People often send me questions about various subjects covered in my website. Here is one of them, about the terms Consciousness, Life Force and the Universal Consciousness.

Question:

You are probably the only author I came across who cover both self-realization and law of attraction in the writings at the same time. When you talk about self-realization, mind and consciousness are used. Mind is a tool and consciousness is the real you. This view/model is the same as the ones adopted by Eckhart Tolle and Mouni Sadhu.

When you talk about law of attration, the terms Life Force and Universal Consciousness are mentioned. Most of LOA authors use this concept as well. Is Life Force the same as Consciousness in self-realzation model? Or this Life Force is some sort of Universal Mind, which is a bigger tool than individual mind?

Answer:

Here are two of the reasons why I write on both self-realization and the law of attraction:

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Here are some wise words and advice from the Indian sage Nisargadatta Maharaj about love, fear, alienation and self-realization:

“When you know beyond all doubting that the same life flows through all that is and you are that life, you will love all naturally and spontaneously. When you realize the depth and fullness of your love of yourself, you know that every living being and the entire universe are included in your affection. But when you look at anything as separate from you, you cannot love it for you are afraid of it. Alienation causes fear and fear deepens alienation. It is a vicious circle. Only self-realization can break it.”

(An excerpt from “I am that”, talks with Sri Nisargadatta Maharaj.)

Read this paragraph again and again, and you will realize the deep truth within these words. 

Written by Mouni Sadhu
Excerpted from www.hinduism.co.za

The great Rishi, Bhagawan Sri Ramana Maharshi – unlike most yogis and many saints of the present day, does not recommend yogic practices as a condition for the highest and perennial spiritual achievement, called by him ‘Self-realisation’. He dismisses from that aim, all the cumbersome postures, breathing exercises, control of the pranic-currents (currents of the Prana in the human body and so of Nature itself), and so on. In fact, he seldom even mentioned them in his talks.

So the Direct Path to spiritual attainment, as shown by the Maharshi, does not require any unnatural body postures, often so difficult to perform for the majority of people; none of the efforts of Hatha Yoga, which can be dangerous unless practised under the direct supervision of a competent teacher, and no artificial mental practices of concentration. All such things lead nowhere unless accompanied by the elements of spiritual enlightenment, a fact which is firmly underlined by Sri Shankaracharya in his ‘Viveka Chudamani’.

Now I see clearly that these things belong to a closed and bewitched circle. For years, I and some of my closest occult friends practised many kinds of ‘outer-yogas’ but without any results worthy of our efforts. Of course, some of these exercises were good for our physical health, especially for stilling the nerves, cultivating a beautiful voice, and so forth. But these advantages only remained with us as long as we continued regularly to perform the exercises. A pause for even a few weeks deprived us of all the hard earned benefits we had gained at the cost of such effort and waste of time. No true and permanent peace of mind could be obtained, although for that purpose I made intense use of Japa (repetition) with the best mantras.

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