Shri Mataji: "Death does not exist for you — It is finished... your spirit is free.”
"So you must know your position as eternal beings — what is your work; what is your idea; what you have to do. So one has to get rid of this idea of death because death does not exist for you — It is finished... your spirit is free.”
To Achieve Complete Freedom, Cabella, Italy — May 7, 1995
The Paraclete Shri Mataji "Religions are 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 that they saw in this unconscious Universal Being within. This gave rise to pantheism and the aspirant's attention got stuck to symbols 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 as dogmas or"ism". 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, that is, 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 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 Sankaracarya in his work Ananda Lahari. The vibrations are the waves of Divine Love that can fill also other persons' inner being and give them the same experience of Self-Realization. The physical manifestations are as follows: The pupils of the eyes become dilated. 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 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 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 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. As the thread of a necklace is passing through every bead of the necklace, the Inner Consciousness 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 en masse evolution of human beings will take place. These are 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. 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 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 your Self 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.”
"Many beings remain for thousands of years in the causal cosmos. By deeper ecstasies the freed soul then withdraws itself from the little causal body and puts on the vastness of the causal cosmos. All the separate eddies of ideas, particularised waves of power, love, will, joy, peace, intuition, calmness, self-control, and concentration melt into the overjoyous Sea of Bliss. No longer does the soul have to experience its joy as an individualized wave of consciousness, but is merged in the One Cosmic Ocean, with all its waves — eternal laughter, thrills, throbs...
"When a soul finally gets out of the three jars of bodiily delusions," Master continued, "it becomes one with the Infinite without any loss of individuality. Christ had won this final freedom even before he was born as Jesus. In three stages of his past, symbolized in his earth-life as the three days of his experience of death and resurrection, he had attained full power to arise in the Spirit. Like the crowd of amused people surrounding Nietzsche's madman, many are unmoved by the prospect of life without God.. A master who achieves this final freedom may elect to return to earth as a prophet to bring other human beings back to God, or like myself he may chose to reside in the astral cosmos. There a saviour assumes some of the burden of the inhabitants karma and thus help them to terminate their cycle of reincarnation in the astral cosmos and go on permanently to the causal spheres. Or a freed soul may enter the causal world to aid its beings to shorten their span in the causal body and thus obtain the Absolute Freedom.”"
Paramahansa Yogananda, Autobiography of a Yogi
Self-Realization Fellowship, 1974, p. 420-21.
"As we approach the end of the second millennium, it seems likely that the world we know is passing away. For decades we have lived with the knowledge that we have created weapons that could wipe out human life on the planet. The Cold War may have ended, but the new world order seems no less frightening than the old. We are facing the possibility of ecological disaster. The AIDS virus threatens to bring a plague of unimaginable proportions. within two or three generations, the population will become too great for the planet to support. Thousands are dying of famine and drought. Generations before our own have felt that the end of the world is nigh, yet it does not seem that we are facing a future that is unimaginable. How will the idea of God survive in the years to come? For 4000 years it has constantly adapted to meet the demands of the present, but in our century, more and more people have found that it no longer works for them, and when religious ideas cease to be effective they fade away. Maybe God really is an idea of the past. The American scholar Peter Berger notes that we often have a double standard when we compare the past with our own time. Where the past is analyzed and made relative, the present is rendered immune to this process and our current position becomes an absolute: thus "The New Testament writers are seen as afflicted with a false sense of consciousness rooted in their time, but the analyst takes the consciousness of his time as an unmixed intellectual blessing.” Secularists of the nineteenth and early twentieth centuries saw atheism as the irreversible condition of humanity in the scientific age.
There is much to support this view. In Europe, the churches are emptying; atheism is no longer the painfully acquired ideology of a few intellectual pioneers but a prevailing mood. In the past it was always produced by a particular idea of God, but now it seems to have lost its inbuilt relationship to theism and becomes an automatic response to the experience of living in a secularized society. Like the crowd of amused people surrounding Nietzsche's madman, many are unmoved by the prospect of life without God. Others find his absence a positive relief. Those of us who have had a difficult time with religion in the past find it liberating to be rid of the God who terrorized our childhood. It is wonderful not to have to cower before a vengeful deity, who threatens us with eternal damnation if we do not abide by his rules. We have a new intellectual freedom and can boldly follow up our own ideas without pussyfooting around difficult articles of faith, feeling all the time a sinking loss of integrity. We imagine that the hideous deity we have experienced is the authentic God of Jews, Christians and Muslims and do not always realize that it is merely an unfortunate aberration.”
Karen Armstrong, A History of God
Ballantine Books, 1993, p. 377-78.
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