Only Sri Lalita Sahasranama reveals esoteric and exoteric aspects of God/Allah/Brahman

[Guest guest]

>

> Dear devotees of Shri Mataji,

>

> Namaskaar - i bow to the Devi who resides in you!

>

> i have just realized that " Adi Shakti " is the 615th. name of Shri

> Lalita Devi ................... and Shri Mataji is the incarnation

> of the Adi Shakti — Primal Power; The First Cause.

>

> Today that realization makes the ever-youthful, eternal Primordial

> Mother within far more significant than i have understood all these

> years. In fact i feel a bit foolish that it took me that long to be

> rid of the delusion. Part of the reason is that i was stuck with the

> word " Adi Shakti " which, though carrying a lot of weight in the

> past, is today just 1/1000 of Her. i believe over the years even

> this figure would be further reduced!

>

> It was my ignorance to regard " Adi Shakti " as the most important

> word to use and understand. But if i just quote, say the 618th. and

> 620th. name, my delusion becomes apparent:

>

> 618) Sri Atma

> — The Ultimate Cosmic Soul.

>

> 620) Sri Aneka-koti-brahmanda-Janani

> — Mother of all Universes.

> — Her mind creates Universes at Will.

>

> i believe many will not properly grasp what i am talking about,

> given the external fixation with the physical Shri Mataji Nirmala

> Devi. Maybe by understanding that Shri Mataji is the incarnation of

> the Adi Shakti, the 615th name of Shri Lalita Devi, my past

> delusion could be better understood.

>

> Now even words like " Primordial Mother " , " Divine Mother " or " Devi "

> will be forever inadequate. How do we grasp that She is

> the " Ultimate Cosmic Soul " who, as " Mother of all Universes " , " Her

> mind creates Universes at Will " ? ............. and She has

> thousands of names, the best 1000 making up the Sri Lalita

> Sahasranama. The more we know about Her the less will be known as

> our mind recoils at its own inadequacy to grasp the Unknown.

> Silence on the Self is the only way to pay homage in complete

> humility and egoless surrender to Her ........... and make genuine

> spiritual progress.

>

> Jai Ganapathy,

>

> jagbir

>

 

, " jagbir singh "

<adishakti_org wrote:

>

> Only the Sri Lalita Sahasranama provides the deep, detailed and

> enlightening revelations of the Divine Feminine, both esoteric and

> exoteric. This holy text about the Divine Feminine towers over all

> and is indispensable to comprehend the mystical aspect of the Last

> Judgment and Resurrection. That is why it is the Kitab Al Munir

> (Book of Enlightenment) of the Qur'an, without which one cannot

> understand God Almighty:

>

> " Yet there is among men such a one as disputes about Allah, without

> knowledge, without guidance and without the Book of Enlightenment "

>

> surah 22:7-8 Al Hajj

> Abdullah Yusuf Ali, The Holy Qur'an, 1989.)

> http://adishakti.org/kitab_al_munir.htm

>

>

 

" In the Hindu sacred literature, Sahasranamas: the texts embodying

literally " the Thousand Names " of a deity, constitute a genre in

their own right. And Lalita-Sahasranama (LS) is a veritable classic

in the traditional writings of the kind—a classic widely acknowledged

for its lucidity, clarity and poetic excellence.

 

A medieval work of unknown authorship eulogising Sakti: the Mother

Goddess, this Sahasranama is not just a masterly exposition of Sri

Lalita's cult, but also sets out the deity's diverse epithets—like,

for instance, Kundalini, Nirguna, Saguna, Parasakti or Brahman—which

continue to evoke reverence as mantras with `mystic powers'. Also

included among these names are the Goddess's other panegyric

descriptions that have come to have profound, esoteric connotations

in tantric practices—epitomizing, thus, the fundamental tenets of

tantrasastra. "

 

From the jacket

Lalita-Sahasranama : A Comprehensive Study of One Thousand Names of

Lalita Maha-tripurasundari by Dr. L.M. Joshi

 

 

" What or who is the Goddess then? Deity is like colourless light, which can be

endlessly refractured through different prisms to create different colours. As

the poet William Blake said: ‘All deities reside in the human breast.’ The

images and metaphors which we use to describe deity often reflect the kind of

society and culture within which we have grown up. After two thousand years of

masculine images, the time of Goddess reclamation has arrived. The Goddess is

just as much Deity as Jesus, or Allah, or Jehovah. She does not choose to appear

under one monolithic shape, however. Each person has a physical mother;

similarly, the freedom of the Divine Feminine to manifest in ways appropriate to

each individual has meant that she has many appearances.

 

The re-emergence of the Divine feminine — the Goddess — in the twentieth century

has begun to break down the conceptual barriers erected by orthodox religion and

social conservatism. For the first time in two millennia, the idea of a Goddess

as the central pivot of creation is finding a welcome response. The reasons are

not difficult to seek: our technological world with its pollution and imbalanced

ecology has brought our planet face to face with its own mortality; our

insistence on the transcendence of Deity and the desacralization of the body and

the evidence of the senses threatens to exile us from our planet.

 

The Goddess appears as a corrective to this world problems on many levels. In

past ages she has been venerated as the World-Soul or spirit of the planet as

well as Mother of the Earth. Her wisdom offers a better quality of life, based

on balanced nurturing of both body and spirit, as well as satisfaction of the

psyche. But we live in a world in which the Goddess does not exist, for a vast

majority of people. They have no concept of a Deity as feminine. As Bede

Griffiths has recently written: ‘The feminine aspect of God as immanent in

creation, pervading and penetrating all things, though found in the Book of

Wisdom, has almost been forgotten . . . The Asian religions with their clear

recognition of the feminine aspect of God and of the power of God, the divine

shakti permeating the universe, may help us to get a more balanced view of the

created process. Today we are beginning to discover that the earth is a living

being, a Mother who nourishes us and of whose body we are members.’...

 

Significantly, the major mystics of all faiths have perceived Sophia as the

bridge between everyday life and the world of the eternal, often entering into

deep accord with her purpose. But though such mystics as the medieval Abbeses

Hildegard of Bingen or the Sufi, Ibn Arabi, are hardly considered to be

‘Goddess-worshippers’ in the feminist sense, they nevertheless show that the

channels of the Divine Feminine have been kept open and mediated upon by many

so-called patriarchal faiths. "

 

Caitlín Matthews, Sophia: Goddess of Wisdom,

The Aquarian Press, 1992, p. 5-9.

 

 

" To make up for the imperfect performances in this age of Kali, which is noted

for the prevalence of sin and delinquency on the part of the people in doing

their duty, there is no protective mantra except the repetition of this (Lalita)

Sahasranama. To a thousand names of Vishnu a single name of Shiva is preferred.

To a thousand names of Shiva a single name of Devi preferred . . . Therefore, it

should be repeated daily to ward off the sins of the Kali age. The ignorant do

not recognise this hymn of Devi as the best. Some devote themselves to the names

of Vishnu and others to the names of Shiva. Rarely one in this world is devoted

to the names of Lalita. It is by repeating the names of other deities in

hundreds of thousands of births that faith is generated to repeat the names of

Sri Devi. Just as it is in the last of all his births that a person devotes

himself to Srividya, so it is that the repetition of this Sahasranama is taken

by him, whose birth is the last. "

 

Brahmanda-Purana

 

 

" The Saktas worship the Universal Energy as Mother; it is the sweetest name they

know. The mother is the highest ideal of womanhood in India. [...]

 

Mother is the first manifestation of power and is considered a higher idea than

father. The name of mother brings the idea of Shakti, Divine energy and

omnipotence. The baby believes its mother to be all-powerful, able to do

anything. The Divine Mother is the Kundalini sleeping in us; without worshipping

Her, we can never know ourselves. All merciful, all-powerful, omnipresent -

these are attributes of the Divine Mother. She is the sum total of the energy in

the Universe.

 

Every manifestation of power in the universe is Mother. She is Life, She is

Intelligence, She is Love. She is in the universe, yet separate from it. She is

a person, and can be seen and known - as Sri Ramakrishna saw and knew Her.

Established in the idea of Mother, we can do anything. She quickly answers

prayers.

 

She can show Herself to us in any form at any moment. The Divine Mother can have

form (rupa) and name (nama), or name without form; and as we worship Her in

these various aspects, we can rise to Pure Being, having neither form nor name. "

 

Swami Vivekananda, Inspired Talks, My Master and Other Writings,

July 2, 1895, Ramakrishna-Vivekananda Center, NY, pp. 48-49.