The Apocalypse entails a revelation of mysteries, things which lie beyond the or

[Guest guest]

, " Violet "

<violet.tubb wrote:

>

> Dear Jagbir,

>

> Contrary to common perception, the Greek word " apocalypse " simply

> means " to reveal " and the " Time of Revealing " is upon us now.

> (http://en.wikipedia.org/wiki/Apocalypse) The evidence given by

> Shri Lalita Devi through Her instruments Arwinder, Kash, and

> Lalita is revealing a knowledge about the Spirit and the Spirit

> World that has previously been hidden.

>

 

Dear Violet,

 

i must thank you for asking important questions while clarifying

certain topics in the process – for example " Apocalypse " . Indeed

many people believe it to be related to the end of the world or

Doomsday. But that is not the case. " Apocalypse " is the right word

to epitomize the advent of Shri Mataji and Her Divine Message.

 

" Apocalypse (Greek: APOKALYPSIS, literally: the lifting of the

veil), is a term applied to the disclosure to certain privileged

persons of something hidden from the mass of humankind. The Greek

root corresponds in the Septuagint to the Hebrew galah , to reveal.

The last book of the New Testament bears in Greek title, and is

frequently referred to as the Apocalypse of John, but in the English

Bible it appears as the Revelation of St John the Divine, or the

Book of Revelation. Earlier among the hellenistic Jews, the term was

used of a number of writings which depicted in a prophetic and

parabolic way, the end or future state of the world (e.g. Apocalypse

of Baruch), the whole class is now commonly known as 'Apocalyptic

literature'. However, the Apocalypse technically refers to the

unveiling of God, in his guise as the Messiah, and not to all of the

destruction of the world which will accompany God's Revelation of

Himself to Humankind.

 

An Apocalypse in the terminology of early Jewish and Christian

literature, is a revelation of hidden things given by God to a

chosen prophet; this term is more often used to describe the written

account of such a revelation. Apocalyptic literature is of

considerable importance in the history of the Judeo-Christian-

Islamic tradition, as beliefs such as the resurrection of the dead,

judgment day, heaven and hell are all made explicit in it.

Apocalyptic beliefs predate Christianity, appear in other religions,

and have merged into contemporary secular society, especially

through popular culture. Apocalypse-like beliefs also occur in other

religious systems; an example is the Hindu concept of pralay....

 

Revelation of mysteries

 

The Apocalypse entails a revelation of mysteries, things which lie

beyond the ordinary range of human knowledge. God gives to prophets

or saints instruction in regard to hidden matters, whether things

altogether foreign to human experience, or events in human history

which have not yet come to pass, or both.

 

Some of the secrets of heaven are disclosed, in greater or less

detail: the purposes of God's plan for humanity; the deeds and

characteristics of angels and evil spirits; the explanation of

natural phenomena; the story of Creation and the history of early

mankind; impending events, especially those connected with the

future of Israel; the end of the world; the final judgment, and the

fate of mankind; the messianic age. In the Book of Enoch, the most

comprehensive Jewish apocalypse, the revelation includes all of

these various elements....

 

Angels bear Revelation

 

The introduction of Angels as the bearers of the revelation is a

standing feature. God does not speak in person, but gives His

instruction through the medium of heavenly messengers, who act as

the seer's guide. "

 

Apocalypse

http://en.wikipedia.org/wiki/Apocalypse

 

 

>

> Therefore, i have a few questions and comments also Jagbir that i

> would like to make. i know Jagbir that you have said that

> this " evidence given " is to confirm the veracity of Shri Mataji's

> incarnation. However, the evidence seems to be mainly knowledge of

> the Spirit and the Spirit world. How is knowledge of the Spirit

> and the Spirit World also evidence that confirms Shri Mataji's

> incarnation? Just for everyone's understanding... how are the two

> related?

>

 

It must be understood that 20% of Her revelations have not been told

yet, evidence that will only reinforce the already unshakeable

foundation. Having said that we must take the present 80% in its

entirety – Spirit World, Sahasrara, Kundalini, Self-realization,

Last Judgment, Al-Qiyamah, Lalita Devi, Adi Shakti, Holy Spirit,

Comforter, Messiah, Ruh, Mahdi, Aykaa Mayee, deities, eschatology,

the Kingdom of God (Christianity), Sahasrara Chakra (Hinduism), Dsam

Dwar (Sikhism), 1000 Petal Lotus (Buddhism), Kether (Judaism) or

Regions in their Souls (Islam) etc. to understand the complex depth

of spiritual knowledge and esoteric truths that Shri Mataji has

given humanity. In other words the eternal, spiritual Adi Shakti

within works in tandem with Her temporary, physical incarnation Shri

Mataji Nirmala Devi without to bring forth this Divine Knowledge.

This is absolutely essential for the synthesis of all religions

resulting in a revolutionary, evolutionary collective enlightenment

that will last as long as this Earth exists.

 

Shri Jesus promised to send the Comforter who will abide in humans

forever. The Comforter has been identified as Shri Mataji, the

incarnation of the Divine Feminine within. After Shri Mataji attains

Mahasamadhi the Devi within will continue to abide in the Sahasraras

of humans. (The present withdrawal of an aging Shri Mataji is a

prelude to that eventuality. Those already meditating on the

Comforter within will be far better prepared to withstand the

Mahasamashi of the Devi's incarnation.)

 

But perhaps it is Her Divine Message that says it all. This Divine

Message to humanity is the heart and soul of every religion, Holy

Scripture and messenger. It embraces all and excludes none, a

collective and harmonious triumph unlike anything humanity have

known or experienced or were taught in organized religions. It is an

eschatological message of divine intervention, renewed faith,

boundless hope, great joy, and a long-awaited fulfillment by God

Almighty as pledged over millennia to all humankind — the promised

Age of the Last Judgment and Resurrect to evolve from the temporary

physical body to the eternal spiritual self and everlasting life.

Such an unprecedented undertaking to enlighten humanity is only

possible through hundreds of talks spread over the decades. It

requires the Divine to come in human form.

 

All topics of the Divine Message, including the Spirit World, are in

one way or another related to each other. Thus this evidence

collectively confirms the relationship between Shri Lalita and Her

incarnation Shri Mataji Nirmala Devi.

 

 

>

> Also i am sure one of the things that can be a bit hard for most

> to understand is that we > have " Shri Lalita Devi " who is

> revealing this knowledge, but we also have " Shri Mataji > Nirmala

> Devi " . Could you please explain the meaning/difference between the

> two names... the two identities? (i know you have given this

> information in elaborate quotes, etc. however in my opinion

> nothing can beat the explanation that you, yourself

> can give us in your own words.)

>

 

Shri Lalita Devi is the Divine Feminine. The Adi Shakti (Hinduism),

Comforter/Holy Spirit (Christianity), Shekinah (Judaism), Ma Adi/Ruh

(Islam), Mai Treya (Buddhism), Great Mother (Taoism) and Aykaa Mayee

(Sikhism) are the one and same primordial Divine Feminine.

 

Shri Mataji Nirmala Devi is the incarnation of the Divine Feminine

Shri Lalita Devi.

 

Shri Lalita has given evidence of the Spirit World, Sahasrara,

Kundalini, Self-realization, Last Judgment, Al-Qiyamah, Lalita Devi,

Adi Shakti, Holy Spirit, Comforter, Messiah, Ruh, Mahdi, Aykaa

Mayee, deities, the Kingdom of God (Christianity), Sahasrara Chakra

(Hinduism), Dsam Dwar (Sikhism), 1000 Petal Lotus (Buddhism), Kether

(Judaism) or Regions in their Souls (Islam) in the spiritual

Sahasrara.

 

Shri Mataji Nirmala Devi has given lectures of the same topics on

the physical Earth.

 

There is one revelation by Shri Lalita Devi that i think will

best " explain the meaning/difference between the two names... the

two identities " . i will quote from the original notes of the late

1990s. Please note that it is always possible to cross-examine these

notes to confirm they are from the book presented to Shri Mataji:

 

THE CASE OF THE DOUBLE TALK

 

Once the family was listening to an audio tape of Shri Mataji

Nirmala Devi. A few minutes later, while the tape was still going

on, Kash decided to meditate.

 

The divine energy of Shri Jagatmata (Universal Mother) engulfed his

body, took him through the Dsam Duar (Tenth Gate), and connected him

to the All Pervading Consciousness. The Eternal Light shone ever so

brilliantly from above the Golden Throne of the Ruh of Allah as She

sat in Bliss and Joy.

 

When Kash approached the Great Primordial Guru he realized that She

was giving a continuous recitation. He bowed down and looked up at

Her. She still continued talking without interruption, something

that She had never done before. Normally She would extend greetings,

have a short talk, or ask him to meditate. But this time She was

just continued talking without even pausing to acknowledge him! This

was definitely very strange, a definite break in the protocol so

strictly observed in all his spiritual journeys. And to add to the

bafflement he found out that Her speech was not even addressed to

him, and there was no one else around. It was just the Great Adi

Shakti sitting on the Eternal Throne and he squatting before Her,

and the endless expanse of clouds illuminated by the Light above.

 

He then realized that the Shri Vagvadini Shri Nirmala Devi was

uttering, word for word, the speech on the tape his parents were

listening at his home on Earth!

 

Kash, surmising that Shri Mataji would keep on speaking, started

meditating on his own and listened as Shri Sirahsthita Shri Nirmala

Devi in his Sahasrara continued talking every single word spoken by

Shri Mataji Nirmala Devi on Earth. The spiritual Holy Spirit Shri

Chandah-Sara Shri Nirmala Devi in the Temple of the Spirit within

and the physical Holy Spirit Shri Mataji Nirmala Devi without were

both speaking simultaneously in both worlds. So perfect and flawless

was the synchronization that he could not even detect the slightest

overlap. It was as if only One Mouth was speaking.

 

Even after he had finished meditation the Great Adi Shakti continued

talking. Kash then closed his spiritual eyes, bowed down to Her and

descended from the Supreme Sanctuary of the Sahasrara to this

frenzied world of stock markets and currency traders.

 

O! Seekers of Reality! Meditate on this Truth and transcend the

limitations of this mundane mind!

O! Seekers of Eternity! Examine this Revelation and begin your quest

for spiritual immortality!

O! Seekers of Truth! Penetrate this Reality and destroy all doubts

that She is the Great Adi Shakti!

 

Note: This incident reinforces the earlier Revelation — where the

Great Adi Shakti acknowledged during Guru Puja at Camp Interval,

Quebec, Canada on July 23, 1994, that Her original name is Shri

Lalita Devi — is the reason why the 1000 names of Shri Lalita

Sahasranama are attributed to Shri Adhiparasakthi Shri Nirmala Devi.

It is absolutely doubtless that the Shri Mataji Lalita Devi in

Kash's Sahasrara is the Reality behind Shri Mataji Nirmala Devi on

Earth. This state of doubtless awareness has to be understood and

sustained. One day the physical Adi Shakti will have to leave

Earth. It is time to turn our attention from Her temporary external

human form to that of Her eternal internal Divine Reality. Time and

Truth will lead all seekers of the Spirit to this irreversible, ever-

expanding Collective Consciousness.

 

Vagvadini (350th): The power behind speech (Yadvacho Ha Va cham —

Kena Up. 1-2). The speech behind speech or one who knows the speech.

 

Sirahsthita: She dwells inside the head near Brahmarandhra as the

seat of the Lotus Feet of Guru. (591)

 

Chandah-Sara: `Chandas' is rhythm in speech. She is the Essence of

such a rhythm or the Power behind it. (844)

 

 

>

> Then we have the word " mystical " . i realise it is the word we use

> when we talk about 'mystical knowledge'. However, at the same time

> i don't think that this word does any favours... because i have

> frequently seen and heard people 'turn off' at the very mention

> of the word 'mystical'. It is obvious that there is a strong

> conditioning against the word itself... let alone the knowledge

> that is spoken of as being mystical.

>

 

" Mystical experiences

 

Mystical experiences tend to be experiences felt or experienced

beyond the realms of ordinary consciousness. Occasionally they are

referred to as states of altered consciousness. Such states may

involve ineffable awareness of time, space, and physical reality.

Mystical experiences often defy physical description, and can best

be only hinted at.

 

Such experiences are universal and share common characteristics,

despite the culture or religion in which they occur. They are

invariably spiritual, yet they may not be religious; that is, they

are not limited to monks or priests. However, all personal religious

experiences are rooted in mystical states of consciousness, and all

mystical experiences are part of religions.

 

Although mystical experiences are common in occurrence, they occur

unbidden to a person perhaps once or twice in a lifetime, if at all.

According to a survey in 1987 conducted by the National Opinion

Research Center in Chicago, 43 percent of adult Americans said they

had some type of mystical experience. In British polls published in

1978 and 1979 in the Journal for the Scientific Study of Religion,

56 percent of churchgoers claimed they had such an experience. Those

within this group who had more experiences were older; better

educated, and attended church more.

 

William James, psychologist and philosopher, identified four general

characteristics of mystical experiences:

 

1. Ineffability, Mystical states are more like states of feeling

than intellect, subtle shaded with fine nuances that are difficult

to convey in their import and grandeur to another. Consequently,

much mystical literature is filled with paradoxes and symbolism.

 

2. Noetic quality, Mystical experiences are states of knowledge,

insight, awareness, revelation, and illumination beyond the grasp of

the intellect. There is awareness of unity with the Absolute, of

immorality of the soul, of great truths. Time and space are

transcended.

 

3. Transiency, mystical experiences are fleeting in linear time,

though they seem to be eternal. Most last a few seconds, some

perhaps up to ten minutes. It is rare to sustain a mystical state

for more than a half-hour, or perhaps one to two hours at best.

Eastern adepts are able to sustain prolonged periods of samadhi, a

mystical state of one-pointed concentration; and some reportedly are

able to sustain the highest states of nirvana (satori in Zen) and

even the rarely attained nirodh.

 

4. Passivity, The individual feels swept up and held by a superior

power. This may be accompanied by a sensation of separation from

bodily consciousness (similar to an out-of-body experience [OBE]),

trance, or such phenomena as automatisms, mediumistic trance,

healing powers, visions, and voices. Such phenomena are regarded in

Eastern thought as states of pseudo-enlightenment, partway up to the

real thing, but not quite there.

 

According to James and others mystical experiences vary in

intensity. In their simplest form they appear to the individual as a

sudden burst of intelligence or insight; similar to the way the

significance of a maximum or formula becomes clear, to a person,

which causes him to express an aha! James also classed deja vu as a

simple mystical experience. Other insights have increased meaning

such as the bursts of truths that are accompanied by dreamy states

and reveries, and then there is the maximum state when the

individual experiences the ecstasy of being in union with the

Absolute, or God. "

 

Mystical experiences

www.themystica.com/mystica/articles/m/mystical_experiences.html

 

 

Kash, Arwinder and Lalita claim that this Reality is " more real'

than living on Earth i.e., being a human. If this is the case then

their spiritual experiences cannot be depreciated and

called " mystical " .

 

Thus the mystical experience is an inferior spiritual experience as

compared to meeting Shri Lalita Devi in the Sahasrara. Probably this

is the first time ever anyone have been able to visit the Divine

Mother within their Sahasraras, a Reality that exceeds the common

mystical experiences. So it is indeed the truth when Shri Mataji

claims that the Sahasrara Chakra was opened by Her at Bordi, India

in the early hours of May 5, 1970 when She meditated with Her feet

immersed in the Indian Ocean. Prior to this no human has been able

to meet the Devi in their Sahasraras. Perhaps this is the reason the

children have been labeled " demonic " , " possessed by evil spirits "

etc.

 

 

>

> So... what is called the " mystical " is in fact the " Reality " and i

> have to say that there is actually nothing mystical (or misty)

> about it. It has just been made mystical or misty by the perennial

> priesthood of religious regimes who do not really want people to

> know the Reality of their Spirit and the Spiritual World from

> which the have come!

>

 

" The definitions of mystical experience used by researchers and

clinicians vary considerably, ranging from Neumann's (1964)

" upheaval of the total personality " to Greeley's (1974) " spiritual

force that seems to lift you out of yourself " to Scharfstein's

(1973) " everyday mysticism. " A definition of mystical experience

both congruent with the major theoretical literature and clinically

applicable is as follows: the mystical experience is a transient,

extraordinary experience marked by feelings of unity, harmonious

relationship to the divine and everything in existence, as well as

euphoria, sense of noesis (access to the hidden spiritual

dimension), loss of ego functioning, alterations in time and space

perception, and the sense of lacking control over the event (Allman,

De La Roche, Elkins & Weathers, 1992; Hood, 1974; Lukoff & Lu,

1988).

 

Numerous surveys assessing the incidence of mystical experience

(Allman et al., 1992; Back & Bourque, 1970; Gallup, 1987; Hood,

1974; Spilka, Hood & Gorsuch, 1985; Thomas & Cooper, 1980) indicate

that 30-40% of the population have had mystical experiences,

suggesting that they are normal rather than pathological phenomena.

While mystical experiences are associated with lower scores on

psychopathology scales and higher psychological well-being than

controls (Greeley, 1974), case studies document instances where

mystical experiences are disruptive and distressing. This is one

type of spiritual problem that psychologists see regularly. In a

survey, psychologists reported that 4.5% of their clients over the

past 12 months brought a mystical experience into therapy (Allman et

al., 1992). "

 

www.sonoma.edu/psychology/os2db/lukoff1.html

 

 

Violet, if 30-40% of the population have had mystical experiences

then the religious regimes have reason to be skeptical. If fact in

Sahaja Yoga there have been a few cases where SYs have used mystical

experiences to claim themselves to be incarnations of Saint Joseph

(Simon M. Dicon), Shri Rama (Simon M. Dicon), Shri Kalki (Ishmael),

to name a few. " Mystical experiences " have been abused by people to

gain power, fame and recognition. The same goes for the false gurus,

divine mothers and bhagwans who cite a mystical expereince or two to

attract followers.

 

 

>

> Now... it is being revealed that the Divine Within is actually our

> Higher Self... " that Brahman is our Higher Self! " That is a

> stupendous Truth that subjectively i know, but objectively i need

> time to come to terms with. Maybe, coming to terms with that,

> Jagbir, " is " the path to " God-Realisation " ... would you say that

> is correct? It is to realise even objectively in our conscious

> everyday lives that our Higher Self, our " Spirit is

> Brahman! "

>

 

Yes! Tat Tvam Asi - Thou art that Violet!

 

 

Prajnanam Brahma - Consciousness is Brahman

 

(Aitareya Upanishad 3.3, of Rg Veda)

 

 

Ayam Atma Brahma - This Self is Brahman

 

(Mandukya Upanishad 1.2, of Atharva Veda)

 

 

Tat Tvam Asi - Thou art that

 

(Chandogya Upanishad 6.8.7, of Sama Veda, Kaivalya Upanishad)

 

 

Aham Brahmasmi - I am Brahman

 

(Brhadaranyaka Upanishad 1.4.10, of Yajur Veda, Mahanarayana

Upanishad)

 

 

>

> So... (not that i would necessarily shock someone by saying it out

> of the blue, etc.) but ... in reality... i could actually say to

> someone that " Your Spirit " is " Brahman " and i would not be wrong.

> Is that correct, Jagbir? (i realise the implications are that the

> person must realise themselves first that they are the Spirit...

> before they can ever realise that their Spirit... in turn... " is

> Brahman " .)

>

 

Yes, your spirit is part of Brahman. You have to first realize that

you are the eternal spirit before trying to realize that you are

also Brahman. As Shri Mataji has said, first is Self-realization and

then God-realization. First realize the Self as Shri Lalita before

realizing Her as Brahman. If you realize your Self as the Devi then

you will eventually realize yourself as Brahman too.

 

 

>

> It is not that a person can go around saying " I am God " as some

> people do today (in their ego) which is quite funny when said from

> ego, if you know what i mean. At best, we are all Sparks of God,

> which is a " Bit of God " . Only God Almighty Himself contains all

> the Sparks. Nobody but God Almighty Himself can ever be God

> Almighty Himself. That will always remain so... is what i

> understand.

>

 

When you realize " Tat Tvam Asi - Thou Art That " you will never claim

to be Brahman, just like a single spark cannot claim to be a forest

fire. Those humans realizing themselves to be Brahman can never

exhibit so. It is only in the Spirit World where you will experience

what " Tat Tvam Asi - Thou Art That " really means. Arwinder gave us a

glimpse of this Reality when he narrated what it is to be the spirit.

 

 

>

> It is interesting to me that Shri Jesus also told similarly,

> although very few understood and thought He too was being

> blasphemous. Please bear with me while i quote from Scriptures

> because this is very pertinent to the subject:

>

> Jesus said:

>

> " I and the Father are one " . (The Jews took up stones again to

> stone Him.) Jesus answered them, " I showed you many good works

> from the Father; for which of them are you stoning Me? " (The Jews

> answered Him, " For a good work we do not stone You, but for

> blasphemy; and because You, being a man, make Yourself out to be

> God. " )

>

> Jesus answered them, " Has it not been written in your Law, 'I SAID

> YOU ARE GODS'? If he called them gods, to whom the word of God

> came (and the Scripture cannot be broken), do you say of Him, whom

> the Father sanctified and sent into the world, 'You are

> blaspheming,' because I said, 'I am the Son of God'?

>

> If I do not do the works of My Father, do not believe Me; but if I

> do them, though you do not believe Me, believe the works, that you

> may know and understand that the Father is in Me, and I in the

> Father. " (Therefore they were seeking again to seize Him, and He

> eluded their grasp.) (John 10:30-39) (END QUOTE)

>

> It seems that Shri Jesus also must have known the Vedic Truths...

> the Upanishadic Truths of the East... for Him to basically

> say: " You are Gods " . Yet... this teaching is not taught. And Jesus

> got crucified in the end for saying so. The Pharisees considered

> it very blasphemous to say so. That is why i have said before too,

> that it is the religious regime that have always kept this truth

> away from the masses. At least, now you have explained in detail

> Jagbir, how this is possible. Even in the Bible... in Jesus's

> Words, it is not clear how this is possible.

>

 

Violet, it is without question that Shri Jesus knew the Vedic

Truths... the Upanishadic Truths of the East... for Him to basically

say: " You are Gods " . Shri Jesus fearlessly spoke the Truth at all

times. He clearly claimed that all humans are gods - " Tat Tvam Asi:

Thou Art That " and Aham Brahmasmi: I am Brahman " - and paid the

ultimate price for uttering such a deep, secret Truth to the

ignorant priesthood. This is the very Truth that will today set you

free to attain the eternal afterlife (moksa) as it agrees with the

holy scriptures of every religious tradition.

 

 

TRUTH: THE HIGHEST PRINCIPLE

by Paul Hourihan

 

Truth …?

 

We hear much of this from Christ, Buddha, the Hindu texts … from all

philosophers.

 

Christ's words to Pilate: " I have come to bear witness to the Truth. "

 

Buddha: " Truth is Life. "

 

Upanishads (main Vedantic scriptures): Constant emphasis on the

Truth.

 

As though there really is one saving, eternal, universal Truth of

being that will enlighten and free us forever!

 

Is there?

 

You shall know the truth and the truth shall make you free …

 

Buddha believed it. Vedanta believes it.

 

Let's analyze this saying:

 

Knowledge of the truth will make us free. Obviously we are not free

now. That means we do not have knowledge of the Truth. What do we

have? Knowledge of untruth. It is untruth that is the foundation of

our lives. And in that untruth is our bondage, our lack of freedom.

For surely we are not free, we are in bondage to so many things.

This is assumed by Christ, by St. Paul, by Buddha, by all the

scriptures of India.

 

Therefore it behooves us to find our way out of this bondage of

untruth by knowing the truth. Realization of the truth, says

Christ, will make us free.

 

Which means that the state we are in now is an illusion, a false

state. We conclude that because if we can move from one state

producing bondage to another which produces freedom, then obviously

it is ignorance of the truth that constitutes our bondage. Ignorance

of what we are, of what the truth is, constitutes our lack of

freedom.

 

Hence our lack of freedom, is not only false, but also illusory,

like a dream. Truly like a dream! In a dream we are in bondage, feel

we are, feel the fears, the terrors, the compulsions. . . . It is

upon waking that we know the truth and it is the knowledge alone

that frees us. We do not have to go anywhere. We merely turn from

ignorance, which is the dream-consciousness, to knowledge of our

condition, which is the consciousness of truth, to come into the

true state, our true state.

 

So our present bondage is dream-like. Is merely false. Our sins,

weaknesses, bondage, fears, limitations, and all the rest are merely

false, based on ignorance … say the Upanishads, the Vedantic

scriptures.

 

Ignorance is the original sin, they say. Remove the ignorance and

the sun of knowledge shines forth on a condition that was always

there—as our true freedom from dream-fears was always there during

our dream-bondage. We have merely to wake up to know the truth. So

here, we have merely to awaken to know the truth, to wake from our

ignorance. Our sins, then, are merely the result of ignorance. When

we are no longer ignorant, when we know the truth, we shall no

longer sin … no longer hate, lust, rage, grasp, fight, and all the

rest. Those things being the result merely of not knowing what and

who we are!

 

You shall know the truth and the truth shall make you free!

I come to bear witness to the Truth, Christ told Pilate.

 

It is the truth that saves … not a man. Christ doesn't say: I will

make you free. That, if it were possible, would enthrone him above

the Truth, which is above all men. You shall know the truth—that

will make you free. Truth being God in another mode. He came to bear

witness to the highest principle … namely, the Truth.

 

TRUTH IS LIFE, says Buddha. That is, spiritual life, divine life,

immortal life.

 

TRUTH: THE HIGHEST PRINCIPLE

by Paul Hourihan

www.vedanticshorespress.com/

 

 

" And here it will be fitting to introduce the sages' defination of

the term truth. It has been earlier demonstrated that without such a

defination men wander in a dry wilderness of hollow fancies,

unfounded opinions, worthless theories and hypostatized words. This

defination may sound quite simple, but it implications are most

profound. It should be graven deeply on the heart. Here it is: TRUTH

is that which is beyond all contradiction and free from all doubt;

which is indeed beyond the very possibility of both contradiction

and doubt; beyond the changes and alternations of time and

vicissitude; forever one and the same, unalterable and unaltering;

universal and therefore independent of all human ideation. "

 

Paul Brunton, Ph.D., The Hidden Teaching Beyond Yoga

 

 

>

> Even Shri Mataji (on Earth) did not come right out and say it as

> clearly as Shri Lalita Devi has revealed it through your children,

> Jagbir. Do you think Shri Mataji knew that people would not know

> what to do with such a truth perhaps?

>

 

Absolutely Violet! Not only Shri Mataji knew that people would not

know what to do with such a truth but will not even sufficiently

comprehend it in the first place.

 

The scriptures give scant knowledge of the Sahasrara, most of which

is in parables. Christians understand the Kingdom of God even less

than what Hindus know of Sahasrara. The same goes for other

traditions, with Muslims at the bottom rung.

 

Of more importance is that such a revealed truth must be experienced

in intimate detail over time. The existence and revelations of the

Devi in the Sahasraras must be observed, cross-examined against the

scriptures, questioned, doubted, re-verified, understood in depth

and organized before it can be given to those seeking the Divine.

This is necessary as the sheer magnitude, profound impact and

pervading universality of the Devi's Divine Message, unless

presented as a completed whole of a massive and complex spiritual

puzzle, may result in adverse reactions from those conditioned by

centuries of scriptural half-truths, misinformation and distortion.

Given the strenuous, sustained and extremely successful efforts of

various religious institutions over the millennia to divide and

differ over every issue imaginable, it is not an easy task.

 

Thus it takes years to present Her Divine Message in all its

entirety. Years of observing, questioning and cross-examining Kash,

Arwinder and Lalita has given me the strength and faith to state the

Truth openly, no matter how controversial. Since 1-1-2000 not even a

single guardian of the religious regimes — their tens of thousands

of priests, pastors, reverends, bishops, popes, rabbis, clerics,

imams, mullahs, shaikhs, ulema, ayatollahs, gurus, swamis, pandits,

brahmins, acaryas, bhagwans, granthis, gianis, lamas, monks, dalai

lamas — have challenged to rebut and prove it false.

 

 

>

> Do you know what such a truth does? It makes me realise how

> responsible i am. i cannot blame anything on to anybody... not

> that i would want to anyway, but what i am saying is that if i

> realise that my Spirit (I) Am Brahman... this gives me the power

> to be victorious spiritually. Nothing can defeat me if 'i am

> Brahman'. If people realise they are Brahman' they can put no

> blame on anyone but themselves for anything in their lives. They

> must know that they are part and parcel of the Highest Power. This

> is a stupendous fact that will revolutionise the world as we know

> it. This is a fact that has been kept from human beings by the

> priesthood who wanted to subjugate them. This is a knowledge that

> is going to change the world as we know it.

>

 

The Truth of " Tat Twam Asi – Thou Art That " and " Aham Brahmasmi - I

am Brahman " will set humans free forever and the sun will set on the

evening religious empires that are already crumbling into sand.

But " Tat Twam Asi – Thou Art That " and " Aham Brahmasmi - I am

Brahman " is difficult to realize. It will take years, most probably

decades of dedication and introspection of the highest Truth for

humans to realize it.

 

 

" Devotion to this Truth is the sole justification for our existence.

All our activities should be centered in Truth. Truth should be the

very breath of our life.

 

When once this stage in the pilgrim's progress is reached, all other

rules of correct living will come without effort, and obedience to

them will be instinctive. But without Truth it is impossible to

observe any principles or rules in life.

 

Generally speaking observation of the law of Truth is understood

merely to mean that we must speak the Truth. But we in the Ashram

should understand the word Satya or Truth in a much wider sense.

There should be truth in thought, truth in speech, and truth in

action. To the man who has realized this truth in its fullness,

nothing else remains to be known , because all knowledge is

necessary included in it. What is not included in it is not truth,

and so not true knowledge; and there can be no inward peace without

true knowledge. If we once learn how to apply this never failing

test of Truth, we will at once able to find out what is worth doing,

what is worth seeing, what is worth reading.

 

But how is one to to realize this Truth, which may be likened to the

philosophers stone or the cow of plenty? By single minded devotion

(abhyasa ) and indifference to all other interests in life

(vairagya) replies the Bhagavadgita. In spite, however of such

devotion, what may appear as Truth to one person will often appear

as untruth to another person. But that need not worry the seeker.

where there is honest effort, it will be realized that what appear

to be different truths are like the countless and apparently

different leaves of the same tree. Does not God himself appear to

different individuals in different aspects? Yet we know that He is

one. But Truth is the right designation of God. Hence there is

nothing wrong in every man following Truth according to his lights.

Indeed it is his duty to do so. Then if there is a mistake on the

part of any one so following Truth it will be automatically set

right. For the quest of Truth involves tapas self suffering,

sometimes even unto death. There can be no place in it even a trace

of self interest. In such selfless search for Truth nobody can lose

his bearings for long. Directly he takes to the wrong path he

stumbles, and is thus redirected to the right path. Therefore the

pursuit of Truth is true bhakti (devotion). It is the path that

leads to God. There is no place in it for cowardice, no place for

defeat. It is the talisman by which death itself becomes the portal

to life eternal.

 

In this connection it will be well to ponder over the lives and

examples of Harishchandra, Prahlad, Ramchandra, Imam Hussain, the

Christians saints, etc. How beautiful it would be if all of us,

young and old, men and women devoted ourselves wholly to Truth in

all that we might do in our walking hours, whether working, eating,

drinking, or playing till dissolution of the body makes us one with

Truth? God as Truth has been for me a treasure beyond price; may He

be so to every one of us.

 

Truth (Meaning of Truth)

By M. K. Gandhi

Source: The Mind of Mahatma Gandhi

 

 

" Truth is a pathless land'. Man cannot come to it through any

organization, through any creed, through any dogma, priest or

ritual, not through any philosophic knowledge or psychological

technique. He has to find it through the mirror of relationship,

through the understanding of the contents of his own mind, through

observation and not through intellectual analysis or introspective

dissection. Man has built in himself images as a fence of security -

religious, political, personal. These manifest as symbols, ideas,

and beliefs. The burden of these images dominates man's thinking,

his relationships and his daily life. These images are the causes of

our problems for they divide man from man. His perception of life is

shaped by the concepts already established in his mind. The content

of his consciousness is his entire existence. This content is common

to all humanity. The individuality is the name, the form and

superficial culture he acquires from tradition and environment. The

uniqueness of man does not lie in the superficial but in complete

freedom from the content of his consciousness, which is common to

all mankind. So he is not an individual. "

 

Krishnamurthi

 

 

Violet, the truth of Aham Brahma Asmi (I am Brahman) and Tat Twam

Asi (That Thou Art) is indeed " a stupendous fact that will

revolutionise the world as we know it. " Yes, this is the " knowledge

that is going to change the world as we know it. " The Apocalypse

does entail a revelation of mysteries, things which lie beyond the

ordinary range of human knowledge. It is the Devi Shri Lalita in the

Sahasrara and Her incarnation Shri Mataji Nirmala Devi on Earth who

have worked as One to accomplish it. As the first faint dawn rays of

this Millennium of the Holy Spirit penetrates human consciousness

take great comfort that you are one of the few blessed to receive

them. By the time the horizon shimmers in anticipation of the

morning sun Shri Mataji would be long gone and you will be deep into

realizing Aham Brahma Asmi (I am Brahman) after withdrawing all your

external senses to focus exclusively on the Devi within. As Her

Incarnation Shri Mataji has promised: " I am sure that one day all of

us will live together all the time eternally. "

 

Again i offer you Silence as its the only way to merge with Her and

realize that the supreme divinity, Lalita, is your own blissful

Self. If we succeed then one day all of us will live together all

the time eternally.

 

Jai Shri Ganapathi,

 

 

jagbir

 

 

, " jagbir

singh " <adishakti_org wrote:

>

> >

> > Now i know why over the past two days i am having deep

> > meditations that are full of bliss and vibrations. It is because

> > the knowledge of " spirit " is coming directly from the eternal

> > Shri Lalita Devi who resides in all Sahasraras. It is knowledge

> > that the Divine Mother wants humans to know. Aham Brahma Asmi (I

> > am Brahman) and Tat Twam Asi (That Thou Art) makes more sense

> > now. i now want to be Silent for a few days to savour this

> > Divine Nectar from Brahman Herself.

> >

>

>

> " The supreme divinity, Lalita, is one's own blissful Self. "

>

> ~Bhavana Upanishad 1.27

>

>

> " This primeval power is Tripura,

> The supreme sovereign, Tripura;

> Goddess great with ear-rings adorned

> In sphere of fire abiding. "

>

> ~Tripura Tapini Upanishad 1.9

>

>

> " She alone is Atman. Other than Her is untruth, non-self. Hence is

> She Brahman-Consciousness, free from (even) a tinge of being and

> non- being. She is the Science of Consciousness, non-dual Brahman

> Consciousness, a wave of Being-Consciousness-Bliss. The Beauty of

> the three-great-cities, penetrating without and within, is

> resplendent, non-dual, self-subsisting. What is, is pure Being;

> what shines is pure Consciousness; what is dear is Bliss. So here

> is the Maha-Tripura-Sundari who assumes all forms. You and I and

> all the world and all divinities and all besides are the Maha-

> Tripura-Sundari. The sole Truth is the thing named `the

> Beautiful'. It is the non-dual, integral, supreme Brahman. "

>

> ~Bahvricha Upanishad 1.5

>

>

> Arwinder started meditating on the Great Primordial Mother in early

> 1995 at the age of five after having his Kundalini raised by Kash.

> There was never even of hint of the profound spiritual experiences

> taking place right under the noses of his parents.

>

> On August 9, 1995, at 6:25 p.m., while walking to the nearby Ivan

> Franko Park his father began talking to him about Shri Mataji

> Nirmala Devi. Arwinder casually replied that he also had met Her.

> His father stopped immediately and turned to face him, not

> believing what he had just heard. Arwinder was asked to repeat and

> the answer was the same — he had also been with the Great

> Primordial Mother. His father quickly found an empty bench in the

> park nearby and sat down with him. Arwinder then talked non-stop

> for thirty minutes, and priceless prasad (spiritual food) poured

> out from his mouth.

>

> Arwinder told that although he had been meeting and talking to Shri

> Lalita Devi daily in meditation for a 'long time' he did not tell

> anybody as She told him not to do so. In other words, Arwinder was

> advised not to inform any family member that he was seeing Shri

> Mataji. It was just a day earlier on August 8, 1995, that SHE had

> given him permission to tell his father about his spiritual

> experiences — that was the reason he was talking about them today.

>

> He explained that normally he meditated with the Great Spiritual

> Mother and 34 other 'Sahaja Yogis.' He said that he was sure about

> the exact figure as he had counted them on a number of occasions.

> According to him all them — from Shri Ganesha to Shri Jesus — are

> Sahaja Yogis and very friendly as he had talked to each and every

> one of them.

>

> According to him during meditation the power (Kundalini) comes till

> the middle of his eyes at the Agnya chakra, and then slowly goes

> back down during sleep. Sometimes in meditation he gets " too much

> power " (intense Kundalini surge) and " Mother has to take it back, "

> (Shri Mataji has to absorb the excess) or else it will " come out

> through the top of the head " (flow out through his Brahmarandhra.)

> This experience seems to be somewhat similar to Shri Mataji's

> explanation of the gushing Kundalini: " Because the vibrations are

> flowing and you are not receiving it, so I don't know how to

> contain within Myself. If you do not suck in the vibrations, so I

> take time to take them out. "

>

> Arwinder was asked how did this power feel, whether hot, warm or

> cold? According to him it is warm.

>

> According to him:

>

> - he had many conversations with Shri Lalita Devi and always talked

> about " good things, " especially how beautiful this world was — the

> flowers, trees, grass, people, insects and so forth.

>

> - he informed that his interior body is made of " bones and blood. "

> The Divine Mother had explained that to him after he had inquired

> about this subject.

>

> - he observed that Shri Lalita Devi always wore different dresses

> daily, particularly those with patterns of small flowers. Often She

> wore red and gold colored dresses, considered " very nice " by

> Arwinder.

>

> - he said that Shri Pancha-Brahma-Svarupini Devi had also taken him

> to visit Houses of Worship on numerous occasions. These spiritual

> buildings were of different shapes and colors: gold, dark red,

> blue, green and yellow. Inside their compounds there was always an

> abundance of offerings: bananas, coconuts, oranges, strawberries,

> pomegranates, apples, cooked rice, and other type of food in silver

> bowls. There were a variety of flowers arranged on both sides of

> these offerings.

>

> - Whenever Shri Bhakta-harda-tamo-bheda-bhanumad-bhanu-santaih Devi

> arrived at these Houses of Worship She used to stop and help the

> spiritual beings to arrange the fruits, food and flowers. Some of

> them then remained behind to meditate with Her. After meditation

> these spiritual beings distributed all offerings. Arwinder also

> meditated with them as he wanted to eat the prasad! He adding that

> he declined some offerings but accepted the fruits.

>

> - Arwinder added that the spiritual inhabitants of the city, which

> included children, were racially mixed — Caucasian, African,

> Oriental, Indian, and so forth. However, their physical appearances

> were different as that of human beings on Earth. They were ethereal

> in nature, like the Angels in the front-cover 'miracle' photo, but

> yet were of a 'solid' form judging from their clothes and

> activities. Put simply, they were all spirits, yet `human.' It was

> difficult for him to explain how their spiritual bodies looked

> like, but his descriptions matched that of Kash.

>

> - Arwinder also said that there are many people existing in the

> Kingdom of God but could not explain in numbers how many — a

> hundred thousand, millions? (For example, it is difficult for a

> five-year-old to be in Tokyo and determine its population.) This

> observation also confirmed what Kash said about the Spiritual

> World — that there are many people existing there.

>

>

> More than a decade later today, October 7, 2006 it is abvious that

> both Arwinder and Kash are talking about the " Beauty of the three-

> great-cities, penetrating without and within, (that) is

> resplendent, non-dual, self-subsisting. " Only the Great Primordial

> Mother Shri Lalita Devi has the power to manifest this

> unfathomable Truth as She continues to ascend and penetrate into

> human consciusness.

>

> i wrote this post after downloading and listening to the recitation

> of Shri Lalata Sahasranama. It is available free of charge at:

> http://www.vedamantram.com/ Enjoy this beautiful Tamil recitation

> of the splendour and glory of Her praises in Silence.

>

> " The supreme divinity, Lalita, is one's own blissful Self. " " She

> alone is Atman. Other than Her is untruth, non-self. " - Always

> remember these priceless Truths daily for the rest of your lives

> and you are assured of moksa and immortality! What else is Self-

> realization other than realizing that Lalita is one's own blissful

> Self? And once She is realized within to be one's own blissful Self

> everything else is indeed untruth, non-self.

>

> Jai Shri Ganapathi,

>

>

> jagbir

>

> -

-

-

>

> Dear All,

>

> In the late afternoon two days ago on 9-27-2006 i took Arwinder, my

> 16-year-old son, to the clinic as he had some skin rash. While

> waiting for the doctor i decided to ask him about the spirit as he

> had told me earlier that his visits into his Sahasrara were now

> getting less. In other words, as he was maturing he was meeting

> Shri Mataji less frequently. (Lalita also has been telling me the

> same for some time now.) That is why i decided to ask him about the

> spirit as i was having some difficulty understanding what it is to

> be a spirit? Since Arwinder meets the Adi Shakti in the Sahasara in

> his spirit form I expected facts based on firsthand experience:

>

> i) i asked him if you can cross and pass one hand through the other

> or for example across the neck. He replied that you can, and even

> pass through fellow spirit beings or any obstacle for the matter.

>

> ii) so if you can cross the hands and pass them through each other

> how was it possible to sit on Shri Durga's tiger? Arwinder replied

> that the spirit can assume any form to do any task. If the

> intention of your spirit is to sit on a tiger you will – the

> spirit just does that effortlessly.

>

> iii) is it possible to feel one's heartbeat? In the first place,

> does one have a heart? Arwinder said a spirit has no heart or any

> internal organ for the matter.

>

> iv) can the spirit assume any form? Arwinder confirmed that it can.

> The spirit can experience anything it desires - an insect, tree,

> animal, human being, mountain, ocean ......... even an entire

> planet or galaxy. It can contract into the smallest size or expand

> into the largest. But he clarified that one is always conscious of

> being the spirit. In other words, while experiencing being an

> ocean you are always conscious that you are still a spirit. Thus

> from a ocean you can easily become an entire galaxy, but at all

> times ever conscious of being a spirit. This consciousness of

> being spirit is always there.

>

> v) so what is the spirit form at all times? What are you when you

> walk or sit? Arwinder said being the spirit and walking is like

> experiencing the wind. He said as a human it is really difficult to

> explain/understand this experience as there is nothing similar to

> it. The wind is the best he can come up with as the form of spirit

> is not solid.

>

> vi) do you sit in front of the Adi Shakti at all times when you

> meet Her in the Sahasrara? He replied that there are times when

> She is not there but that does not mean anything as She is always

> present in Her invisible form and knows when you are meditating.

> All you need to do is meditate, whether She is before you or not.

> The point he was trying to make is that meditation should not be

> confined to Her actual presence in the Sahasrara because She is

> everywhere, within and without! Everything is Shakti.

>

>

> Later the same evening i had a deep meditation that was full of

> vibrations and bliss. This continued into yesterday (and today

> too).There is something about the knowledge that brought forth

> this state of mind.

>

> But I had forgotten to ask Arwinder one question – did he actually

> experience being a tree or insect?

>

> Yesterday, as i went with him to get his contact lenses, i asked if

> he actually experienced being a tree or mountain, since he was so

> sure. He replied he never had experienced being a tree or mountain.

> Naturally I asked, " So how do you know? " Arwinder replied that the

> Adi Shakti had given and explained this knowledge to him. Then did

> he ask Her to explain about the spirit? Arwinder replied that he

> never asked but the Divine Mother explained about the spirit on Her

> own accord. In fact She had over the years enlightened him about a

> number of spiritual issues.

>

> i asked why he did not tell about spirit before? Arwinder replied

> he was never asked. Neither did he offer to spill out the remaining

> knowledge the Adi Shakti had given him. (The only time he did so

> was more than a decade ago when on August 9, 1995 he declared that

> he meditates with the Adi Shakti, and explained his experiences in

> detail. He was five.) Maybe that knowledge will be revealed as and

> when necessary and i have no desire to extract it yet. The Shakti

> has Her own way of making that happen.

>

> Now i know why over the past two days i am having deep meditations

> that are full of bliss and vibrations. It is because the knowledge

> of " spirit " is coming directly from the eternal Shri Lalita Devi

> who resides in all Sahasraras. It is knowledge that the Divine

> Mother wants humans to know. Aham Brahma Asmi (I am Brahman) and

> Tat Twam Asi (That Thou Art) makes more sense now. i now want to

> be Silent for a few days to savour this Divine Nectar from Brahman

> Herself.

>

> Jai Shri Ganapathi,

>

>

> jagbir

>

>

> ------------------------------

>

> Mahavakyas, or Great Sayings, of the Upanishads

> Prepared by Jayaram Srinivasan

>

> Prajnanam Brahma - Consciousness is Brahman

>

> (Aitareya Upanishad 3.3, of Rg Veda)

>

>

> Ayam Atma Brahma - This Self is Brahman

>

> (Mandukya Upanishad 1.2, of Atharva Veda)

>

>

> Tat Tvam Asi - Thou art that

>

> (Chandogya Upanishad 6.8.7, of Sama Veda, Kaivalya Upanishad)

>

>

> Aham Brahmasmi - I am Brahman

>

> (Brhadaranyaka Upanishad 1.4.10, of Yajur Veda, Mahanarayana

> Upanishad)

>

>

> ------------------------------

>

> Prajnanam Brahma - Consciousness is Brahman

>

> (Aitareya Upanishad 3.3, of Rg Veda)

>

> Other Translations: Brahman is pure consciousness; Brahman is

> knowing; Brahman is intelligence

>

> In the sentence, `Prajnanam Brahma' or Consciousness is Brahman, a

> definition of Reality is given. The best definition of Brahman

> would be to give expression to its supra-essential essence, and not

> to describe it with reference to accidental attributes, such as

> creatorship etc. That which is ultimately responsible for all our

> sensory activities, as seeing, hearing, etc., is Consciousness.

> Though Consciousness does not directly see or hear, it is

> impossible to have these sensory operations without it. Hence it

> should be considered as the final meaning of our mental and

> physical activities. Brahman is that which is Absolute, fills all

> space, is complete in itself, to which there is no second, and

> which is continuously present in everything, from the creator down

> to the lowest of matter. It, being everywhere, is also in each and

> every individual. This is the meaning of Prajnanam Brahma

> occurring in the Aitareya Upanishad.**

>

>

> ------------------------------

>

> Ayam Atma Brahma - This Self is Brahman

>

> (Mandukya Upanishad 1.2, of Atharva Veda)

>

> Other Translations: Brahman is this Self; This Self is Brahma

>

> The Mahavakya, `Ayam Atma Brahma' or `This Self is Brahman,' occurs

> in the Mandukya Upanishad. `Ayam' means `this,' and here `thisness'

> refers to the self-luminous and non-mediate nature of the Self,

> which is internal to everything, from the Ahamkara or ego down to

> the physical body. This Self is Brahman, which is the substance out

> of which all things are really made. That which is everywhere, is

> also within us, and what is within us is everywhere. This is

> called `Brahman,' because it is plenum, fills all space, expands

> into all existence, and is vast beyond all measure of perception or

> knowledge. On account of self-luminosity, non-relativity and

> universality, Atman and Brahman are the same. This identification

> of the Self with Absolute is not any act of bringing together two

> differing natures, but is an affirmation that absoluteness or

> universality includes everything, and there is nothing outside

> it.**

>

>

> ------------------------------

>

> Tat Tvam Asi - Thou art that

>

> (Chandogya Upanishad 6.8.7, of Sama Veda, Kaivalya Upanishad)

>

> Other Translations: That is how you are; That art thou

>

> In the Chandogya Upanishad occurs the Mahavakya, `Tat Tvam Asi'

> or `That thou art.' Sage Uddalaka mentions this nine times, while

> instructing his disciple Svetaketu in the nature of Reality. That

> which is one alone without a second, without name and form, and

> which existed before creation, as well as after creation, as pure

> Existence alone, is what is referred to as Tat or That, in this

> sentence. The term Tvam stands for that which is in the innermost

> recesses of the student or the aspirant, but which is transcendent

> to the intellect, mind, senses, etc., and is the real 'I' of the

> student addressed in the teaching. The union of Tat and Tvam is by

> the term Asi or are. That Reality is remote is a misconception,

> which is removed by the instruction that it is within one's own

> self. The erroneous notion that the Self is limited is dispelled by

> the instruction that it is the same as Reality.**

>

>

> ------------------------------

>

> Aham Brahmasmi - I am Brahman.

>

> (Brhadaranyaka Upanishad 1.4.10, of Yajur Veda, Mahanarayana

> Upanishad)

>

> In the sentence, `Aham Brahmasmi,' or I am Brahman, the `I' is that

> which is the One Witnessing Consciousness, standing apart form even

> the intellect, different from the ego-principle, and shining

> through every act of thinking, feeling, etc. This Witness-

> Consciousness, being the same in all, is universal, and cannot be

> distinguished from Brahman, which is the Absolute. Hence the

> essential `I' which is full, super-rational and resplendent,

> should be the same as Brahman. This is not the identification of

> the limited individual `I' with Brahman, but it is the Universal

> Substratum of individuality that is asserted to be what it is. The

> copula `am' does not signify any empirical relation between two

> entities, but affirms the non-duality of essence. This dictum is

> from the Brhadaranyaka Upanishad.**

>

>

> ** Excerpted from: Swami Krishnananda, The Philosophy of the

> Panchadasi, " Chapter V: Discrimination of the Mahavakyas, " The

> Divine Life Society, Sivananda Ashram, Rishikesh, India.

>

> http://www.jayarams.com/dharma/mahavakyas.html

>

> ------------------------------

>

> AHAM BRAHMA ASMI

>

> Aham Brahma asmi or " I am the Brahman " is one of the corner piller

> of the hindu Philosophy.

>

> A crude transilation would be " I am the world " (or I am the creator

> of the world " ), As there is no world (My world) with out me, I am

> the one who creates my world, the good the bd, the relations in it,

> the happiness in it the sorrow in it, so I am the god of my world.

>

> Max Muller makes it more explicit when he says: If people conceive

> God as a kind of Jupiter, or even as a Jehovah, then the idea can

> only be considered blasphemous… But after the Deity had been freed

> from its mythological character, the human mind, whether in India

> or elsewhere, had once realised the fact, that God was all in all,

> that there could be nothing besides God, that there could be one

> Infinite only, not two, the conclusion that the human soul also

> belonged to God was inevitable.

>

>

> TAT TWAM ASI

>

> Tat Tvam Asi, a sanskrit sentence, translating variously to " Thou

> art that " , " That thou art " , or " You are that " , is one of the four

> Mahâvâkyas (Grand Pronouncements) in Hinduism. It originally occurs

> in the Chandogya Upanishad. It first occurs in Chandogya 6.8.7, in

> the dialogue between Uddâlaka and his son Úvetaketu; it appears at

> the end of a section, and is repeated at the end of the subsequent

> sections as a refrain. It is generally taken to mean that your soul

> or consciousness is wholly or partially the Ultimate Reality. That

> is to say, even before the creation of the universe, a unitary,

> divine consciousness existed, and that this consciousness is

> identical to your deepest self.

>