What will the ignorant
masses make out of the Adi Shakti's most secret and precious
jagbir singh <firstname.lastname@example.org>
Date: Thu Aug 26, 2004 2:53 pm
Subject: What will the ignorant masses make out of
the Adi Shakti's most secret and precious message?
--- In email@example.com, "jagbir singh" <adishakti_org@y...>
> Sages have for millenniums extolled: "When Kundalini
sleeps man is
> awake to the world. He has objective consciousness. When
> awakes and ascends to Sahasrara then the person gains
> consciousness and total awareness of the world and becomes
> with the universe. In Samadhi the body is maintained by
> which flows from the union of Shiva and Shakti with
> The great sage Swami Vivekananda noted that wherever there
> was "any manifestation of what is ordinarily called
> power or wisdom, a little current of kundalini must have
> way into the sushumna what thus man ignorantly worships
> various names the yogi declares to the world to be the
> coiled up in every being, the mother of eternal happiness
> but know how to approach her."
> R.C. Zaehner, in his book Bhagavad Gita questioned: "How
> one may ask, that the fully integrated self which has already 'become
> Brahman' can also attain to 'Brahman's
saving touch', or, according to
> the variant, to 'union with Brahman'? . . . a 'touch' of which the
> Buddhists know nothing . . . which Pascal spoke and over against
finite man seemed to make no sense . . . When thought by
exercise is checked and comes to rest, and when of oneself
> one sees
the self in the Self and finds content therein, that is the
> utmost joy which transcends all things of sense and which soul alone
> can grasp. When he knows this and knowing it stands still,
> not an inch from the reality he sees, he wins a prize beyond
> others . . .(B.G. 6.20-22) — a state of complete
> introversion, in which 'his joy is within, his bliss
within, his light
> within' (B.G. 5.24) and in which he 'becomes
Brahman.' This is the
> Buddhist Nirvana, and the 'highest Brahman' of the Upanishads is
> identified with it."
> Shri Mataji keeps insisting that this joy is within, this
> within, this light is within by which mortals realize
> According to the Adi Shakti "the Joy of the Sahasrara is
> Nirananda since long, since ancient times called as
> Nirmala-ananda. So many call it as Nirmala-ananda or
> That Joy is the Joy that you enjoy even when you get
> That Joy is the Joy that you enjoy even when you get
> Even on your death-bed you enjoy that Joy. That Joy is
> Then isn't the Buddhist Nirvana of the Sahasrarapadma, and
> 'highest Brahman' of the Upanishads experienced in the
> similar to the Joy of the Kingdom of God within that Jesus
i forgot to mention the Sahasrarapadma of the Buddhists,
Sahasrara of the Hindus, and Kingdom of God of the
Christians is the same Islamic Niche of Lights and the Dsam
Duar of Sikhism:
the Light of the heavens and the earth,
The parable of His Light is as if there were a niche,
And within it a Lamp: The Lamp enclosed in Glass;
The glass as it were a brilliant star;
Lit from a blessed Tree,
An Olive, neither of the East nor of the West,
Whose oil is well-nigh luminous, though fire scarce
Light upon Light!
Allah doth set forth parables for men: and Allah doth know
24:35 Al Nur (The Light)
(Abdullah Yusuf Ali, The Holy Qur'an, 1989.)
The energy channels of the Ida, Pingala and Shushmanaa:
These three dwell in one place.
This is the true place of confluence of the three sacred
This is where my mind takes its cleansing bath.
O Saints, the Immaculate Lord dwells there;
How rare are those who go to the Guru, and understand this.
The all-pervading immaculate Lord is there.
What is the insignia of the Divine Lord's dwelling?
The unstruck sound current of the Shabad vibrates there.
There is no moon or sun, no air or water there.
The Gurmukh becomes aware, and knows the Teachings.
Spiritual wisdom wells up, and evil-mindedness departs;
The nucleus of the mind sky is drenched with Ambrosial
One who knows the secret of this device, meets the Supreme
The Tenth Gate is the home of the inaccessible, infinite
Above the store is a niche, and within this niche is the
Kalee, The Word of Baynee Jee, Adi
According to Shri Mataji the Spirit of God Almighty is in
the Sahsarara, and is seen as Light:
this Spirit is expressed in the heart, is reflected in the
heart. The centre of the Spirit we can say is in the heart.
But actually the seat of the Spirit is above here, above the
head and that is the Spirit of the God Almighty, say whom
you call Parvardigar, you call Him Sadashiva, or you can
call Him the Rahim. And you can call Him by many names which
are said about the Lord who is God Almighty — Niranjan, they
call Him Nirankar, every sorts of words."
Mataji Nirmala Devi
"Innately, within us, resides the Spirit which wants
to enlighten you, to give you Peace, the Bliss, the Joy of
our being. This beautiful Lamp of yours has been created
with a purpose. It has to be enlightened. Respect your Self
. . . We have to respect this Lamp which has the Light of
the Spirit, and it should be enlightened. And let us be that
Lamp which shows the Glory too.
such a beautiful world God has created for us but we in our
ignorance, our so-called freedom, have ruined so many
things. It is shocking to see where people are going — just
towards hell directly. For a Mother it is a thing of great
concern. How to stop this fall? How to get them out of it?
How to make them understand what is their worth, their
should not take human life for granted. It is a very
precious life which was created out of many processes. It
was created with great difficulty. Don't forget that you
have to become the Spirit without which your life is a
waste. Nay, the whole Creation is just a waste because you
are the highest in the Creation. You are the epitome of that
Karen Armstrong, in A History of God describes al-Hallaj's Joy of
discovering the Spirit of God Almighty within himself, a Joy
so overpowering and pleasurable that the state of mind
allowed him to embrace death most willingly:
his ecstasy, al-Hallaj had cried aloud: "I am the Truth!"
According to the Gospels, Jesus had made the same claim,
when he had said that he was the Way, the Truth and the
Life. The Koran repeatedly condemned the Christian belief in
God's Incarnation in Christ as blasphemous, so it was not
surprising that Muslims were horrified by al-Hallaj's
ecstatic cry. Al-Haqq (the Truth) was one of the names of
God, and it was idolatry for any mere mortal to claim this
title for himself. Al-Hallaj had been expressing his sense
of a union with God that was so close that it felt like
identity. As he said in one of his poems:
I am He whom I love, and He whom I love is I:
We are two spirits dwelling in one body.
If thou seest me, thou seest Him, and if thou seest Him,
thou seest us both.
It was a daring expression of that annihilation of self and
union with God that his master al-Junayd had called fina.
Al-Hallaj refused to recant when accused of blasphemy and
died a saintly death. . . .
Al-Hallaj's cry anaal-Haqq: "I am the Truth!" shows that God
of the mystics is not an objective reality but profoundly
subjective. Later al-Ghazzali argued that he had not been
blasphemous but only unwise in proclaiming an esoteric truth
that could be misleading to the uninitiated. Because there
is no reality but al-Lah — as Shahadah maintains — all men
are essentially divine. The Koran taught that God had
created Adam in his own image so that he could contemplate
himself as in a mirror. That is why he ordered the angels to
bow down and worship the first man. The mistake of the
Christians had been to assume that one man had contained the
whole incarnation of the divine, Sufis would argue. A mystic
who had regained his original vision of God had rediscovered
the divine image within himself, as it had happened on the
day of creation. . . .
The story of al-Hallaj shows the deep antagonism that can
exist between the mystic and the religious establishment who
have different notions of God and revelation. For the mystic
the revelation is an event that happens within his own soul,
while for the more conventional people like some of the
elema it is an event that is firmly fixed in the past."
al-Arabi did not believe that the God he knew had an
objective existence. Even though he was a skilled
metaphysician, he did not believe that God's existence could
be proved by logic. He liked to call himself a disciple of
Khidr, a name given to the mysterious figure who appears in
the Koran as the spiritual director of Moses, who brought
the external Law to the Israelites. God has given Khidr a
special knowledge of himself, so Moses begs him for
instruction, but Khidr tells him that he will not be able to
put up with this, since it lies outside his own religious
experience. It is no good trying to understand religious
"information" that we have not experienced ourselves. The
name Khidr seems to have meant "the Green One," indicating
that his wisdom was ever fresh and eternally renewable. Even
a prophet of Moses' stature cannot necessarily comprehend
esoteric forms of religion, for, in the Koran, he finds that
indeed he cannot put up with Khidr's method of instruction.
The meaning of this strange episode seems to suggest that
the external trappings of a religion do not always
correspond to its spiritual or mystical element. People,
such as the ulema, might be unable to understand the Islam
of a Sufi like Ibn al-Arabi. Muslim tradition makes Khidr
the master of all who seek a mystic truth, which is
inherently superior to and quite different from the God
which is the same as everybody
else's but to a God who is in the deepest sense of the word
The ulema might be unable to understand the Islam of a Sufi,
just as the the religious masses may not comprehend the
Brahman of the Yogi or the Kingdom of God within of Jesus.
According to Shri
so beautiful. That's a very beautiful thing to achieve.
That's what we say is the Kingdom of God. That's what we
say, that is, that resides within us, that Joy that fills
the whole world as bliss."
first three Gospels, most of Jesus' miraculous actions are
to be understood as prophetic symbols of the coming of the
Kingdom, and his teaching was concerned with the right
response to the crisis of its coming. . .
Scholarly opinion is
divided on the question as to whether Jesus taught that the
Kingdom had actually arrived during his lifetime. Possibly,
he recognized in his ministry the signs of its imminence,
but he nevertheless looked to the future for its arrival
He may well have regarded
his own death as the providential condition of its full
establishment. Nevertheless, he seems to have expected the
final consummation in a relatively short time (Mark 9:1.)
Thus, Christians were perplexed when the end of the world
did not occur within a generation, as Paul, for example,
according to the Gospel of Thomas, Jesus ridiculed
those who taught of the "Kingdom of God" in literal terms,
as if it were a specific place: "If those who lead you say
to you, 'Look, the Kingdom is in the sky,' then the birds
will arrive there before you. If they say to you, 'It is in
the sea,' "then, he says, the fish will arrive before you.
Instead, it is a state of self-discovery:
" . . .
Rather, the Kingdom is inside of you, and it is outside of
you. When you come to know yourself, then you will be
known, and you will realize that you are the sons of the
living Father. But if you will not know yourselves, then
you dwell in poverty, and it is you who are that
the disciples, mistaking that "Kingdom" for a future event,
persisted in their questioning:
disciples said to him, "When will . . . the new world
come?" He said to them, "What you look forward to has
already come, but you do not recognize it." . . . His
disciples said to him, "When will the Kingdom come?"
(Jesus said,) "It will not come by waiting for it. It will
not be a matter of saying 'Here it is' or 'There it is.'
Rather, the Kingdom of the Father is spread out upon the
earth and men do not see it."
"Kingdom," then, symbolizes a state of transformed
saw infants being suckled. He said to his disciples,
"These infants being suckled, are like those who enter the
Kingdom." They said to him, "Shall we, then, as children,
enter the Kingdom?" Jesus said to them, "When you make the
two one, and when you make the inside like the outside and
the outside like the inside, and the above like the below,
and when you make the male and the female one and the same
. . . then you will enter [the Kingdom]."
the "living Jesus" of Thomas rejects as naive — the idea
that the Kingdom of Heaven is an actual event expected in
history — is the notion of the Kingdom that the synoptic
gospels of the New Testament most often attribute to Jesus
as his teaching. According to Matthew, Luke, and Mark, Jesus
proclaimed the coming Kingdom of God, when captives shall
gain their freedom, when the diseased shall recover, the
oppressed shall be released, and harmony shall prevail over
the whole world. Mark says that the disciples expected the
Kingdom to come as a cataclysmic event in their own
lifetime, since Jesus had said that some of them would live
to see "the Kingdom of God come with power." . . . All three
gospels insist that the Kingdom will come in the near future
(although they also contain many passages indicating that it
is here already.) Luke makes Jesus say explicitly "the
Kingdom of God is within you." Some gnostic Christians,
extending that type of interpretation, expected human
liberation to occur not through actual events in history,
but through internal transformation."
Pagels, in The Gnostic Gospels, explains that a
of his Teaching indicates the locality of God's Domain: "The
Kingdom of Heaven is within you." Now, if this is God's
dwelling, God must be
there also; yet the people at the time
were not ready to openly hear that God dwells within them;
so, like most of the statements he made, this also had to be
stated indirectly, and those ready to understand it would be
able to decipher it. Jesus alluded to this necessary tactic when he spoke to his closest disciples regarding the fact
that he said one thing to the masses, another to the select
group, and another still to those closest to him."
will the ignorant masses make out of the Adi Shakti's most
secret and precious message to Her disciples regarding the
Christian Kingdom of God,
which is nothing else
than the Islamic Niche of Lights, the Buddhist
Sahasrarapadma, the Hindu Sahasrara and Sikh Dsam Duar?
Isn't human liberation (moksa)
occurring right now not through actual events in history,
but through internal transformation?
Then, again, isn't this internal transformation occurring
through actual events in history - the promised Last
Judgment and Al-Qiyamah (The Resurrection)? Are those taking
part in this Great Event ordained for humankind not feeling
the Cool Vibrations of the All-Pervading Power of God
Almighty, the Divine Wind that will be felt by all born of
the Spirit during the Last Judgment (Bible) and taking part
in The Resurrection (Qur'an)? And for what other reason -
other than the commencement of the Last Judgment and
Resurrection - has this All-Pervading Power that is the
source of this Divine Wind started acting?
Mataji Nirmala Devi
we must know that it's a new explosion. That's why I call it
Blossom Time, that we are definitely spiritual people. We
have got spirituality and that the Divine is working. So the
Kali Yuga is finishing. Now it is the Krita Yuga . . .
Krita Yuga means at the Time when this All-Pervading
Power has started acting. Nobody felt the
Cool Vibrations. Can you believe that? It was never
related to any science. It was never related to physical
science especially. So I must say the achievement of Sahaja
Yoga is tremendous . . . The All-Pervading Power has started
acting as I am on Earth!"
Jai Shri Mataji!