignorance and defilements. The path to liberation, therefore, is not one of acquiring something new, but of uncovering the radiant, awakened nature that has always been present within.

This comparative analysis reveals a remarkable convergence of mystical thought on the internal nature of the divine. While the language and methods may differ, the core message remains consistent: the ultimate spiritual quest is an inward journey to discover the divine spark that resides within every human being. Shri Mataji's teachings, therefore, can be seen as a modern-day expression of this perennial philosophy, offering a practical and accessible means for individuals to experience this universal truth for themselves.

6. Conclusion

Shri Mataji Nirmala Devi's declaration, "Achieve your Self, become your Self.... That's the only way you can get rid of your confusions, is a powerful and profound call to an inward spiritual journey. This paper has argued that her message is deeply rooted in the non-dualistic philosophy of Advaita Vedanta, which posits the identity of the individual Self with the universal Divine. By asserting that this Self is to be found within, and not in any external religious institution, Shri Mataji challenges the conventional paradigms of worship and offers a direct, experiential path to liberation.

The rejection of external forms of worship—temples, churches, mosques, and the rituals associated with them—is not a nihilistic denial of the sacred, but a radical affirmation of the sanctity of the individual. It is a call to shift the focus of devotion from the created to the creator, from the lifeless idol to the living Spirit that resides within the human heart. This message, while challenging to established religious structures, finds resonance in the mystical traditions of Christianity, Sufism, Sikhism, and Buddhism, all of which, in their esoteric core, point to an internal, divine reality.

The mechanism for this inner transformation, according to Shri Mataji, is the awakening of the Kundalini, the divine feminine energy that lies dormant within every human being. Through the practice of Sahaja Yoga, she has made this once-esoteric science accessible to people of all backgrounds, offering a tangible experience of Self-realization and a means to transcend the confusion and anxieties of the ego-driven world. The experience of the cool breeze, the tangible sign of the awakened Kundalini, serves as empirical evidence of the divine within, moving the spiritual quest from the realm of belief to the realm of direct perception.

In a world fraught with conflict and division, often fueled by religious dogma and external identities, Shri Mataji's message of an internal, universal divinity offers a path toward unity and peace. By achieving the Self, one transcends the narrow confines of creed and culture and awakens to the fundamental oneness of all existence. The ultimate truth, as she so powerfully articulates, is not a doctrine to be believed, but a reality to be experienced. It is in the silent depths of our own being that we find the end of confusion and the beginning of true freedom.

7. References