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http://www.tv2.no/a/8180634/

Paramahansa Yogananda quotes

The Searcher of Hearts wants only your sincere love. He is like a little child: someone may offer Him his whole wealth and He doesn't want it; and another cries to Him, "O Lord, I love you!" and into that devotee's heart He comes running. Don't seek God with any ulterior motive, but pray to Him with devotion - unconditional, one-pointed, steady devotion. When your love for Him is as great as your attachment to your mortal body, He will come to you.

Fear nothing else, but try to fear fear.... Remember, no matter what your tests are, you are not too weak to fight. God will not suffer you to be tempted more than you are able to bear.

Om selvoppofrelse

Spørsmål: Jeg forstår ikke helt din oppofrende side, noen ganger føles det som om du synes andre er viktigere, kanskje til og med bedre enn deg selv? Alle kan vel ha det slik i blandt men du virker bevisst på det, som du ønsker det? Det forstår jeg ikke.

Svar:  Jeg kan prøve å forklare min oppofrende side. Aller først: jeg mener ikke at ett menneske er bedre enn et annet. Når vi gir all vår oppmerksomhet på andre så vil vi glemme oss selv og bli friere, mer kreative og få tilgang til indre ressurser. Vi kan lettere komme i kontakt med det guddommelige/ vårt egentlige selv/ det evige/ sjelen. Jeg tror nemlig vi har en ytre persona som er tilknyttet den ytre verden, men at det ikke er mer enn en illusjon, presis som verden er en illusjon fordi den ikke er evig. Når vi ved å gi oppmerksomhet på andre og dermed glemmer denne ytre delen av oss, så får vi kontakt med noe dypere, mer ekte. Så det selv vi ofrer er ikke noe tap siden det vi vinner er større.

Kan du kjenne deg igjen i dette i forbindelse med jobb, elskov og omsorg for barn? Og her er vi inne på noe du sikkert ikke har tenkt på når du er i mot at religiøse innsnevrer livet sitt, og ofrer mye. Det skjer frivillig fordi vi får noe bedre. Det kjennes derfor ikke som et offer. Vi fokuserer på det vi får.

Når du f.eks har små barn som ikke kan vente med å få mat når de er sultne, så gir du barnet mat før din egen sultne mage, og det føles tilfredstillende når barnet er fornøyd. Mer tilfredstillende enn om du mettet din egen mage først. Å tilfredstille et menneske er høyere enn dine fysiske behov. Ikke at du skal ofre dine fysiske behov, men verdsette din kjærlighet for andre mer.

Jeg er brennsikker på at du ofrer livet ditt for ett av dine barn siden du har kontakt med kjærlighet. Du forklarer det kanskje som instinktiv oppførsel, men du ofrer deg selv og kan gjøre dette til tross for at dere har samme verdi. Det er fordi du ofrer deg for noe større, velger å satse på kjærligheten, motet etc. og ofrer ditt fysiske selv. For når du ser dette som er større, kall det kjærlighet, så er din kropp liten i forhold. Og når du erfarer noe større, kan du da være noe mindre en dette? Jeg tror ikke det. Man kan identifisere seg med kjærlighet i stedet for sitt fysiske selv.

Verdier og lengsler

Jeg hadde lagt meg, men fikk ikke sove. Lå og tenkte på hva jeg egentlig finner verdifullt og viktig, som om jeg snakket med noen. Jeg fant ut at jeg søker the peak på alle områder. Om man er fysisk aktiv over en viss tid og med en viss intensitet, om man har intense samtaler over en viss tid, om man klarer å tilfredsstille noens behov slik at de blir oppriktig takknemlige eller når man elsker over en viss tid og med en viss intensitet vil man kunne oppleve at man kommer litt over hverdagsbevisstheten. Det å komme bortenfor, dypere eller høyere enn hverdagsbevissthetsfeltet lengter jeg etter.

Det største for meg å gjøre er det jeg synes er vanskeligst, som er å få mennesker til å føle seg verdifulle (det er nr 1), spesielle, åpne, naturlige og frie. Det er det jeg synes er verdifullt. Enten det er barn eller voksne. Jeg vil også at katten min skal føle seg verdifull og spesiell, ha ha.

A (Rollo) May quotes

"Anxiety has a purpose. Originally the purpose was to protect the existence of the caveman from wild beasts and savage neighbors. Nowadays the ocassions for anxiety are very different - we are afraid of losing out in the competition, feeling unwanted, isolated, and ostracized. But the purpose of anxiety is still to protect us from dangers that threaten the same things: our existence or values that we identify with our existence. This normal anxiety of life cannot be avoided except at the price of apathy or the numbing of one's sensibilities and imagination."

"Tenderness emerges from the fact that the two persons, longing, as all individuals do, to overcome the separateness and isolation to which we are all heir because we are individuals, can participate in a relationship that, for the moment, is not of two isolated selves but a union"

"Because it is possible to create — creating one’s self, willing to be one’s self, as well as creating in all the innumerable daily activities (and these are two phases of the same process) — one has anxiety. One would have no anxiety if there were no possibility whatever. Now creating, actualizing one’s possibilities, always involves negative as well as positive aspects. It always involves destroying the status quo, destroying old patterns within oneself, progressively destroying what one has clung to from childhood on, and creating new and original forms and ways of living. If one does not do this, one is refusing to grow, refusing to avail himself of his possibilities; one is shirking his responsibility to himself. Hence refusal to actualize one’s possibilities brings guilt toward one’s self. But creating also means destroying the status quo of one’s environment, breaking the old forms; it means producing something new and original in human relations as well as in cultural forms (e.g., the creativity of the artist). Thus every experience of creativity has its potentiality of aggression or denial toward other persons in one’s environment or established patterns within one’s self. To put the matter figuratively, in every experience of creativity something in the past is killed that something new in the present may be born. Hence, for Kierkegaard, guilt feeling is always a concomitant of anxiety: both are aspects of experiencing and actualizing possibility. The more creative the person, he held, the more anxiety and guilt are potentially present."

"To love means to open ourselves to the negative as well as the positive - to grief, sorrow, and disappointment as well as to joy, fulfillment, and an intensity of consciousness we did not know was possible before."

the persons who get to the consulting rooms of psychotherapists and psychoanalysts are not a cross-section of the population. By and large they are the ones for whom the conventional pretenses and defenses of the society no longer work. Very often they are the more sensitive and gifted members of the society; they need to get help, broadly speaking, because they are less successful at rationalizing than the “well-adjusted” citizen who is able for the time being to cover up his underlying conflicts."

Devaluereren

Når idealisten bemerker alt som ikke er fullkomment er han selv langt fra idealistisk.

Når han ikke bruker sin evne til å se mangler til å gjøre verden mer fullkommen (ikke bare klage og tro det hjelper) er han selv like smålig som det han ser.

Når han bare ser mangler må han føle seg veldig tom innvendig. Alt mister sin verdi i og omkring han.

"Jeg savner kjærlige meldinger", sier du, "ønsker ikke så mye alvor og spørsmål". Ser du ikke sammenhengen mellom alvoret og deg? Du forventer bekreftelser selv om du selv devaluerer. All din skepsis fører til at du møter skepsis.  

Savner du kjærlighet gi den der det er behov. Ikke der du selv ønsker den. Se utover dine egne behov.

http://www.webpsykologen.no/artikler/de-som-alltid-er-negative/ 

Shaktipat

When the guru and disciple are linked, then the gurus' power automatically flows to the disciple. This is shaktipat - the transmission of high frequency waves from guru to disciple. When the guru transmits a little of his own shakti to the disciple's mooladhara, kundalini feels a pull. But that pull is not an actual awakening. Kundalini gets a little scratch and it frowns. That frowning is the experience of shaktipat. The body trembles as sushumna becomes activated. The whole nervous system jerks and the disciple goes, 'Oh, Ou, Ah'. The eyes go up into automatic shambhavi, and the disciple begins to dance like Kali. It is really very funny sometimes. After guru gives his blessings, kundalini gets addicted to frowning. Everyday when the disciple sits for japa or meditation, the whole body starts shaking.

This experience of shaktipat can take place at any distance whether in the presence of guru or from afar. Distance is not a barrier. Distance relates to time and space; it does not relate to the transcendental state. Time and space are created by the mind. But if there is no mind, there can be no time and no space. It is something like Einstein's theory of relativity. So the transmission of guru's energy is not dependent on time and space. However, it is necessary that the guru and disciple are linked, that the guru's power automatically goes to the disciple. As long as guru and disciple retain their separate individuality, shaktipat does not take place.

There is a type of innocent aspirant who can easily accept this process of linking, and when he is in the presence of the guru this link is established automatically. Then the powerful thought waves, energy waves and spiritual waves of the gum pass through that link to the disciple. These energy waves go straight down to mooladhara chakra and there they disturb the sleeping kundalini. The nature of kundalini is not sattwic; it is tamasic. If you do not wake up kundalini, it will remain dormant, not only for one lifetime but for many lifetimes together. The nature of sushumna, the channel through which kundalini ascends, is also tamasic. So when guru and disciple are linked, and the energy waves of the guru pass through the disciple, they go straight to mooladhara chakra where they disturb the sleeping kundalini.

The next important point which should be understood is that shaktipat can take place through the medium of an object. For example, the guru can send you a mala and when you receive it shakipat is transmitted. Shaktipat can come through a magnetised flower, a scarf or anything that the guru may send you. This is why disciples go to the guru and request him to give his dhoti or some garment and they give him another in return- it is a custom which is still honoured today. When the disciple sits for meditation, he puts on this robe and it has an effect. So there are many ways of transmitting the power of guru to disciple.

Some disciples receive instant shaktipat, while others never receive it, because they are insulated. Even a wretched sinner can have shaktipat. However, the one type of person who is totally insulated from shaktipat is the intellectual- he who thinks he knows everything, but has experienced nothing.

The type of aspirant who receives shaktipat most easily is the one who is innocent and childlike. Such disciples who accept the gum completely are like copper wires. Copper wire is more efficient than zinc. Likewise, the guru and disciple must have the copper link. It requires a lot of faith, love, surrender and childlike simplicity, but the result is wondrous.

Ganga river has plenty of water but in order to take it away, you need a suitable container. If you bring only a one litre bottle, you will get only one litre of water. If you bring a barrel, you can take away a barrel of water. You can't say that the water supply is limited; it is only your vessel which is limited. Likewise, shaktipat is really nothing but the transmission of the guru's infinite energy waves. If the disciple is open and ready, there is no limit to which the guru can fill him.

(Recorded during a satsang by Swami Satyanada Sarawsati in London on 6.4.82)