So just dig a single pit fifty yards deep, instead of searching around

[Guest guest]

>

> shriadishakti , " v_koa " <v_koa> wrote:

>

> This is kyayan, i had to change my e-mail for certain reason.

>

> anyways, i was curious. I have seen and heard of other yogas

> (kundalini yoga) that can raise the kundalini and so forth, but

> none that have the cool breeze etc. Also, i have heard reiki and

> other things like that feel like a cool breeze on the hands and

> stuff as well. I was wondering that the difference in these things

> are in comparison to sahaja yoga and if other kundalini practices

> can raise it, was is the benefit of sahaja over those methods?

> Also, i wanted to know if sahaja is the only path to freedom, or

> are there other but the fact that they could take countless

> lifetimes to achieve makes them a waste of time.

>

> Just curious, though i know this is the right path right here, i

> needed to know, as i see countless other modalities and energy

> healings and this and that in papers and new age magazine n stuff.

>

> kyyan

>

>

 

Dear Kyyan,

 

Yes, there are other paths to freedom but they take countless

lifetimes to achieve and are a waste of time. The religions have not

transformed humanity and are becoming increasingly useless. Let me

tell you what i mean by useless kinds of religion by quoting a

Christian:

 

" A religion is entirely useless in which Jesus Christ is not the

principal object, and does not fill the principal place. There are

too many calling themselves Christians who practically know nothing

about Christ. Their religion consists in a few vague notions and

empty expressions. They trust they are no worse than many others.

They keep to their church. They try to do their duty. They do nobody

any harm. They hope God will be merciful to them. They trust the

Almighty will pardon their sins, and take them to Heaven when they

die. This is about the whole of their religion.

 

But what do these people know practically about Christ? Nothing -

nothing at all! What experimental acquaintance have they with His

office and work, His blood, His righteousness, His mediation, His

priesthood, His intercession? None! Ask them about a saving faith,

ask them about being born again of the Spirit, ask them about being

sanctified in Christ Jesus. What answer will you get? You are a

barbarian to them. You have asked them simple Bible questions, but

they know no more about them experimentally than a Buddhist or a

Turk. And yet this is the religion of hundreds and thousands of

people who are called Christians all over the world.

 

If you are a man or woman of this kind, I warn you plainly that such

Christianity will never take you to Heaven. It may do very well in

the eyes of man. It may pass muster very decently at the church

meeting, in the place of business, or in the streets. But it will

never comfort you. It will never satisfy your conscience. It will

never save your soul. Neither will it meet the approval of Almighty

God.

 

I warn you plainly, that all notions and theories about God being

merciful apart from Christ, and except through Christ, are baseless

delusions and empty fancies. Such theories are purely an idol of

man's invention. They are all of the earth. They never come down

from Heaven. The God of Heaven has sealed and appointed Christ as

the only Saviour and way of life, and all who would be saved must be

content to be saved by Him, or they will never be saved at all.

 

" Neither is there salvation in any other: for there is none other

name under Heaven given among men, whereby we must be saved. " Acts

4:12. " (end of quote)

 

 

Now let me tell you what a Acharya Shri Mahaprajna thinks about

organized religion. We know that bitterly divided and rival sects

like Christianity, Judaism and Islam regard themselves as the only

true faith, to the exclusion of all other paths whose followers are

all destined for hell:

 

" Some people believe that religion is based on eternal truth, and

therefore, it will always be useful for mankind. Others believe

religion to be useless because it has grown old and rusted, and so

there is no sense in sticking to it. Who shall we believe?

There are two forms of religion: religion as such and

institutionalized religion. Religion in its essence is limitless

and open, but when it assumes the form of a sect it becomes

institutionalized and closed. Religion is like the open sky. 

Institutionalized religion is like the sky bound within a building

and its rooms; it becomes sectarian, and therefore dogmatic. 

People have an emotional attachment to dogmas.  Everyone can move

freely in the open sky, but the sky enclosed within a room becomes

something like a private property. The owner of the room can

prohibit anybody's entry into it. Sectarian religion implies a

closed society. Hinduism, Jainism, Buddhism, Christianity and

Islam are such closed religions because they have been i

nstitutionalized. They have caused division between men. They

have taken heretics as aliens and have denied them the status of

human beings. Institutionalized religion has neither done nor is it

likely to do any good to humanity. It is in the light of the evils

of institutionalized religions that some people have denounced

religion itself. Such people have come to feel strongly that

religion has deluded mankind and has denied them their legitimate

claim to the primary necessities of life. As religion came to be

viewed as a hindrance to the fulfillment of the basic needs of man,

it came to be totally rejected.

 

I would not enter into the controversy about the desirability of

religion, but I would like to remind the reader that although food,

clothing and shelter are the basic needs of man, manliness cannot be

confined to these necessities only. It commands a much wider field

of operation. Manliness consists in the search for and practice of

truth. It is also true that we are governed by faith in matters of

religion, but faith alone is not enough. We must also exercise our

critical faculty and examine things for ourselves. Religion has

got to be enlivened by the combined operation of faith and reason.

 

It is natural for us to ask why religion has lost its essence and

why its body has become deceased. The answer to this question is

that the scriptures have belied our faith and that an irrational

attitude towards religion has vitiated its form. Followers of all

religions swear by the scriptures. We have come to treat Gita,

the AGAMs, the PITAKAs, the Koran and the Bible as the first and the

last words of truth. Nobody asks whether the scriptures from

thousands of years ago still hold good. Moreover, do we understand

the scriptures correctly? Have we ourselves perceived the truths

enunciated in them?

 

How can we believe that the truth preached by the scriptures is the

same truth that is attained in the depths of spiritual

experience? As far as we are concerned, we have never experienced

it, never perceived it and never experimented upon it. Poetry

written in an emotionally surcharged language is no doubt soothing,

but spiritual truths expressed in the language of scriptures can in

no way benefit us (for we may not be able to comprehend them

properly). One who sings praises of the drink known as SOMA cannot

enhance the prestige of scriptures. One who is perpetually

involved in quarrels and fans the fire of strife can never be

blessed by paying lip service to AHIMSA. Many a time I have asked

people if they could assert on the basis of their personal

experience whether AHIMSA and non-possessiveness are

good. Everyone denies having had any such experience. One

simply tries to justify one's beliefs by quoting the

scriptures. It is these devils quoting the scriptures who have

lowered the prestige of nonviolence and non-possessiveness, and have

painted the face of religion black. On one hand, religion has lost

its luster and the freshness of its experience in ages dominated by

the scriptures. In such ages the scriptures come to assume the

position of supreme authority and religion is relegated to a

subordinate position. On the other hand, the scriptures command

little importance in an age rich with spiritual experience. It is

legitimate to ask whether the advocates of religion have discovered

some new truth.

 

People fail to understand that religion should be judged by critical

standards in this age of science andrationalism. Today nobody can

afford to live in darkness and uncertainty. Instead of carrying

the burden of the darkness of the past and remaining unconcerned

with the uncertainty of the future, we would naturally prefer to

construct our lives on reliable foundations in the present. 

Religion will have to be relevant to the realities of today.

 

Ours is not the age of individualism. We are living in a world

society characterized by experiments carried out on a mass scale. 

People lived in tiny villages in the bygone ages. We are now

living in huge cities like Kolkata and Mumbai. Primitive means of

transport like the camel and horses have been replaced by the means

of mass transport like railways. Collective farming, collective

trade and commerce, and communal residential houses are the new

realities we have to face. Individuality is being replaced by

collectivity. Even religion has come to assume a social

character. It serves both the individual and society. Religion

may be said to be a personal affair from the point of view of

SAADHANA (spiritual uplift), but let us not forget that it has

social implications also. Those who practice religion as a personal

affair would like to reap the maximum benefit for themselves and

leave the society to suffer the consequences of their

malpractice. It is a queer attitude. The spirit of religion is

quite opposite of this. Religion implies that the benefits derived

from it should be shared by the whole of society and that the

consequences of one's evil deeds should be suffered by the evildoer

himself. Society is not concerned with how you worship your God

but it is concerned with how the individual conducts himself/

herself. The conduct of a truly religious man will always be

pure. A current of water does not produce sparks of fire. A

religious man, who behaves immorally, cannot strengthen and inspire

religious faith in others.

 

We will have to evaluate religion in the context of the contemporary

situation. We will have to see that one who claims to be a

religious person does not indulge in undesirable activities but

subdues evil. We will have to emphasize the supremacy of good

conduct as against formal worship. If we afford worship or prayer

the primary place and conduct a secondary place, religion will be

perverted. I am not denouncing worship or prayer; I am simply

trying to suggest what place it should occupy in social life. In

the words of the great poet Kalidas, we should not reverse the order

in which the pious man comes first and everything else next.

Mere prayer or worship cut off from the social context in which the

worshiper or the man who prays lives, assumes a shallow form of

religion. The essence of religion can be preserved only by

combining worship and prayer with morality. Good moral conduct

makes prayers and worships worthwhile. Let us take an example. 

A certain gentleman wanted to dig a well. Underground water was at

a depth of fifty yards. He dug a pit five yards deep. There was

no water. One after the other, he dug ten pits each five yards

deep, but could not get any water. He gave up digging any more

pits in despair. Had he dug a single pit fifty yards deep, he would

have been successful. Worships and prayers devoid of morality are

like digging such shallow pits, though such exploits do bring

recognition and praise. However, it is only purity of conduct

coupled with such celebrations that brings social harmony and peace.

 

We need a pure and unmitigated religion. We need a religion for

all rather than a religion for the privileged few. Religion that

is not controlled by vested interests is the crying need of the

hour. To use a paradox, religion not belonging to anyone belongs

to all. " (end of quote)

 

 

So Kyyan, you may search the end of earth for a religion that caters

for all, but you will always end up with paths for the privileged

few. Where is that religion that collectively caters for all His

messengers, scriptures and traditions? You will _never_ find it as

only the Divine Message of the Adi Shakti Shri Mataji Nirmala Devi

compels the faithful to accept all His prophets, scriptures and

traditions, barring none. Only the Universal Pure Religion (Vishwa

Nirmala Dharma) through the Divine Message for all humanity freely

allows us to unconditionally believe in Shri Krishna, Jesus, Moses,

Buddha, Ganesha, Prophet Muhammad, Tao, Shiva and all others. The

same goes for accpeting the core message of the Bible, Quran,

Bhagavad Gita, Guru Granth Sahib and other scriptures. The Divine

Message just does not allow you to pick and choose according to your

inherited religious whims and fundamentalist fancies.

 

And that brings me to ask of the difference between intelligence and

wisdom. Intelligence is knowing that Shri Mataji has revealed a pure

and unmitigated universal religion that gathers all faiths and

binds them tight with a common unbreakable thread. Wisdom is to stop

searching and start taking part in the Great Event ordained for

humanity. Those who have both intelligence and wisdom are indeed

truly blessed. So just dig a single pit fifty yards deep, instead of

searching around and digging more shallow, useless pits.

 

Wishing all a Happy New Year, notwithstanding the great tsunami

tragedy in Asia that reminds us to transcend life's samsara.

 

 

jagbir