Mohamed Oumalek: "How to delete this previous karma?"


—- In adishakti_sahaja_yoga@yahoogroups.com, Mohamed OUMALEK
wrote:
>
> Hello everyone,
>
> first i thank jaghbir and violet and other whose write about
> sahaja yoga...i think that it is the only forum who speak really
> about sahaja and shri mataji...really thank you...
>
> recently i read my karma, and i found it very in concord with my
> life... and i want know how to delete this previous karma and to
> experience my karma of this present life.
> i'm born at 25/07/1980.
>
> JSM.
>
>


"Karma is a Sanskrit word meaning 'ction.' However, even people who have studied Hindu philosophy often have misconceptions about the true meaning and significance of the law of karma, which is a fundamental spiritual principle.

The law of karma implies that the universe is an eternal moral order. The law of karma contrasts with the mechanistic conception of material science. Science tells us the world is controlled by natural forces, specifically particles of matter combining and recombining with one another in accordance with blind physical forces ... .

Karma tells us that even behind these apparently blind, mechanical forces, there is a principle of cosmic intelligence, a power, which controls the operations of nature and guides the destiny of mankind... .

All Eastern systems of spiritual philosophy say that when we realize the supreme spiritual truth and become integrated with absolute spirit, the bonds of karma are shattered. When the fire of illumination kindles our hearts, the bonds of karma turn to ashes. We gain full spiritual freedom and are not subject any more to external destiny. We become masters of our own destiny. Without being affected by adverse circumstances or by external forces, our lives become like lotus leaves. The lotus leaf floats on the water, but not a drop of water clings to its surface. It floats freely. Similarly, when we attain God-realization, we rise above the law of karma and are united with supreme reality."

Dr. Haridas Chaudhuri, The Essence of Spiritual Philosophy,
Thorsons Publishing Group, UK, 1990, p. 63.


"Having lived many lives, each soul seeks release from mortality, experiences the Divine directly through Self-Realization and ultimately attains moksha, liberation from the round of births and deaths.

The religions of India are unique in their knowledge of the soul's spiritual evolution through a multitude of physical incarnations. Scripture tells us this evolution culminates in Self-Realization, which, once sufficient karma is resolved, confers moksha, release from the cycle of birth and death.

Moksha, from the root mooch or moksh, has many connotations: to loose, to free, release, let loose, let go and thus also to spare, to let live, to allow to depart, to dispatch, to dismiss and even to relax, to spend, bestow, give away and open. Thus it means"release from worldly existence or transmigration; final or eternal emancipation."Moksha is not a state of extinction of the soul, nor of nonexistence, nor of nonconsciousness. It is perfect freedom, an indescribable state of nondifferentiation, a proximity to the Divine within. Moksha is an end to the earthly sojourn, but it may also be understood as a beginning, not unlike graduation from the university.

To reach this emancipation beyond all joy and sorrow, all difference and decay, the soul must remove, in order, the three fetters: karma, which is"The power of cause and effect, action and reaction;"maya, which is"The power of manifestation"sometimes called illusion; and anava," the power of egoity or misapprehended duality."Once freed by God's grace from these bonds-which do not cease to exist, but no longer have the power to bind-the soul experiences nirvikalpa samadhi. This is the realization of the Self, atattva Parabrahman- timeless, formless, spaceless — a oneness beyond all change or diversity. Self-Realization is man's natural state, which each soul eventually comes to. While the ultimate goal of earthly life is the experience (or more precisely the non-experience) of Self- Realization, the by-product of that realization is moksha. These two are not synonymous.

While some sects teach that liberation comes only upon death, most embrace the state of jivanmukti, liberation in which the advanced soul unfolds its inherent perfection while alive. It is said of such a great one that"He died before he died," indicating the totally real, not merely symbolic, demise of the ego.

It is possible to realize the Self and still not reach the emancipated state. If this happens, the soul would return and in its next birth easily become a jivanmukta by virtue of the past realization. What distinguishes the mukta from the non-liberated is his total freedom from all selfishness and attachments, his permanent abidance in the all-pervading Divine Presence, his lucid, witnessing consciousness and his jnana, revealed in spontaneous utterances.

To attain liberation while living, the realization of the Self has to be brought through into every aspect of life, every atom of one's body. This occurs after many encounters with nirvikalpa samadhi. Through harnessing the power of sadhana and tapas, the adept advances his evolution, moving ahead ten lives or more. Only great tapasvins achieve jivanmukti, for to catalyze the death of the astral body and then revive the life forces, one must be proficient in brahmacharya, yoga, pranayama and the varied sadhanas. It is a grace, made possible by guidance of a living satguru, attained by single-minded and strong-willed efforts of yoga, worship, detachment and purification. Non-yogis may be freed at death, provided all karmas have been worked out and the Self is realized as the body is released.

Even having attained perfect liberation, a soul may consciously choose to be reborn to help others on the path. Such a one is called an upadeshi — exemplified by the benevolent satguru — as distinguished from a nirvani, the silent ascetic who abides at the pinnacle of consciousness, shunning all worldly involvement.

The concept of moksha for each Hindu sect is informed and modified by its understanding of the soul and its relationship to God. Most Hindus believe that after release from birth and death the soul will exist in the higher regions of the inner worlds where the Gods and mature beings live. Some sects contend the soul continues to evolve in these realms until it attains perfect union and merger with God. Others teach that the highest end is to abide eternally and separately in God's glorious presence...

Shaktas believe the soul is one with God Siva. The Divine Mother, Shakti, is mediatrix, bestowing this advaitic moksha on those who worship Her. Moksha is complete identification with the transcendent God Siva, achieved when the kundalini shakti power is raised through the shushumna current of the spine to the top of the head to unite with Siva. Alternatively, moksha may be conceived of as union with Devi, or with Brahman.

The state of jivanmukti in Shaktism is called kulachara," the divine way of life," attained through sadhana and grace. The liberated soul is known as kaula, to whom wood and gold, life and death are the same. The kaula can move about in the world at will, even returning to earthly duties such as kingship, but nevertheless remaining liberated from rebirth as his actions can no longer bind him.

The Goddess, Devi, gives both mukti and bhukti-liberation and worldly enjoyment. Dr. S. Radhakrishnan explained one view," The jiva under the influence of maya looks upon itself as an independent agent and enjoyer until release is gained. Knowledge of Sakti is the road to salvation, which is dissolution in the bliss effulgence of the Supreme." "

Satguru Sivaya Subramuniyaswami (Himalayan Academy, 1998)


819) Sri Sarvantaryamini

— The Spirit

Sri Lalita Sahasranama, C. S. Murthy, Assoc. Advertisers and Printers, 1989.


They ask thee concerning the Spirit.
Say: "The Spirit (cometh) by command of my Lord:
Of knowledge it is only a little that is communicated to you."
If it were Our Will, We could take away that which We have sent thee by inspiration:
Then wouldst thou find none to plead thy affair in that matter against Us.

surah 17:85-86 Al Isra' (The Night Journey)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.


"So it's so important to keep your Hamsa Chakra clean. I've also told lots of things that can keep the Hamsa Chakra clean which you all should use, I mean on the physical level. Also, on the mental level I've told you what you have to do is to steady your mind, see the beauty of anything and not the vulgarity of it, not the utility of it, but the beauty. Slowly, slowly youll find your eyes will become cleaner and cleaner.... Hamsa Chakra does the greatest thing about which I do not know if you are aware or not that whatever are your karma phalas are finished. You're not responsible for your forefather's karma phalas, your country's karma phalas, your own personal karma phalas. Whatever wrong we have done is finished, as if you are cut off from your past completely. Once this is established, then all mistakes, all wrong-doings, not only of you, of your relations, of your forefathers, of your family, of your country, of this world, anything, doesn't touch you. You are aloof from it."

Shri Sarvantaryamini Devi
Hamsa Chakra Puja
Vancouver, Canada, September 13, 1992


"Now youll know that you have no karmas left. It's all finished. And now you are beautiful new people. The blossoming time (Last Judgment and Resurrection) has brought you as fruits now. So don't pay attention to yourself, to you maladies, to your troubles. And things will improve, definitely.

Somebody was telling me they got pain in the knee. I just felt I get so many times pain in the knee. I have pain here, because I absorb from you. But I never think about it. Never bother. Because I see my body, alright. Like this machine it if is spoiled, we should cure it, finished.

But all the time if your are thinking this is paining here, this wrong and I've got no money, I ve got to do this business, that business, finished. So now we have to rise into the realm of super consciousness."

Shri Mataji Nirmala Devi
Diwali Puja, 12.11.93 Moscow


"Then, after Christ there were people who would not accept Christ, like Jews. So they said that we will not accept Christ and 'we must suffer because we must suffer for God.' Even now Christians believe nonsensically that we should suffer.

Now, I would say Indians also believe that we have to suffer, but they also know that Mahavishnu is going to come and when He comes, He will have power to suck our Karmas and we don't have to suffer. Actually that is what happens when Christ is awakened within you, He sucks your Karmas, he sucks your ego and super ego. He sucks your Karmas, your papas (sins) your conditioning and that is how you become free. This is a very important point which people must know. That, that was the great job He did was to establish Himself at the Agnya Chakra to suck these two things.

And when He sucks these two, when He sucks these, then we are above our Karmas, our sins and our papas. So we don't have to worry about sins, pupas and all that."

Shri Mataji Nirmala Devi
Agnya Chakra
3-2-83 Delhi, India



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