RE: [shriadishakti] HHSM: Fundamentalists ... think that they can kill as many human beings as they want.

[Guest guest]

Hello Jagbir Singh,

I have been a Sahaja Yogi now for around 19 years (I reside in Australia). I was wondering about

this web site and the quotes and the name given at the end of some of these

quotes. Are they Shri Mataji’s quotes? And why is the name given at the

end, such as “Shri Ajnana-dhvanta-dipika

Devi”.

 

Jai

Shri Mataji

 

 

 

 

jagbir singh

[adishakti_org]

Monday, 12

January 2004 12:44 AM

SAS Forum

[shriadishakti] HHSM:

" Fundamentalists ... think that they can kill as many human beings as they

want. "

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Analysis: Iraq's religious

targets

 

 

 

 

 

 

 

By Martin

Asser

BBC News

Online (Friday, 9 January, 2004, 17:19 GMT)

 

 

 

 

 

 

 

Blood on the streets of

Baquba after mosque blast

 

 

 

 

 

Attacks on mosques or religious

figures have the power to immediately bring to the surface the

deep-rooted tensions between Sunni and Shia Muslims in post-Saddam Iraq.

Enraged members of each community often blame the other when their

institutions come under attack, or they accuse Iraq's US-led occupiers of

complicity or negligence.

Indeed after the latest attack - that cost at least five lives

outside a Shia mosque in the town of Baquba - people put all the blame on

Israel or, unlikely as it might seem, the US for the bloodshed.

Both Sunnis and Shias have been affected by violence with apparent

sectarian overtones.

For Iraq's majority Shia population, the car bomb which killed

leading cleric Muhammad Baqr al-Hakim and dozens of others in the holy

city of Najaf in August was an event unsurpassed in its wickedness.

Sunnis have had their own losses - on a much smaller scale -

reflecting a nasty, slow-burning sectarian conflict that seldom makes its

way into the news reports.

In just a few days in October, for example, the BBC learned of

three separate fatal shootings against Sunnis coming out of mosques in

Baghdad's western suburbs - all blamed by local people on Shia gunmen.

None of them were widely reported.

 

 

 

 

 

 

 

 

 

BAGHDAD: OCTOBER 2003

 

 

 

 

 

 

 

 

Simmering

religious tensions

 

 

 

 

 

 

The mosque is an obvious target for sectarian revenge

or for anyone who wants to stir up religious tensions in Iraq.

Mosques are exclusively Sunni or Shia, therefore attackers run

little risk of hurting people from their own denomination.

They are tempting targets for anyone wanting to stir up religious

strife in the potential tinder-box that is post-Baathist Iraq.

Attacks on coalition forces, the civilian .....

 

continue: http://news.bbc.co.uk/2/hi/middle_east/3383839.stm

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Shri Mataji Nirmala Devi

 

 

 

 

 

 

 

 

 

 

 

 

" The greatest

problem with the fundamentalists is that they have no compassion because

they do not love Mohammed Sahib, who He was and why He came on this Earth.

They do not know the Reality. They just think that they are right type of

people and that they can kill as many human beings as they want, and they

can create as many problems as they like, and they can destroy the rest of

the people who do not follow their fundamentalism. We find the

fundamentalists do not know the fundamentals of religion and the people who

think that they are very modern also don’t know where this modern

mind is going to take them. What a shock is awaited for this modern man who

has lost faith in God. Both ways they try to do things which are in no way

helpful for global Peace or for the ascent of human beings by which they

will have their own Peace within their heart.

 

Actually Hazrat Mohammed never made Islam an exclusive religion in the

Koran. He very respectfully talked about Moses, Abraham, Christ and His

Mother, one after another. Even so Muslims believe they are exclusive. Jews

and Muslims also believer theirs are exclusive religions. They is another

problem — they believe that Mohammed was the exclusive messenger of

God and Christians believe that Christ is the last word, while Jews believe

their Saviour has yet to come. If these Incarnations were the last ones why

did Mohammed say I will send you the twelfth Mahdi? Also why did Christ say

that He would send the Holy Ghost? We cannot say how long the Jews are

going to wait for their Saviour to come. They are wailing and crying before

the Wailing Wall wearing the Torah in small amulets, but actually the most

important thing for them is to collect the money that they have lent and

buy diamonds at any cost.

 

Muslims who are not educated enough to understand Koran in original believe

that they are the soldiers of Jihad which is led by some very clever

ego-oriented educate people. . . . In this Jihad how many Muslims are going

to die? On one side they produce more children to create a Muslim majority

and on the other side they are getting killed by the thousands. The Jihad

has become imminent and the Muslims are a real threat to peace and progress

of every country they live in.

 

The only way to get over this brutal image is to become a wali or a real

Sufi. This is what Muslims need the achievement of peaceful existence

through Self-Realization. The same is the case with Jews and Christians.

They believe in the same Bible, Muslims believe in the Old Testament as

well as the Jews, but they nevertheless kill each other. It is painful and

extremely heart wrenching that when in the whole world people have been

able to enter the Kingdom of God as promised, all these fundamentalists of

different religions are killing each other. May God bless them with sanity

and wisdom. They should get their second birth. ‘Know thyself’

is the beginning of ascent”

 

Shri Ajnana-dhvanta-dipika Devi

Ajnana-dhvanta-dipika (90th): Known only by constant practice of devotion

and meditation.

 

 

 

 

 

 

 

 

 

 

" In

its most outward sense jihad came to mean the defence of dar al-islam, that

is, the Islamic world, from invasion and intrusion by non-Islamic forces.

The earliest wars of Islamic history which threatened the very existence of

the young community came to be known as jihad par excellence in this

outward sense of 'holy war'. But it was upon returning from one of these

early wars, which was of paramount importance in the survival of the newly

established religious community and therefore of cosmic significance, that

the Prophet nevertheless said to his companions that they had returned from

the lesser holy war to the greater holy war, the greater jihad being the

inner battle against all the forces which would prevent man from living

according to the theomorphic norm which is his primordial and God given

nature. Throughout Islamic history, the lesser holy war has echoed in the

Islamic world when parts or the whole of that world have been threatened by

forces from without or within. This call has been especially persistent

since the nineteenth century with the advent of colonialism and the threat

to the very existence of the Islamic world. It must be remembered, however,

that even in such cases when the idea of jihad has been evoked in certain

parts of the Islamic world, it has not usually been a question of religion

simply sanctioning war but of the attempt of a society in which religion

remains of central concern to protect itself from being conquered either by

military and economic forces or by ideas of an alien nature. This does not

mean, however, that in some cases especially in recent times, religious

sentiments have not been used or misused to intensify or legitimize a

conflict. But to say the least, the Islamic world does not have a monopoly

on this abuse as the history of other civilizations including even the

secularized West demonstrates so amply. Moreover, human nature being what

it is, once religion ceases to be of central significance to a particular

human collectivity, then men fight and kill each other for much less

exalted issues than their heavenly faith. By including the question of war

in its sacred legislation, Islam did not condone but limited war and its

consequences as the history of the traditional Islamic world bears out. In

any case the idea of total war and the actual practice of the extermination

of whole civilian populations did not grow out of a civilization whose

dominant religion saw jihad in a positive light. On the more external

level, the lesser jihad also includes the socio-economic domain. It means

the reassertion of justice in the external environment of human existence

starting with man himself. To defend one's rights and reputation, to defend

the honour of oneself and one's family is itself a jihad and a religious

duty. So is the strengthening of all those social bonds from the family to

the whole of the Muslim people (al-ummah) which the Shari'ah emphasizes. To

seek social justice in accordance with the tenets of the Quran and of

course not in the modern secularist sense is a way of re-establishing

equilibrium in human society, that is, of performing jihad, as are

constructive economic enterprises provided the well-being of the whole

person is kept in mind and material welfare does not become an end in

itself; provided one does not lose sight of the Quranic verse, 'The other

world is better for you than this one'. To forget the proper relation

between the two worlds would itself be instrumental in bringing about

disequilibrium and would be a kind of jihad in reverse.

 

All of those external forms of jihad would remain incomplete and in fact

contribute to an excessive externalization of human being, if they were not

complemented by the greater or inner jihad which man must carry out

continuously within himself for the nobility of the human state resides in

the constant tension between what we appear to be and what we really are

and the need to transcend ourselves throughout this journey of earthly life

in order to become what we 'are'.

 

From the spiritual point of view all the 'pillars' of Islam can be seen as

being related to jihad. The fundamental witnesses, 'There is no divinity

but Allah' and 'Muhammad is the Messenger of Allah', through the utterance

of which a person becomes a Muslim are not only statements about the Truth

as seen in the Islamic perspective but also weapons for the practice of

inner jihad. The very form of the first witness (La ilaha illa' Lla-h in

Arabic) when written in Arabic calligraphy is like a bent sword with which

all otherness is removed from the Supreme Reality while all that is

positive in manifestation is returned to that Reality. The second witness

is the blinding assertion of the powerful and majestic descent of all that

constitutes in a positive manner the cosmos, man and revelation from that

Supreme Reality. To invoke the two witnesses in the form of the sacred

language in which they were revealed is to practice the inner jihad and to

bring about awareness of who we are, from whence we come and where is our

ultimate abode. . . .

 

The great stations of perfection in the spiritual life can also be seen in

the light of the inner jihad. To become detached from the impurities of the

world in order to repose in the purity of the Divine Presence requires an

intense jihad for our soul has its roots sunk deeply into the transient

world which the soul of fallen man mistakes for reality. To overcome the

lethargy, passivity and indifference of the soul, qualities which have

become second nature to man as a result of his forgetting who he is

constitutes likewise a constant jihad. To pull the reigns of the soul from

dissipating itself outwardly as a result of its centrifugal tendencies and

to bring it back to the centre wherein resides Divine Peace and all the

beauty which the soul seeks in vain in the domain of multiplicity is again

an inner jihad. To melt the hardened heart into a flowing stream of love

which would embrace the whole of creation in virtue of the love for God is

to perform the alchemical process of solve et coagula inwardly through a

'work' which is none other than an inner struggle and battle against what

the soul has become in order to transform it into that which it 'is' and

has never ceased to be if only it were to become aware of its own nature.

Finally, to realize that only the Absolute is absolute and that only the

Self can ultimately utter 'I' is to perform the supreme jihad of awakening

the soul from the dream of forgetfulness and enabling it to gain the

supreme principal knowledge for the sake of which it was created. The inner

jihad or warfare seen spiritually and esoterically can be considered

therefore as the key for the understanding of the whole spiritual process,

and the path for the realization of the One which lies at the heart of the

Islamic message seen in its totality. The Islamic path towards perfection

can be conceived in the light of the symbolism of the greater jihad to

which the Prophet of Islam, who founded this path on earth, himself

referred.

In the same way that with every

breath the principle of life which functions in us irrespective of our will

and as long as it is willed by Him who created us, exerts itself through

jihad to instill life within our whole body, at every moment in our

conscious life we should seek to perform jihad in not only establishing

equilibrium in the world about us but also in awakening to that Divine

Reality which is the very source of our consciousness. For the spiritual

man, every breath is a reminder that he should continue the inner jihad

until he awakens from all dreaming and until the very rhythm of his heart

echoes that primordial sacred Name by which all things were made and

through which all things return to their Origin. The Prophet said, 'Man is

asleep and when he dies he awakens'. Through inner jihad the spiritual man

dies in this life in order to cease all dreaming, in order to awaken to

that Reality which is the origin of all realities, in order to behold that

Beauty of which all earthly beauty is but a pale reflection, in order to

attain that Peace which all men seek but which can in fact be found only

through the inner jihad. "

 

http://al-islam.org/al-serat/jihad-nasr.htm

 

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Spirit Of God (Christianity)

 

 

 

 

Spirit of God (Islam)

 

 

 

 

Spirit of God (Judaism)

 

 

 

 

Spirit Of God (Buddhism)

 

 

 

 

 

Spirit Of God (Hinduism)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

“Youving force.”

 

 

 

 

 

Shvi

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

“A sws is the highest.”

 

 

 

 

 

Shrvi

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

“Gand branches.”

 

 

 

 

 

Shevi

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

“It at.”

 

 

 

 

 

Shvi

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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