Self-realization and the Resurrection

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Self-realization and the Resurrection

 

" But what is meant by the term " Self-realisation " , which many

traditions also call " second birth " ? A subtle mechanism inside each

human being watches over a latent spiritual energy, located in the

sacrum at the base of the spinal column. This energy, known

as " Kundalini " in Sanskrit (from " kundala " meaning " spiral " ), is the

reflection, within each of us, of the " primordial Energy " - in other

words the " breath of God " . As famous as it is mysterious, this is the

energy which created the universe and which Shri Mataji Nirmala Devi

is able to awaken in all those who desire the knowledge of their true

Self, of their role and their place in the play of the universe. In a

very simple, natural and harmless manner, as we shall see further on,

man gains access to a higher state of consciousness, previously the

privilege of only a handful of saints during the course of history.

This divine Energy, known to the Holy Scriptures, created the oceans,

the mountains and every form of live on Earth. It has now become

possible to feel it on the human nervous system. The sincere

individual in search of the Absolute is given the possibility, in

these troubled yet special times, to witness his own real

transformation, thanks to the tangible experience of the " Breath " on

the palms of the hands. Self-realisation is therefore the awakening

of the reflection of the Primordial Energy within man, which grants

him his connection with the Universal Spirit. It is the final stage

in the destiny of mankind announced by all the prophets.

 

Once again, it cannot be denied that this is a highly surprising

assertion but we have to recognise one thing today, and that is that

evolution has followed its own divine path, passing from the amoeba

stage to the animal stage, to arrive at primitive pre-historic man

and finally to the sophisticated model of modern times. The course of

evolution demonstrates its innate laws: just as the seed might become

a flower and not remain blocked at the stage of the tightly-curled

bud, the same is true for mankind. Man is now mature enough to emerge

from his dark cocoon of individualism and reach the " super-human "

state of divine being:

 

.... for them hath He prepared Gardens under which rivers flow, to

dwell therein forever: that is the supreme felicity.

 

Surah At-Tawbah (The Repentance): v100

 

 

This experience of the " Breath of God " confirms and proves what your

heart has always known, but which your tongue has perhaps never dared

or been able to put into words: the heritage which is rightfully

yours is not necessarily that of your ancestors. Their rules of god

behaviour demand the safeguarding of traditions at the cost of your

wider aspirations and they do not hesitate, in order to make you

retreat and keep your head down, to usurp the words of the Koran in

the name of the Eternal one. The heritage you await, on the contrary,

is one which will raise your soul above all fears and racial

discrimination, one which will give you strength and virtue enough to

inspire confidence and respect in those around you and make them

say: " Yes, this man is a true Muslim, a true lord! "

 

Thanks to this final revelation, it is now possible to go back to the

Source of man's behaviour and rediscover the lost qualities of the

noble lord. One becomes a true Muslim, freed from the need to

maintain appearance for the sake of social conformity:

 

The Religion before God is Islam (submission to His Will).

 

Surah Al-i-'Imran (The Family of Imran): v19

 

 

and not simply taking the label of " Islam " for oneself, because the

true religion is the one which indicates the best actions in harmony

with one's own self and with the laws of the nature. Thus the

humblest Christian can be the best of all Muslims if he displays

nobility of heart and mind, and in the same way the sincere Muslim

can be the best of all Christians. "

 

Flore Descieux, The Light of the Koran

Ritana Books, New Delhi, India 1995, pg. 35-7