Sahaj Love shines from The Light within - the same God/Allah/Brahman of all religions within ourselves

[Guest guest]

, " jagbir

singh " <adishakti_org wrote:

>

> (One day Kash, seeing the plight and deep genuine desire of his

> mother, decided to secretly seek the help of the Great Divine

> Mother without his parent's knowledge.) He meditated and emerged

> through the clouds into the Kingdom of Sadashiva within. The

> Primal Light shone ever so brightly from above the Supreme Throne

> of the Great Celestial Mother as the Ruh of Allah sat in Bliss and

> Joy.

>

, Mohamed OUMALEK

<oumalisa wrote:

>

> Sahaj love to all sahaja yogi around the world...

> that's all i can do :-)

>

> Mohamed.

>

 

 

Their intention is to extinguish Allah's Light with their mouths:

But Allah will complete (the revelation of) His light, 

Even though the Unbelievers may detest (it.)

 

surah 61:8 Al Saff (The Battle Array)

(Abdullah Yusuf Ali, The Holy Qur'an, 1989

 

 

" One stipulation of Eastern teachings that should be stressed is

that enlightening instructions can be wholly comprehended only if

one practices them regularly in his daily life after receiving them

from a true guru, one who possesses actual God-realization. The

wondrous light of truth that leads from the dark world of matter

into the celestial powers of divinity is neither casually bestowed

nor effortlessly embraced; and no endeavor should be considered too

arduous to find that light and to follow it. "

  

Paramahansa Yogananda, The Journey to Self-Realization

 

 

" This universal symbol of Light is surely one of the best symbols

Man has found to express the delicate balance that almost all

cultures have tried to maintain, with varying success, between a

merely this-worldly or atheistic attitude and a totally otherworldly

or transcendent attitude. There must be some link between the world

of Men and the world of the Gods, between the material and the

spiritual, the immanent and the transcendent. If this link is of a

substantial nature, pantheism is unavoidable. If the link is

exclusively epistemic, as Indian and many other scholasticisms tend

to affirm, the reality of this world will ultimately vanish. The

symbol of Light avoids these two pitfalls by allowing for a specific

sharing in its nature by both worlds or even by the " three worlds. "

 

This is the supreme light spoken of in the Rig Veda and in the

Brahmanas; it is mentioned also in the Chandogya Upanishad and in

the well-known prayer of the Brihadaranyaka Upanishad: " Lead me from

darkness to light!'' It is also the refulgent light of the golden

vessel stationed in the dwelling place of the Divine: " The

impregnable stronghold of the Gods has eight circles and nine gates.

It contains a golden vessel, turned toward heaven and suffused with

light.'' This light is neither exclusively divine nor exclusively

human, neither merely material nor merely spiritual, neither from

this side only nor from the other. It is precisely this fact

that " links the two shores. " This light is cosmic as well as

transcosmic. "        

      

Professor Raimundo Panikkar

The Vedic Experience

 

 

" Cultivating the Awareness of the Light Within

 

The heart and mind can find peace and harmony by 

contemplating the transcendental nature of the true self as 

supreme effulgent light

                           

From the Yoga Sutra of PATANJALI, second century B.C.

 

Patanjali is often called the father of yoga because he was the

first person to codify and write down yoga practices. In this

meditation instruction, he is telling us to let go of all

distracting sights, smells, and sounds and meditate on our spiritual

nature, our luminous true self. He is telling us to look inside and

experience the radiance within. 

 

All cultures, peoples, and religious groups through all times have

talked about the phenomena of light in the context of the religious

or mystical experience. Those who have seen visions of holy beings

typically see them surrounded by white light. People have always

described going to the light, finding the light, being called by the

light, dissolving in the light. We read about light in The Egyptian

Book of the Dead as well as The Tibetan Book of the Dead. Men,

women, and children who have had classic near-death experiences

vividly describe arriving in a place of white light; they speak of

themselves and others as being bathed in white light.

 

Prior to being described as the light of any religion, light was

just light. Light is a part of the primary source material. Later,

as the history of mankind developed, the concept of light became

institutionalized; it was then interpreted according to cultural and

religious beliefs. Pure light thus became light of God, light of

truth, light of Buddha, light of Jesus, cosmic light, and ocean of

light depending upon where you were born and what you were taught.

Light, however, is constant. It is fundamental energy.

 

The New Testament, referring to John the Baptist, reads: " He came

for testimony, to bear witness to the light that all might believe

through him. " Later Jesus says, " Put your trust in the light while

you have it so that you may become sons of light. " . . . 

 

British mystic George Fox, who founded the Quaker religion, used the

term " inner light " to describe our ability to personally experience

God within ourselves. He himself had such an experience, which left

him with the lifelong conviction that everyone can hear God's voice

directly without mediation by priests or church ritual. This is the

central tenet of the Society of Friends.

 

According to Buddhism, all beings are imbued with a spark of inner

divine light. In describing our original Buddha-nature, we use such

phrases as innate luminosity, primordial radiance, the unobscured

clear natural mind, and the clear light of reality. . . . The Jewish

mystics use similar words when they speak of the inner spark or the

spark of God. The Koran, referring to man, talks about the little

candle flame burning in a niche in the wall of God's temple.

 

Almost inevitably a spiritual search becomes a search for divine or

sacred light. By cultivating our inner core, we search for this

light in ourselves as well as the divine. "        

 

Lama Surya Das, Awakening to the Sacred

 

 

" Sahasrara: The seventh center at the top of the head is called the

crown chakra. According to the ancient mystics, it governs 1,008

aspects or attributes of the soul body. These personae are

transparent, a crystal-clear white light, ever present, shining

through the circumference of the golden soul body. Here the soul

dissolves even blissful visions of light and is immersed in pure

space, pure awareness, pure being. Within the sahasrara is the

brahmarandhra, or " door of God, " an aperture in the sushumna nadi

through which the kundalini exits the body, catapulting the mind

beyond and into nirvikalpa samadhi, and the truly pure spirit

escapes the body at death. "        

                                                                     

Hinduism Today, July 1998

 

 

" The Bible is seen to be full of terms about light. Lossky tells us

that " for the mystical theology of the eastern Church these are not

metaphors, rhetorical figures but words expressing a real aspect of

godliness. " " The godly light does not have an abstract and

allegorical meaning. It is a data of the mystical experience. " The

author then referred to " Gnostics " , the highest level of godly

knowledge [that] is an experience (a living) of the noncreated

light, where the experience itself is the light: in lumine tuo

videbimus lumen (in Your Light we shall see light.) "

 

Eternal, endless, existing beyond time and space, it appeared in the

theophanies of the Old Testament as the Glory of God. The Glory

is " the Uncreated Light, His Eternal Kingdom. " Being bestowed to the

Christians by the Holy Spirit, the energies appear no longer as

external causes but as grace, as inner light. " Makarius the Egyptian

wrote: " It is ... the enlightenment of the holy souls, the

steadiness of the heavenly powers " (Spiritual Homilies V.8.)

 

" The godly light appears here, in this world, in time. It is

disclosed in the history but it is not of this world; it is eternal,

it means going out from the historical existence: `the secret of the

eight day', the secret of the true knowledge, the fulfillment of the

Gnosis ... It is exactly the beginning of parousia in the holy

souls, the beginning of the revealing at the end of times, when God

will be disclosed to everyone in this distant Light. " "        

                                                                     

Dan Costian, Bible Enlightened

 

 

" A common tenet of Hinduism is " Sarva Dharma Sambhava, which

literally means that all Dharmas (truths) are equal to or harmonious

with each other. In recent times this statement has been taken as

meaning " all religions are the same " - that all religions are merely

different paths to God or the same spiritual goal.

 

Based on this logic the religious path that one takes in life is a

matter of personal preference, like choosing whether to eat rice or

chapatis to fill one's stomach. One's choice in religion is merely

incidental and makes no real difference in the spiritual direction

of one's life. Any path is as good as any other. The important thing

is to follow a path. However since the religion of one's birth is

not only as good as any other, but is the closest to access and

easiest to understand, one should usually follow it whatever it may

happen to be.

 

From this point of view whether one is Hindu, Buddhist, Christian,

Muslim, or of another religious belief is not important. Whether one

goes to a temple, church or mosque, it is all the same. Whether one

prays to Jesus or Allah or meditates upon Buddha or Atman the

results cannot be ultimately different. All religions are equally

valid ways of knowing God or truth. The outer differences between

religions are merely incidental while their inner core is one, the

knowledge of the Divine or supreme reality. Therefore members of all

religious groups should live happily together, recognizing that

there is no real conflict in what they believe in but only

superficial variations of name and form. "

 

www.hindubooks.org

 

 

" One has to know on this point that you have got the Light ... You

have to give up all that is falsehood. If you are fully enlightened

you will give up automatically. You don't have to be told. The

Spirit automatically feels responsible that it has to give Light. It

has to tell that you please give Light, because it is Light. Because

it is Eternal Light nothing can kill it.

 

There is a sloka, " It cannot be killed by anybody, nothing can

destroy it. Even if you want to suck it you cannot. " It is such a

powerful Light. You can verify it whether it is eternal or not. You

have to see for yourself you have such a unique Light within you.

 

In the history of spirituality of this world so many have got

Realization — such a Light in them. How could these stupid, flimsy,

useless conditionings dominate you now, when you are the carrier of

Eternal Light? "

 

Sri Sahasra-Pad Devi

Being The Light Of Pure Compassion

Istanbul, Turkey — Nov. 6, 1994

(Sahasra-dala-padmastha [528th]: Residing in the Thousand-Petaled

Lotus.)

 

 

" So, when you're coming out of it, still, these things hang over.

Still, you get affected by them. Even when you're rising higher and

higher, you find suddenly you are again pushed down to some sort of

a funny situation, to some sort of a degrading things. Of course,

sometimes you are shocked at yourself. Sometimes you accept all that.

 

So, for a Sahaja Yogi, it is very important that, after coming to

Realization, he has to be very introspective. Instead of seeing the

bad of others, he should try to see what is bad in within himself.

It's very important that you have to know how far you are going

towards your spirituality because Christ did not need this. He did

not even have to introspect himself. He was something which was

beyond any corruption and for Him it was just a physical

transformation on the sense that He died and then He resurrected

Himself.

 

But for us, it is very different. We are now Sahaja Yogis but we

were ordinary human beings. We had no Light within us. Now the Light

comes within us and we see the Light then what do we become? We have

to become the Light, itself. Christ was the Light. He did not have

to become. We have to become the Light. And now you have to guard on

the way this Light might get disturbed, might be reduced or maybe

completely extinguished.

 

So carrying on, yourself, with this Light, first thing you should

know that if you see the Light is not proper means you are not the

Light. You have to become the Light. When you are the Light, then in

that Light you can easily see how your mind works, what ideas it

gives, what affects your mind while you're ascending. Is this the

worry or is this the responsibility that you have? Or is this from

the bad habits you had, that there is an impediment in your growth

as a spiritual personality?

 

So you have to guard yourself all the time and see for yourself how

you are progressing. It's a very beautiful journey — very, very

beautiful journey. "        

                                                                

Shri Mataji Nirmala Devi

Rome, Italy — April 11, 1993