There is no duality between my Guru and Self Lalita Devi, and me

[Guest guest]

>

> But now we know, that Shri Mataji, 'as the Adi Shakti', is

> the '615th name of Shri Lalita Devi'. This is an astounding

> discovery, all around! Shri Mataji is like an Emissary of Shri

> Lalita Devi then.... an 'incarnation' of the 'Adi Shakti' of Shri

> Lalita Devi. This really does expand our spiritual horizon, doesn't

> it, Jagbir?!

>

 

Shri Mataji Nirmala Devi is indeed the Emissary of Shri Lalita sent

to declare and explain in detail the Divine Message to all humanity.

Shri Lalita Devi's 615th name is " Adi Shakti " and Shri Mataji Nirmala

Devi is that incarnation.

 

>

> Does that mean then, that Shri Lalita Devi, has given evidence that

> Shri Mataji is the 'Adi Shakti' of Herself? And that it is Shri

> Lalita Devi, who wanted to confirm the Incarnation of Shri Mataji

> Nirmala Devi? i think so, from what the children have revealed.

>

 

That is all true Violet and i am just beginning to slowly realize

them again but with greater clarity, faith and confidence after years

of being side-tracked into confronting and arguing with skeptical

SYs - just too much energy and attention was wasted doing so. It is

indeed Shri Lalita Devi who has provided proof that Shri Mataji

Nirmala Devi is the " Adi Shakti " , an incarnation of Herself in that

aspect. It is all about the Divine Feminine - the Devi/Shekinah/Holy

Spirit/Ruh/Tao/Aykaa Mayee - and if we trace backwards we reach the

Divine Source i.e., Shri Lalita Devi.

 

>

> Well, if that is the case.... this is 'eternally astounding

> evidence' indeed, that i believe, is unprecedented till to date.

>

 

i think our awareness is just being aroused to awaken to the

infinite, eternal, omnipotent, omnipresent and omniscient aspect of

God Almighty - His Devi/Shekinah/Holy Spirit/Ruh/Tao/Aykaa Mayee

within!

 

" Having himself " become Brahman by knowing Brahman, " the guru

understands that there is actually no duality of pupil and guru; in

his teaching he is therefore living a double life. But he condescends

to this, conforming to the illusory sphere of the manifold which

surrounds him as a reflex, out of compassion, accepting again the

attitude of duality because of the urgent desire for instruction on

the part of the pupil who has come to him. The illumined teacher

descends from the transcendental state of being to our lower plane of

empirical pseudo-reality for the benefit of the unenlightened. This

is comparable to the gracious act of an Incarnation in the mythology

of Hinduism, when the highest God descends in the form of an

illusionary manifestation (Visnu, for example as Krsna) for the sake

of the release of devotees, or in the mythology of Mahayana Buddhism

when a supremundane Buddha likewise descends. By this act the guru

conforms to the dictum of the Vedic stanza: " To that pupil who has

approached him with due courtesy, whose mind has become perfectly

calm, and who has control over his senses, the wise teacher should

impart truly the knowledge of Brahman through which one knows the

imperishable Man (purusa), who is truly-and-externally-existent. " "

 

Heinrich Zimmer, Philosophies of India,

Princeton University Press, 1974, p. 420.

 

 

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

 

Bhavana Upanishad 1.27

 

 

" 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