The Sanskrit word Upanishad come from the verb sad, to sit, with upa, connected with the Latin s-ub, under; and ni, found in English be-neath and nether. The whole thing means a sitting, an instruction, the sitting at the feet of a master. When we read in the Gospels that Jesus “went up into the mountain: and when he was set, his disciples came unto him” we can imagine them sitting at the feet of their Master and the whole Sermon on the Mount might be considered as an Upanishad.

from the introduction to the Penguin Classics edition of the Upanishads, translated by the great unsung, unrecognized genius, Juan Mascaro.

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I was a seeker for as long as I can remember. I had arrived at the logical conclusion that I needed a guru to find God, although I had read that some had attained their Self Realization without one. I had also made the conscious choice to find a wife to assist me in my search, again despite the fact that I had read that many had chosen the path of solitude and celibacy.

So it was that I found myself married and in India. Although my wife’s primary reason for traveling in India was not entirely spiritual, by the end of sixteen months there, including two extended treks in the Nepalese Himalayas, it was.

Ironically, despite visiting numerous famous and not so famous ashrams, gurus, fakirs, temples, shrines, pilgrimage points and retreats, much in the style of Paul Brunton when he wrote the book A Search in Secret India in the early 1930s, it was a book or books written by a Cambridge University Professor named Juan Mascaro that not only made the most sense to me, but also gave me such joy that I could not put them down.

They were The Dhammapada, The Bhagavad Gita and The Upanishads — translated by the man who was at that time the western world’s authority in Sanskrit and Pali. I include this background as it relates to what was later to happen.

In May of 1979, we arrived in England to stay with my wife’s parents for an extended time, before either returning immediately to India to continue the search for a guru, with increased determination, or to return to America to work, to make and save money, and then to return to India in search of a guru. For both of us by this time, there was nothing more important.

And so it was that I discovered a guru by means of a book I’d bought and read in India, but oddly, it was written by a man living in England. But the best and even more surprising thing was this, on October 28 of 1979 I would meet the Indian guru I’d sought in England, who would not only change my life forever, but would give me what I had been searching for all of my life.

About a year after getting Self Realization from Shri Mataji in Caxton Hall in London, we happened to be living in Cambridge and attended a lecture given by Juan Mascaro. As soon as he walked into the room and began reciting passages from the Gita and Upanishads in Sanskrit, the whole room lit up around him, a fact confirmed by my wife and other Sahaja Yogis who were also there.

Apart from Shri Mataji Herself and a couple of incidents on the tour in India — a visit to the samadhi site of Janeshwara, for example — I had never felt such strong vibrations and yet I was still not sure what I had experienced at that lecture.

When Shri Mataji came to Cambridge some time later for a program, it was only natural that I would want Mr. Mascaro to meet Her and so I arranged a meeting that should occur the day after the program, at his house.

As it turned out, an interview had been arranged in the morning with a lady from a local BBC station and it went on much longer than we had anticipated and afterwards we got caught up in a traffic jam, all of which resulted in Shri Mataji desiring to have a nap before departing for Norwich, a city of some sixty miles northeast of Cambridge, where we had arranged another public program.

Shri Mataji seemed to sleep quite soundly and we knew that it was inauspicious to wake Her, but it was now getting late and obvious that we would not be able to visit Mr. Mascaro after all.

When She awoke, She said, “I slept so soundly, it must be quite late.”

I replied that yes it was and that we would not have time to go see Mr. Mascaro, to which She replied, “Better go and phone him.”

I could feel his sadness and disappointment on the phone, but we agreed to make it some other time. But when I reported back to Shri Mataji, She said “Well, you know, he is an older man, better phone him again and tell him I will come.”

By this time my emotions had gone through the entire spectrum and when I reported back to Mr. Mascaro, I couldn’t tell whose relief and joy was the greater — his or mine.

When we all arrived at his very humble thatched cottage in a small village about ten miles from Cambridge, he was standing in the doorway with a single beautiful white rose that he had picked from his garden and, to our amazement and delight, began to sing the ancient sloka that we all Sahaja Yogis were very familiar with because in those days we used to sing it to Mother following the aarti, Sabo Ku Dua, at pujas. Loosely translated it says, “You are my mother, You are my father, You are my brother, You are my friend. You are the beginning, You are the middle and You are beyond the end,” and ends with, “You are my guru, You are my God, You are my everything.”

There were no dry eyes that observed that scene, I can assure you. After presenting Shri Mataji with the rose, he invited Her, then us, inside and what was to follow was even more amazing.

As we four sat and watched Shri Mataji and Juan talk, we would occasionally hear a few words, but the words were the least important aspect of what was really taking place.

At this point, any hope of getting to Norwich anywhere near the scheduled meeting time was so far out of the question that at one point I almost thought about phoning the hall to tell the caretaker to put out a sign saying that the meeting was cancelled.

Meanwhile, the vibrations in the room were so strong that I envisioned the walls of the house collapsing from the power of it. Afterwards, we four all agreed it was like seeing the long lost son finally finding his mother. Of course, in reality it was — and no different that Mother had found all of us — and despite the fact that he was at least thirty years older than Shri Mataji.

I can’t recall to this day whether I had ever looked at the time after we left the house to go visit. I do know that I was resigned to the fact that we were going to be very, very late and that, one, that really didn’t matter anyway because we are beyond time — sounds nice, but we don’t often believe it; two, that if anyone did show up, they would have left hours ago; three, that I was going to have to give the introductory talk and that I was going to be very embarrassed and apologetic.

The drive to Norwich is very beautiful — no motorway — but very slow. Normally, it would take an hour and a half to two hours depending upon the traffic, as it is primarily a two lane road. I don’t know how long it took on this occasion either, with Hari Jairam driving Shri Mataji’s crème-coloured Mercedes and my wife and I in the back, but I do know two things — one, that the meeting was scheduled to begin at 7 pm and that, two, as I opened the door to let

Shri Mataji out at the front entrance to the hall, the clock on the church tower across the street began to chime seven times.

“How many times do I have to tell you people,” joked Shri Mataji, “we are not bound by time.”

In the car on the way to the meeting, Shri Mataji made this statement, “It’s very rare, you know, that a great scholar should also be a great realized soul.”

Jim Thomas

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When I was a young guy, in Ireland and growing up in London, I always like Malcolm X. He was bright, he was feisty, he stood up to whitey and the nonsense that racism foisted on him. I liked that he understood that the secret of living a balanced life is inside us, and that, in the end, he realized that he’d taken the wrong path in signing up with the Nation of Islam and it’s false guru, the now shamed and discredited Elija Muhammed. It takes a really brave man to say publicly “I was wrong” and Malcolm was certainly that.

How many of us have taken the wrong path in our lives? And how many of us have recovered from it?

“There are those who will consider it their duty, as friends of the Negro people, to tell us to revile him, to flee, even from the presence of his memory, to save ourselves by writing him out of the history of our turbulent times. Many will ask what Harlem finds to honor in this stormy, controversial and bold young captain—and we will smile. Many will say turn away—away from this man, for he is not a man but a demon, a monster, a subverter and an enemy of the black man—and we will smile. They will say that he is of hate—a fanatic, a racist—who can only bring evil to the cause for which you struggle! And we will answer and say to them: Did you ever talk to Brother Malcolm? Did you ever touch him, or have him smile at you? Did you ever really listen to him? Did he ever do a mean thing? Was he ever himself associated with violence or any public disturbance? For if you did you would know him. And if you knew him you would know why we must honor him.”

admin Awareness, Enjoyment, God, Knowledge, Meditation, Spirit, Truth, Understanding, human brain Malcolm X

admin Awareness, Enjoyment, God, Knowledge, Meditation, Spirit, Truth, Understanding, ydig Russia, Sahaja Yoga Festivals, Shri Mataji

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Benefits of meditation as seen by Harlem child

The child is father to the man

See for yourself :

Sahaja Meditation Meetings in Harlem, New York City

When and Where Harlem Branch Public Library 9 West 124th Street New York, NY 10027 Meetings are usually held every two weeks, on Thursdays, at 6:30 p.m. During the month of July, meetings are scheduled for every week:

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Answer: How to use your attention. For you what you become, what you make of your life will totally depend on what you do with your attention.

What is attention? A simple answer might be it’s what you use to focus with. But when you start to consider attention, it turns out to be rather complicated. Using our attention involves being able to focus on something, but it also means being able to exclude other things that would intrude.

Here’s what Wikipedia says: “Attention is the cognitive process of selectively concentrating on one aspect of the environment while ignoring other things. Examples include listening carefully to what someone is saying while ignoring other conversations in a room (the cocktail party effect) or listening to a cell phone conversation while driving a car. Attention is one of the most intensely studied topics within psychology and cognitive neuroscience.”

Personally, I don’t much dig Wikipedia and avoid using, for it tends to be fine on matters of undisputed fact, i.e. how far is it from Denver to Dallas, who were the wives of Henry the Eighth, but when it comes to matters of subtle understanding it tends to be weak, for given that anyone can alter any article and does, at least until they get barred, Wikipedia itself relies on moderators whose own judgment is  often suspect. There’s no objective way Wikipedia evaluates its moderators, many of them are just noisy and self-opinionated. Here, Wikipedia’s definition is wobbly and imprecise, i.e. for a start, definitions which use terms which themselves require definition, are not as helpful as they might be – hands up those amongst us who can rattle off what ‘cognitive process’ is? Not me for a start, but because my schoolboy Latin tells me it’s something like a process of knowing, there I’d balk, for how do these Wiki people know it is a process? If using the attention is instantaneous, and it would appear to be, there is no ‘process’. And all that stuff about listening to one conversation in a room whilst filtering out others, while we get it, obscures as much as it enlightens.

A couple of years ago, a group of us taught meditation to remand prisoners in Riker’s Island prison. It was obvious to me that the principal difference between us, who got to come and go when we wanted to, and the prisoners, who didn’t, came about because of where we put our attention and where they put theirs. I would argue that for most, that choice  wasn’t particularly a conscious one, it’s just what we did, resulting from things like what our peer group was interested in etc etc.

In a more enlightened society that ours, meditation will be taught in every school, starting at a very young age, for more than any other technique meditation, at least in a good form,  helps us develop the ability to direct and focus the attention. There’s a lot of talk in New Age circles about enlightenment, but when one becomes enlightened, what is it that gets enlightened? You won’t find a lot of insights on this. Shri Mataji says the attention becomes enlightened. That being so, what is the difference between the attention of a normal, unrealized person and a person with Self-realization? There are a number of key differences, and one of the most important is mentioned here, Shri Mataji says that before Self-realization our attention can only work in the centers within the brain, and that in a Self-realized person, the attention works there, but also in the other spiritual centers in the body itself. From my own experience, I can attest to the truth of that. Also, a Self-realized person can feel the spiritual centers of others as well as their own – this is of great importance, for all of us we can be bamboozled by the verbal charisma of some, but if the realized person can feel the spiritual centers too, the truth is immediately revealed and if that person is lying, we know that irrespective of how plausible their words are..

The issue of attention came up at a recent Tuesday Sahaja Meditation meeting in Manhattan when a new guy asked what attention is?” I must say we didn’t offer a particularly succinct or convincing answer, although we were able to  talk about it and around it.

How would you answer the question?

Here are some comments by Shri Mataji on attention:

“When we really balance our gunas (ed. note – the three channels that run up the spine) properly, then we become gradually the master of the whole situation. The attention doesn’t get dragged into things that we have been doing or that we have understood through our memories, or through our experiences or whatever it is. And is not also dragged towards too much on the right hand side that we try to overpower, or try to dominate someone. Because if you move too much that side you have seen it becomes blood.  It is difficult for people to understand how, when people become very religious-minded, like now Iran, the movement is on the right – all the austerities, all that, everything. Now bloodshed.
(Talk on Attention, London, 05/26/80)

(ed note. the right channel where we do our thinking and planning, is yellow, but when it is overused, or otherwise abused it turns red, then dark red. One is reminded of the lines in Yeat’s The Second Coming where he says, the center cannot hold, the blood-dimmed tide is loosed.)

Fixing the Attention
So where is the attention placed in the human being? It is not a fixed point. You can say attention is the surface or the edge of awareness. Wherever we are made aware, the attention gets diverted to that point. If you can find some analogy, all the iron filings have got a power to be attracted towards the magnet. Where is that power, you can not locate it; it is all over. Wherever the magnet is placed the files are attracted. Our attention is also like that. That wherever we are attracted to, our attention goes there. It is existing in the whole body, in the sense that it can be diverted anywhere outside the body. Also inside the body, in case if there is any pain or there is any trouble. It floats over the nerves. It floats over the whole nervous system. But there is a controlling center in the brain. If it is hit then we can remain conscious, but without any attention. Also if somebody is hit on the Vishuddhi Chakra, it can happen. It can happen even in the lower chakras if somebody is hit. That portion will lose its attention because you can not feel in that part.

The difference is this, that you can pay attention to those points, if you want to, even if they are numbed. For example, if my hand is numb I can pay attention to that, means I can look at it, I can think of it, but there is a point in our being, if that is hit then we can not even think, we are just lying unconscious they say, but eyes are open, hands are moving, legs are moving. That point is at the point of Vishuddhi Chakra here and if you can draw a line from here to the point where is the peetha of Vishuddhi Chakra is inside, inside the brain; along that line if you are hit anywhere you become attention-less, you cannot pay attention anywhere. This line passes through also Agnya Chakra. Because when this point is connected with Vishuddhi Chakra at the back, then here, and at the peetha inside, a kind of a triangle is formed and all this line, or this area can affect your attention.

Your heart is moving, your limbs are moving but you are not paying attention anywhere. So when you pay attention to something, actually you pay attention, normally – when you are not realized – through your brain centers. After realization, you can pay attention through your other centers also. You do pay. This is a very big difference between a person who is realized and who is not realized. Or you can say that you can become effective through your other centers by paying attention to them. You can feel the centers which are obstructed in your body, which you never felt before. Not only that, but you can feel the centers of other people. That means your central nervous system is being blessed by a new awareness by which it can convey to you, communicate to you, the attention paid by your centers and also it can take your attention in a subtler way into the centers of others.

So first thing that happens to you is that your attention becomes subtler. Attention becoming subtler means you start understanding deeper things. For example, a bird can see a flower but cannot feel the beauty of a flower. And a unrealized person can see the beauty of a flower, but cannot see the vibrations of the flower. So you become subtler; your attention becomes subtler. You definitely are at a higher evolutionary stage than the other people are.

Now we have to see how we use our attention. You have seen even when you were not realized, that supposing you start developing an art in your hand from your very childhood, then you develop the deftness of that particular art, because a kind of a myelin sheath grows on the nerves. In the same way, when you are realized, I would say when you are a newly born person, if you start respecting your attention then gradually you develop a deftness for Sahaja Yoga. But so many people, when they get realized, they hardly come second time. Even if they come second time they do not develop the feeling of vibrations more. They still go on being busy with their day-to-day work, wasting their attention on things which do not give you the subtler feelings. So the subtleness, the deftness of the art of Sahaja does not develop itself. …

Nothing can be all right unless and until you develop the subtleties of your attention. And, they develop, by receding your attention from all that is gross. Recede your attention whenever it goes too much into any thought like that, “Oh! Forget it.” But into vibrations you pay full attention. Seeing vibrations, you pay full attention; seeing your own vibrations, pay full attention. Other things you need not worry, they will be all looked after. That is how your attention is subtler in the Kingdom of God. The style is different. When the lotus is in the mud and it has to come out. It finds its way through many crevices and many holes in that mud. But when it is out, out in the open, absolutely liberated, free, then it does not go on dashing here and there, but just opens out and receives the beautiful dew. And the dew melts the fragrance in the lotus; automatically the fragrance starts flowing. It’s a different style altogether, its different method; it’s a different way of life – that is being Sahaja. Just whether you are sleeping or you are awake, keep your attention.

H.H.Shri Mataji Nirmala Devi, Talk to yogis, Bordi, India, 01/27/77
Now as Sahaja Yogis, you are powerful entities. You are very powerful people. We have got problems in the whole world. You know that very well. It’s not necessary (that) you have to be great intellectuals, or you have to be people who are some sort of politicians, or something. But you must be on the lookout for the problems, which are troubling this world. You have to. You cannot live in your own world, that you are a saint, “Now I am in Niranand,” that’s not possible. You can’t just be in Nirananda. You have to know that you have to live in this world. And you have to know all the problems of this world. And you have to think about them, not only your problems that, “Mother how will I be able to do this and how will I be able to do that?” But you have to worry about the whole world. You have to think, what’s happening in the world. What are the problems of the world? You are responsible for that.

Not only that, but you have to pray. In your prayers you have to say, “Mother solve this problem.” Collectively, individually, you have to take your attention from yourself, from your smaller life, to a much wider thing. Then you are a saint. And you have to think that it is your duty to ask for Divine help, that all these problems should be solved. This is your job for which you are selected. Your asking is your going to work out because as you know, I am desireless. You have to desire for it. Whatever you desire will work out. The protection, the affection, the compassion of Mother is with you. But you have to look after this world and show the concern that you have, not to live with very limited areas, and with very limited ways. … Your problems extend to all the places wherever there is Sahaja Yoga. And you have to worry about all of them. …

You have to stretch your attention outside, not inside, just worried about yourself, about your family, about your house, about your children. As soon as you spread your attention outside, your problems are solved in the house, in the smallest circumstance. You have to pay attention outside. …

There are important things that are happening which you can see for yourself. You can scan it out, what are the world problems, and you can see for yourself where you have to put your attention. You should become aware of your personality, it’s not a personality that can be completely involved into a very small area. Your personality such should get involved into all the problems of the universe, all the problems there are. And you’ll be amazed that everything can work out in a very collective way. …

So stretch out your vibrations. Stretch out your attentions. And you’ll be amazed that all other stupid problems that you have will be finished.

H.H.Shri Mataji Nirmala Devi, extract from Introspection and Meditation, Shudy Camps, UK, 18/6/88

“Now one has to realize that you have to become subtler. Then again the question, “How to become?” How to become subtler is the problem. For example, today, there was a question of having a puja in the morning time – today. They said that there is a Suryagrahana, means the eclipse of the sun and if today is such a great date, that if you do the worship or the puja you get blessings of thousands of such pujas on an eclipse day of the sun. Now, if you look at it, it looks very fine, good, yes it’s true, it is written in the astrological survey and all that – is a very great thing, and we start following it. You being Sahaja yogis, you must attack it from a subtler point. That is how your wisdom will also become subtler; your attitude also will become subtler. To attack such a question from subtle point of view, we have to first of all know that we are Sahaja yogis. No technique is needed, just see your vibrations on this question, to begin with – it’s very simple. Subtler things are the simpler things; gross things are complicated – it is very simple, very simple equation. Simple thing is to feel the vibrations on this point – whether today’s puja, is it really worth something or not. You’ll be amazed that your right side will become hot on this point.”
(Talk: ‘Open your Heart’, Lonavala, India, 01/25/82)

Sahaja yogis and society
So a Sahaja yogi is not a person who is just a sort of lives without any connection with the society, with the politics, with all that is happening. He has to be seeing all those things that are happening. He must read newspaper if not in the morning, in the evening time. Means, he must know what is happening. He must put his attention to all these things. Only putting attention to things, it works out. I have done that all the time. Even Hitler lost his success because of that attention. So one has to know that you have that attention that can work. That can really create what you want. But you must keep your attention alert. Not only limited to yourself. Not only up to say, ‘India tour’. Or we can say up to ‘Bhajans’. But must go beyond and put your attention everywhere, what’s happening. Supposing you go to any other country try to find out what is happening in this country, in that country what is happening. Because now you are international people and you have to bother about everything that’s happening in this world because we have to change everything, we have to transform everything. It’s a hazardous task. But I have done the biggest job, is to create the roots for you that you have been, you have become now the sprouted people, or we can say the elevated people, the special selected people. And now you cannot live like other ordinary stupid people. You have to be alert. You have to understand your responsibility. And every Sahaja yogi in this tour has to take a vow that ‘I have to be responsible for Sahaja Yoga.’

H.H.Shri Mataji Nirmala Devi, addressing the western yogis, Brahmapuri, India, 12/20/88

09.27.08
Detachment
My idea of coming to Pandharpur for Shiv Puja was this: that Shiva represents the Spirit, and the Spirit is residing in all of you in your hearts. The seat of Sadashiva is on top of your head but is reflected in your heart. Now, your brain is the Vitthala. So to bring Spirit to your brain means enlightenment of your brain. Enlightenment of your brain means the limited capacity of your brain has to become unlimited, in its capacity to realize God. I will not use the word understand – to realize God – how powerful He is, how miraculous He is, how great He is. The another is that the brain of man can create, of course out of the dead; but when the Spirit comes into brain, then you create living things, living work of Kundalini. Even the dead start behaving like living, because you touch the Spirit in the dead.

Like the nucleus inside every atom or a molecule has the Spirit of that molecule. And if you become your Spirit – we can say the brain of a molecule and an atom is like the nucleus, body of the nucleus. But the one that controls the nucleus is the Spirit that resides within the nucleus. So now you have got the attention or the body – the whole body of the atom, then the nucleus, and inside the nucleus is the Spirit. In the same way – we have this body, the attention of the body, and then we have the nucleus – is the brain, and the Spirit is in the heart. So the brain is controlled through the Spirit. How? That around the heart there are seven auras which can be multiplied into any number, seven raised to power sixteen hundred, which are the ones which watch the seven chakras, raised to power sixteen thousand.

Now this Spirit is watching through this aura. Watching, I am again saying “watching” through this aura. This aura is watching the behavior of your seven centers in your brain. Is also watching all the nerves that are working in the brain – “watching”, again. But when you bring the Spirit into your brain, then you go two steps ahead, because when your Kundalini rises, She touches the Sadashiva and Sadashiva informs the Spirit. Informs in the sense – reflects in the Spirit. So that’s the first state where the watching auras start communicating through your different chakras in the brain and integrating it. But when you bring your Spirit to your brain this is the second state. Then you really become self-realized, in the full way, in the full way, because then your Self, that is the Spirit, becomes your brain. Action is very dynamic, it opens then, the fifth dimension in the human being.

First when your become realized, collectively conscious, and start raising the Kundalini, you are in, you cross the fourth dimension. But when your Spirit comes into your brain, then you become the fifth dimension – means, you become the doer. Our brain, now, for example says, “All right, lift this thing up.” So you touch it with your hand, you lift it up. You are the doer. But when the brain becomes the Spirit, the Spirit is the doer, and when Spirit is the doer, then you become a complete Shiva – self-realized.

In that state, if you get angry, you are not attached. You are not an attached person to anything whatsoever. If you possess anything, you are not attached. You cannot attach, because Spirit is detachment, complete detachment. You don’t bother about any attachments whatsoever. Even for a second, you are not attached. Now I would say, to understand the detachment of Spirit, we should study ourselves very well, clearly. How are we attached? We are attached, firstly, by our brain, mostly by our brain, because all our conditionings are in our brain and all our ego is also in our brain. So all emotional attachments are through our brain and all our egoistical attachments also are through our brain. That’s why it is said that after Realization one must try to practice the Shiva Tattwa by practicing detachment. Now how do you practice this detachment?

Because we get attached to something, of course through our brain, but through our attention. So we try to do what we call chitta nirodh, is to control your attention. Where is it going? In the practice of Sahaja Yoga, if you have to rise higher you have to improve your own instrument and not the instrument of others. This is one thing one should know, for definite. Now, you just watch your attention. Where is it going. Watch yourself. As soon as you’ll start watching yourself, your attention, you’ll become more identified with your Spirit. Because if you have to watch your attention, you will have to be your Spirit, otherwise how will you watch it? …

The detachment is to be watched and seen through your own attachments. Now, because you are realized souls, not yet the Spirit, has not come into your brain of course, but still you are realized souls. So what you can do is at least to watch your attention, you can do that. You can watch your attention very clearly by seeing where your attention is going. And then, controlling your attention, also, you can do. Very simple. To control your attention you have to just remove your attention from this to that. Try to change your priorities, all this has to be done now, after Realization – a complete detachment.

So the body demands comfort, try to make body uncomfortable a little bit, try. What you think it to be comfortable, try to make it little uncomfortable. That’s why people went to Himalayas. You see, coming to this place itself has caused us lot of problems. So going to Himalayas – you can imagine. So after Realization they used to take their body to Himalayas, “All right, go through all this. Let’s see how you act.” So what you call the penance side starts now. In a way, it’s a penance which you can do very easily because now you are realized souls. With enjoyment, little, try to make this body. …

So it is the ocean that is the Spirit, while your brain is limited. So the detachment from your limited brain has to be brought in. All limitations of brain should be broken so that when this ocean fills that brain it should break that little cup, and every bit of that cup should become colorful. The whole atmosphere, everything, whatever you locate, should be colorful. Color of the Spirit is the light of the Spirit and this light of the Spirit acts, works, thinks, coordinates, does everything.

This is the reason today I decided to bring Shiva Tattwa to the brain. The first procedure is to take your brain towards the Shiva Tattwa by telling it, “See where are you going, Mr. Brain? Putting attention to this, putting attention to that, getting involved! Now detach, become the brain yourself. Only the brain. Detach, Detach.”

And then, take this detached brain, completely filled with the color of the Spirit. It will automatically happen. As long as you’ll have these limitations to your attention, it will not happen. So one has to really, deliberately do this tapasya. Every individual. I’m with you, so you don’t need any puja that way. But that state has to be achieved, and for achieving that state, you need the puja.

I hope so many of you will become the Shiva tattwas in my lifetime. But don’t think I’m asking you to suffer. There is no suffering in this kind of an ascent. If you understand that this is the complete joyous state, that is the time when you become Niranand. That’s the joy named in the Sahasrara, the name of the joy is Niranand, and you know your Mother’s name is Nira. So you become Niranand.

H.H.Shri Mataji Nirmala Devi, Shivaratri Puja 1984, Pandharpur, India

09.26.08
Integration of Attention and Heart
As I said, Europe is the liver. That means all the attention is in Europe. But the attention, if does not have the heart [England] it is absolutely not integrated, nor it is enlightened. But when the heart is sleeping how to bring heart to the attention? But some tricks here and there played so well that the heart like a lion leaped and we are here. The joy of all the Sahaja Yogis is now going to fill the attention and new powers will be developed for all of you and you will all feel responsible for spreading Sahaja Yoga. It has to happen. Thus we realize that through effort we all can achieve the impossible. Brahmarandra is the heart, is the heart chakra and unless and until there is heart into our work we are not enlightened people. All our efforts will be futile. Without the attention the heart is useless. So this beautiful meeting that has taken place is writing in the skies with the warmth of the heart and light of the attention. That the glorious days have come for us to enjoy our complete freedom, freedom from all our enemies, all our ignorance.

H.H.Shri Mataji Nirmala Devi, Evening before Diwali Puja 1985, Italy

19.3.08
Global Attention
Advice given by H.H.Shri Mataji Nirmala Devi:

“So now our attention should be global. If Sahaja Yogis put their attention, you see, global, you don’t know your powers, how important it is. Just put your attention now, say, to South Africa in the Natal where they are having all these problems of suppression. It will help – very much help, you don’t know. Things will subside because through you this all-pervading power, paramchaitanya, will focus itself there. You are the one who can focus. You should have your global attention there and you should see for yourself very serious problem. I’m doing on My own whatever is possible. For that you must read newspapers, but not all the nonsense of the newspaper, but see where is the problem is, what is happening. Because you’re in Sydney , but you’re responsible for the whole world. Wherever you are, you are responsible for the whole world.”
(Talk at Picnic in Lane Cove River Park, near Sydney, Australia, 5/4/94)

“But it is important for you to know, that now you’re not an individual but you have become a global personality, a global personality. You are not an individual, you are a global personality and sitting down here, you are working out all the global problems. You are not a small person now, who is only worried about your own children, about your family, about this and that – no. This mind of yours has expanded – expanded like this that it works automatically for all the problems of the world. You know for a woman, I read newspapers, especially women seldom read newspapers; they think it is stupidity to read newspapers. But I read and I read those where my attention is needed. I’ve seen it works, but all of you put together, if you understand, that it is your responsibility to correct all the destructive forces, to put them right, you just have to collectively meditate on the points where you find there is a big problem. Now the problem mainly is because of religions.”
(Easter Puja, Istanbul, Turkey, 1994)

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The Sahaja Yogis from the eastern seaboard of North America and beyond, met as one, on the holy land near Canajoharie, Please enjoy some photos from this great, enjoyable and deepening occasion taken by George Darley-Doran. It is always surprising and joyful to see people from so many religious, racial and other backgrounds, coming together in perfect harmony with so sense of country or of the other artificialities that divide people.

The weekend was organized by the Canadian Sahaja Yogis, who gave their time and love so that everyone else could enjoy the weekend, and in the doing of that, and in their music and song, and on their faces, we could all see that they were enjoying everything even more than the rest of us.

This young singer, enthralled the audience with her devotion and her serene, wonderful voice.

http://is.gd/1pPcD

admin Awareness, Enjoyment, God, Knowledge, Meditation, Spirit, Truth, Understanding, ydig Canajoharie, Guru Puja 2009

RIchard Payment, editor of the magazine, The Divine Cool Breeze, would love to get a high res version. Please can anyone help?

admin Awareness, Enjoyment, God, Knowledge, Meditation, Spirit, Truth, Understanding, human brain, ydig SHri Mataji with book

Matthew 18:20

“For where two or three are gathered together in my name, there am I in the midst of them.”

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