The Indweller (Antharayamin) is the only Being worth considering and realizing
"This description of the Antaryamin, or the internal Ruler, is given from three stand-points - the transcendent, or the Adhidaivika description, the physical, or the objective, known as the Adhibhautika, and the internal or the subjective, known as the Adhyatmika. All the gods, all the celestials are controlled by this principle. All the elements are controlled by this principle. And every individual being also is controlled by this principle...
Esa ta atmantaryamy amrtah: "This is the Self; this is the internal Ruler; this is the Reality. This is immortal, O' Uddalaka. Everything else is useless. Other than this, nothing has any sense or meaning - ato nyad artam. This is the only Being that is worthwhile considering and approaching and realizing.”
>"The Paraclete, "the one who is to come," is mentioned in the Bible
> in the Gospel of John. The term is used in two ways: First, the
> author of the book uses it in reference to Christ's ministry on
> Earth (both before and after his death) and second, Christ himself
> uses the term to describe a mysterious figure that will be sent to
> the disciples after his death to "be with them always.”
> The Paraclete must be SIMULTANEOUSLY both human and divine,
> visible and invisible, outward and inward, temporary and permanent.
> The www.adishakti.org gives incontrovertible evidence that Shri
> Mataji Nirmala Devi is also the incarnation of the Paraclete (Adi
> Shakti) within, One and the same - both SIMULTANEOUSLY human
> and divine, visible and invisible, outward and inward, temporary and
> permanent. The present slow physical demise of Shri Mataji is but a
> calm, serene prelude to awaken and enable all believers to begin
> seeking the divine, invisible, inward and permanent Paraclete who
> will be with them forever. (Please understand that "forever" is not
> just in the Sahasarara within till physical death on Earth, but
>"forever" as in the eternal afterlife.)...
> Shri Mataji is the Sadguru and Avatar who establishes for Her
> devotees direct communion with the Divine Mother within - to "be
> with them always" and comforting them at all times on Earth during
> these difficult days of the Last Judgment and Resurrection. She is
> your Indweller. She is your partner always. There is no friend like
> the Indweller (Antharayamin). Resort to Her. Take Refuge in Her.
> Realize Her and be free.
> Jai Shri Ganapathi,
Brihadaranyaka Upanishad CHAPTER III
Seventh Brahmana (Continued)
THE NATURE OF THE INNER CONTROLLER
"This description of the Antaryamin, or the internal Ruler, is given from three stand-points - the transcendent, or the Adhidaivika description, the physical, or the objective, known as the Adhibhautika, and the internal or the subjective, known as the Adhyatmika. All the gods, all the celestials are controlled by this principle. All the elements are controlled by this principle. And every individual being also is controlled by this principle.
yah sarvesu bhutesu tisthan, sarvebhyo bhutebhyo'ntarah, yam sarvani bhutani na viduh, yasya sarvani bhutani sariram, yah sarvani bhutani antaro yamayati, esa to atmantaryamy amrtah ity adhibhutam; athadhyatmam.
Yah sarvesu bhutesu tisthan: In all beings, this is seated. Sarvebhyo bhutebhyo'ntarah: He is internal to all beings. He is internal to you; internal to me. Though one individual is outside the other, one is exclusive of the other, this principle is interior to all. Each individual may be regarded as an object to the other but this persists in existing as the internal Reality of every individual. While it is internal to me, it is internal to you also, despite the fact that you are external to me and I am external to you. So the externality of ourselves as personalities, or individuals, does not, in any way, affect the internality of this Reality. So all the external manifestations, not withstanding, this, remains as a Supreme internality. Every being. is controlled by it. Yam sarvani bhutani na viduh: Yet no one can know it - yasya sarvani bhutani sartram, yah sarvani bhutani antaro yamayati, esa to atmantaryamy amrtah ity adhibhutam; athadhyatmam.
The Prana that we breathe, the breath within, is also the function of this Reality within. The Prana, the speech (Vak), the eyes (Caksu), the ears (Srotre), the mind (Manas), the intellect (Vijnana) and all the things you call as your own, in this individual body - all these are but formations of this one Being. It appears as the celestials when you visualise it from the transcendental level; it appears as the universe outside when you visualise it from the external point of view, and it appears as the individuals when you conceive it as the visible bodies of Jivas. There is no separate group of gods, or celestials, other than this. There is no world or universe outside this. And there are no individuals, external to it. No gods, no world, no individuals! All these three sets of apparent reality are only the manifestations or rather appearances of this one Supreme Being.
The term internal has a very special sense in this context. Just as we are inside a hall, we may wrongly imagine that this Reality is internal to the bodies of individuals, worlds etc. It is not located "inside" in that spatial sense or in a temporal sense. It is a philosophical concept or a metaphysical one. It is a highly intricate concept which cannot be absorbed into the mind, inasmuch as the mind usually thinks in terms of space and time. Whenever we speak of 'inside', we mean 'inside' in space. But this is not a spatial insideness. It is a spiritual existence, a condition of consciousness which is called "internal" because it cannot be regarded as an object of observation. You cannot observe consciousness; you cannot observe your own self; you cannot observe your own understanding or your awareness. You cannot even think it, because even thinking is a spatial activity of the mind. So, in that sense it is internal. It is the Reality. It cannot be seen because it is necessary, for the act of seeing. Without its operation, without its Being, without its existence, nothing can be seen. You cannot think; you cannot hear; you cannot understand, unless That is there. So, how can you apply this yardstick or measuring rod of perception to that Reality which is the Cause of even your perception, hearing, understanding etc?
yo retasi tisthan retaso'ntarah, yam reto na veda, yasya retah sariram, yo reto'ntaro yamayati, esa ta atmantaryamy amrtah: adrsto drasta, asrutah srota, amato manta avijnato vijnata. nanyti'to'sti drsta. nanyo'to'sti srota nanyo'to'sti manta, nanyo'to'sti vijnata: esa to atmantaryamy amrtah: ato'nyad artam. tato hoddalaka arunir upararama.
Esa ta atma: In short, this is the Atman. What we call the Antaryamin, or the Immanent Reality, is the Atman, the Self. When we say it is the Self, we mean it is Consciousness. We mean both things in the same, sense. It is an awareness which cannot be the object of another awareness. Therefore, it is not capable of being seen. Adrsto drasta: This Reality is the unseen Seer of all beings. You cannot see it, but it sees you. It sees everyone, but no one can see it - adrsto drasta. Asrutah srota: It can hear everything, but no one can hear it. Amato manta: You cannot think it, but it can think you. Avijnato vijnata: You cannot understand it, but it can understand you. Nanyo'to'sti drasta: There is no other Seer but that. Nanyo'to'sti srota: There is no hearer other than that. Nanyo'to'sti manta. There is no thinker but that. Nanyo'to'sti vijnata: There is no understander but that. So, if anyone thinks, it is that which thinks; if anyone hears, it is that which hears; if anyone sees, it is that which sees. If anyone understands anything, it is not you or I that understand, it is that which understands. If anyone does anything, it is that which does.
Esa ta atmantaryamy amrtah:"This is the Self; this is the internal Ruler; this is the Reality. This is immortal, O' Uddalaka. Everything else is useless. Other than this, nothing has any sense or meaning - ato nyad artam. This is the only Being that is worthwhile considering and approaching and realizing.”
THE NATURE OF THE INNER CONTROLLER
The Brihadaranyaka Upanishad by Swami Krishnananda
The Divine Life Society
Sivananda Ashram, Rishikesh, India
"Chuang-tzu's descriptions of the indescribable Tao, as well as those who have attained union with the Tao, are invariable poetic. The perfect man has identified his life rhythm so completely with the rhythm of the forces of nature that he has become indistinguishable from them and shares their immortality and infinity, which is above the cycle of ordinary life and death. He is "pure spirit ...” "A man like this rides the clouds as his carriages and the sun and moon as his steeds.”...
These wonderings are journeys within oneself; they are roamings through the Infinite in ecstasy. Transcending the ordinary distinction of things and one with the Tao, "the Perfect Man has no self, the Holy Man has no merit, the Sage has no fame.” He lives inconspicuously among men, and whatever applies to the Tao applies to him.”
The New Encyclopaedia Britannica (1992.)
"To find God within oneself it would seem necessary at least to acknowledge his existence. The knotty question of whether God exists, and if so, where, points up a basic difference between Eastern and Western systems of consciousness. The Eastern search for God is directed within the individual; the Western search, without. The Eastern sage believes God is within and integral to human existence. The consciousness of Western religion says God is separate from man, superior to him, and that the deity's existence must be accepted on faith.”
Shirley Maclaine, Going within: A Guide for Inner Transformation
(Bantam Books, 1989, p. 81.)
"Liberation from suffering is the goal of all Indian philosophies and techniques of meditation. No knowledge has any value if it does not pursue the salvation of man. "Except for that [i.e. except for the Eternal that resides in the Self, nothing is worth knowing" (Svetasvatara Up. 1.12.) Salvation "involves transcending the human condition ... it employs images of deliverance from bonds and of tearing the veil, or of awakening, remembering, and so forth ... only one Being — brahman — exists, and when the sage, by meditation of yogic type, experientially grasps his own atman, he awakens in the light and the bliss of an eternal present.”
Mircea Eliade, A History of Religious Ideas 2
(The University of Chicago Press, 1985, p. 46-51.)
"Hindu philosophical thought is characterized by a belief in the principal of brahman, the "universal soul.” Uncreated, limitless, all-embracing and eternal, brahman is the ultimate reality: it is the subtle essence that underlies the universe; and, at the same time, it constitutes the innermost self or soul (atman) of each individual.
In the older Vedic religion, the term brahman referred to various forms of sacred power, which were manifested in Vedic ritual. Speculation on this sacred power led to contemplation of the connections that link the elements of ritual with both the macrocosm of external nature and the microcosm of the inner life of the individual. Such introspection culminated in the belief that there is a single essence (brahman) that underlines all existence and animates all beings.
A person's realization of the identity and unity of atman and brahman is believed to bring about liberation, because at that moment he or she is freed from all restraints of the mind and body, and thereby transcends all distinctions ...
To realize that brahman and atman are ultimately the same is no easy task. The Chandogya Upanishad likens the learning process to crossing the ocean of suffering. An individual comes to know brahman through meditating on the nature of the self.”
Professor Mary McGee, Eastern Wisdom
(Duncan Baird Publishers, England, 1996 p. 18.)
"I have given you that which has been beyond the reach of very great sages and saints.”
Shri Mataji Shri Nirmala Devi
"Sahaja Yoga is a revolution and the revelation of the Absolute Truth. All of us must be aware of the great importance of Sahaja Yoga in our times.”
Shri Mataji Nirmala Devi
"I am here to do the job of God Almighty. And when you are My children, all right, His Grace will work it out. He will look after you. He will make you grow ...
Today that's the big time that I declare that it is the Universal Religion, the Nirmala Religion, which is formed out of My teachings of Love ... You are out for a very big work of Virata. How much you know about the Divine, nobody has known so far!...
My life, My mission, My existence, My everything is for the purpose of emancipation of humanity ... Please remember you are born of a very brave Mother. Please try to rise. Be proud that you are doing such tremendous task. Have that feeling of great valor. Then only, then only can we achieve results.”
The Slavery Of Selfishness, Bordi, India — February 6, 1985
The Shakti Principle
Maha Shakti: The Universal Mother
The Indian Magna Mater - I The Divine Mother
The Indian Magna Mater - II Evolution
The Indian Magna Mater - III Dissolution
The supreme divinity, Lalita, is one's own blissful Self.
The supreme divinity, Lalita, is one's own blissful Self. #1
The supreme divinity, Lalita, is one's own blissful Self. #2
The Three Mothers who birth, nourish and liberate every human being
Indweller (Antharayamin) is the only Being worth realizing
Indweller (Antharayamin) is Shakti/Holy Spirit/Ruh/Eykaa Mayee
Indweller (Antharayamin) - Liberation consists in realizing this
Indweller (Antaryamin) of Granth drawn from Brihadaranyaka
There were no religions when rishis proclaimed these Truths
The Concept of Shakti: Hinduism as a Liberating Force for Women
Devi/Holy Spirit/Ruh is indwelling feminine aspect of God
Devi/Holy Spirit/Ruh is creative aspect of God
Tao Te Ching stands alone in explicitly speaking of Tao as The Mother
Islam And The Divine Feminine