Selected Discourses of Anandamayima – Part One
The Universal Body of the Lord comprises all things–trees, flowers, leaves, hills, mountains, rivers, oceans, and so forth. A time will come, must come, when one actually perceives this all–pervading Universal Form of the One. The variety of His shapes and guises is infinite, uncountable, without end. Just as ice is nothing but water, so the Beloved is without form, without quality, and the question of manifestation does not arise. When this is realized, one has realized one’s Self. For, to find the Beloved is to find one’s Self, to discover that God is one’s very own, wholly identical with one’s self, the innermost Self, the Self of the self. First of all it is necessary to become acquainted with Him Whom you wish to invoke. Constantly think and talk of Him, look at his pictures, sing His praises or listen to sacred music, visit places of pilgrimage, seek solitude or associate with the holy and wise, so as to become familiar with Him. When this has been achieved, you may call Him “Father” or “Mother”. Some relationship of this kind has to be established with Him, because people of the world do not feel affinity unless their bond is defined in such a manner. You are accustomed to ties of kinship in worldly life; this is why you have to bind yourself by some sort of relationship in the spiritual field as well. Even though at the start you may not feel deep devotion, learn to invoke Him unceasingly and with perseverance by repeating His Name, or by any other method, until gradually He will fill your heart. However, prayer, meditation, alms offered in His Name, and so forth, are necessary even after the bond of love has been forged, so as to keep it unimpaired. In this way the awareness of Him will become your second nature and never leave you to your last breath. This is what is termed communion with God. – Ma
Selected Discourses of Anandamayima – Part Two
THE LIGHT OF THE WORLD
There are two kinds of pilgrims on life’s journey. The one, like a tourist, is keen on sightseeing, wandering from place to place, flitting from one experience to another for the fun of it.
The other treads the path that is consistent with man’s true being and leads to his real home, to self-knowledge. Sorrow will, of a certainty, be encountered on the journey undertaken for the sake of sight-seeing and enjoyment. So long as one’s real home has not been found, suffering is inevitable. The sense of separateness is the root cause of misery, because it is founded on error, on the conception of duality.
A man’s belief is greatly influenced by his environment; therefore he should choose the company of the holy and the wise. Belief means to believe in one’s self, disbelief to mistake the non-self for one’s self.
There are instances of self-realisation occurring by the grace of god whereas, at other times, it can be seen that he awakens, in some, a feverish yearning after truth. In the first case, attainment comes spontaneously, in the second it is brought about by trials, but all is wrought solely by His mercy.
An eternal relationship exists between god and man. But in his play it is sometimes there and sometimes severed, or rather appears to be severed; it is not really so, for the relatgionship is eternal. Again, seen from another side, there is no such thing as a relationship. Someone who came to meet this boy, said, “i am a newcomer to you” and he got the reply “ever new and ever old indeed!’
The light of the world comes and goes, it is unstable. The light that is eternal can never be extinguished. By this light, you behold the outer light. Whatever appears to you in the universe is due solely to that great light within you, and only because the supreme knowledge of the essence of things lies hidden in the depths of your being, is it possible for you to acquire knowledge of any kind.