Shri Mataji: any advice from him (Sir CP) should not be accepted at all.

[Guest guest]

Dear devotees of the Adi Shakti,

 

Do you think there is any difference between Richard Embleton's (Sri

Kalki) claim that:

 

" Shri Mataji showed Brother Tiger that I am the " LIGHT that powers

Shri Mataji LIGHT. " "

 

and the claim by Sir CP who, taking advantage of a silenced Shri

Mataji (drugged and medicated for nearly two years against Her Will)

[1], wants us to believe that:

 

" the World Council is the highest authority in Sahaja Yoga,

representing Her will. " ?

 

which would have been no different had Sir CP just said:

 

" Shri Mataji told me that WCASY is the " WILL that powers Her WILL. " "

 

 

And since WCASY claims, again against Her Will, that Shri Mataji is

God Almighty incarnate on Earth, they are effectively representatives

of the Creator's Will. And thousands of SYs continue to support and

empower WCASY. What then is the nature and source of this satanic

negativity that empowers mere mortals to usurp and openly declare

that they represent the very Will of God Almighty? Do SYs dare claim

that their vibrations confirm that is true? In the first place, do

they have the commom sense, conscience and courage to protest against

an unforgiveable blasphemy against the Holy Spirit? If they have not,

what then is the nature and source of this collective satanic silence?

 

" Now listen attentively about the supreme devotion (parabhakti)

which I will now describe to you. He always hears my glories and

recites my name. His mind always dwells in me, like the incessant

flow of oil, and he is the receptacle of all good qualities and

gunas. But he does not have the least trace of any desire to get the

fruits of his actions (karma). Indeed, he does not want the various

levels of release (moksha), including being on the same plane as God

(salokya), nearness to God (samipya), having the form of God

(sarsti), union with God (sayujya) and other forms of release.

Devi continues noting that true worshipers abandons all concepts of

themselves, completely identify themselves with Devi, and make no

distinctions between themselves and anything else. Worshipers find

Devi in everything, including other souls:

 

He becomes filled with devotion for me alone, worships me only,

knows nothing higher than to serve me, and he does not even want

final release. He does not like neglecting the notions of " serving "

(sevya) and the " servant who serves " (sevaka). He always meditates

on me with a constant vigilance, actuated by a feeling of supreme

devotion. He does not think of himself as separate from me, but

rather thinks to himself, " I am the Lord (Bhagavati). " He considers

all souls (jivas) as myself, and loves me as he loves himself. He

makes no distinction between the souls and myself since he finds the

same pure consciousness (caitanya) everywhere and manifested in all.

He does not quarrel with anyone since he has abandoned all ideas of

separateness. He bows down and worships the pure consciousness and

all the souls. He becomes filled with the highest love when he sees

my place, sees my devotees, hears the scriptures, describes my

deeds, and meditates on my mantras. His hairs stand on end out of

love for me and his tears of love flow incessantly from both of his

eyes. He recites my name deeds in a voice that is choked with

feelings of love for me. With intense feeling he worships me as the

mother of this universe and the cause of all causes. " [Devi

Bhagavata Purana, 7.37]

 

Jai Shri Ganapathy,

 

 

jagbir

 

 

[1] To whomsoever it may concern

 

I want to state that nobody has any right on my body, without my

permission I should not be treated by any doctor vidya or any

other person.

 

Specially my husband and my family members should not at all have

any say in my sickness, no one has to admit me in any hospital.

Even Sahaja Yogis cannot admit me to the hospital or treat me or

arrange any doctor for treatment for me.

 

I want to declare that my family should never never admit me in

the hospital. Specially my husband has no right over my body and

any advice from him should not be accepted at all. In short I do

ot want to be admitted in any hospital by anyone.

 

Before my death I will write what is to be done with my body.

 

sg. Mataji Nirmala Devi

Mrs. Nirmala Srivastava

10th. Dec 1998

 

http://www.adishakti.org/images/sm_1998_letter.JPG

 

Further reading:

http://www.sahajayoga-shrimataji.org/sahaja_yoga/sir_cp_had_no_right_to_make_pub\

lic_shri_matajis_medical_health_and_file_12-01-2006.htm

 

 

Re: Sir CP, only an idiot can dare claim that WCASY represents the Devi's Will

 

, " jagbir singh "

<adishakti_org wrote:

>

> " One thing I want to mention - World Council - is that She (Shri

> Mataji) desires for me to convey to you that the World Council is

> the highest authority in Sahaja Yoga, representing Her will. And

> this will be, the World Council, will be the final deciding

> authority in Sahaja Yoga collectives. There should be no doubt

> about that. That is Her will, and on behalf of Her, the World .

> Council will be acting. Is that clear to everyone? That is Her will

> and She asked me to convey this, and I am conveying it to you. "

>

> Shri Mataji: " Of course. " [1]

>

> " The final authority is the World Council. Everything else emanates

> from the World Council. Whatever decision is to be taken, the World

> Council takes, because that is Her will. The Council represents Her

> will. Alright? So there should be no confusion in future. That has

> been decided. Thereafter, what happens where is a matter for the

> World Council to decide. We have now to move forward, carry forward

> the message and act on that basis. "

>

> Sir C.P. Srivastava

> Sunday, June 18, 2006

>

> [1] Sri Maha-maya — Supreme Creator of illusion and confusion to the

> greatest of Gods like Trimurtis.

>

> Sri Lalita Sahasranama, 215th name of the Devi

>

>

> " Eastern philosophy espouses the view that ultimate reality is the

> unity of opposites, two most fundamental of which are the masculine

> and feminine principles. God is not conceived as predominantly

> masculine or feminine, either as God the father or the divine

> mother. God is the unity of these two opposites variously known as

> Shiva and Shakti, Yang and Yin, Yab and Yum, or Logos and Eros....

>

> An interesting story in yoga philosophy tells how maya, the

> principle, involves people in the affairs of life, and yet this same

> principle also helps us in getting out of our involvement. Maya is a

> beautiful dancing girl, and Purusha, the spirit, is the beholder,

> the witness, the onlooker. Maya comes in front of Purusha and

> begins to dance wonderfully, unfolding the charms and graces of her

> celestial form. The spirit beholds, bewitched and enchanted. So

> long as the beholder watches with great interest, Maya continues to > dance.

But she is very sensitive. The moment she realizes it has

> had enough, she immediately turns around and shrinks, withdrawing

> her dance form. Magically she is transformed from the dancing girl

> into the divine mother. This same power or energy now begins to

> help the beholder in attaining supreme liberation, which is the

> ultimate spiritual destiny of life. So Maya is the great

> enchantress whose power can bring supreme liberation to the

> individual self; for without divine grace, salvation is not

> possible. "

>

> Dr. Haridas Chaudhuri, The Essence of Spiritual Philosophy

> Thorsons Pub. Group, UK, 1990, p. 107-8.

>

>

> " The enchantress, the Great Maya, who delights in imprisoning all

> creatures in the terrors of samsara, cannot be pronounced guilty in

> her role of temptress who lures souls into multiform all-embracing

> existence, into the ocean of life (from the horrors of which she

> unceasingly saves individuals in her aspect as `boat woman'), for

> the whole sea of life is the glittering, surging play of her

> shakti. From this flood of life caught in its own toils,

> individuals ripe for redemption rise up at all times, in Buddha's

> metaphor like lotus blossoms that rise from the water's surface and

> open their petals to the unbroken light of heaven. "

>

> Sitaram Shastri and Zimmer, Kaula And Other Upanishads, p. 87.

>

>

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

>

> The sage Medhas said:

>

> The Devi appears in many forms. [....] There is no end

> to the ways in which she reveals herself. And for now

> she is both the auspicious Ambika and the terrible Kali.

> [....] Kali appears here [in the Devimahatmya] in a

> particularly frightening form to embody the Devi's wrath.

> The Devi, in her lovely form as Ambika, projected the

> horrific Kali from her own scowling brow.

>

> This form of Kali bears the imagery of death and

> destruction: the emaciated flesh hanging loose upon the

> bones, the skull-topped staff, the all-devouring mouth.

> Kali is the relentless power of time, which in the end

> swallows up everything. But there is more to Kali than

> this. Her flesh is black, her tongue is red, her teeth are

> gleaming white. Black, red, and white represent the

> three gunas - tamas, rajas, and sattva. Kali embodies all

> the energy of the universe. She is Shakti personified.

> Hers is the power to create, sustain, and destroy. She is

> indeed supreme. [....]

>

> She is the Mother [...] You must go beyond your fear

> and come to her in love.

>

> [....] What you love, you cannot fear, [.....] And Kali

> takes us beyond all fear. She has many forms. This

> wrathful form is called Chamunda. When she appears on

> the battlefield with bloody mouth and glowing eyes, she

> is the night of death who laughs derisively and binds

> men and horses and elephants in her terrible snare.

> When she haunts the cremation ground, she is

> Shmashanakali, the embodiment of destructive power

> who reduces all created things to ash. [...]

> Shmashanakali presides over the dissolution of matter

> back into spirit. When [Kali] is pleased, she is the

> benevolent Bhadrakali. As Shyama, she is worshiped in

> household shrines as the tender dispeller of fear and the

> granter of boons. She is also called Bhavabhayaharini,

> 'she who removes the fear of worldly existence.'

>

> [...] ehind every detail of her appearance lies a

> sublime truth. [....] For example, [consider] the

> auspicious Dakshinakali. Her untamed hair hints at

> unrestrained power and boundless freedom. Some say it

> represents the veil of illusion, woven from the strands of

> space and time. Her three eyes represent omniscience,

> for she sees past, present, and future. Nothing is

> unknown to the all-knowing Mother. The garland of

> skulls around her neck is not a symbol of death, as you

> might think, but of creative power. [....] Each of the

> fifty skulls stands for a sound of the alphabet, and from

> these sounds, these vibrating energies, the Mother brings

> forth the entire universe. So this garland of skulls is, in

> fact, the alphabet of creation! Kali's full breasts show

> how she nurtures us. The girdle of severed arms around

> her waist betokens her power to sever the bonds of

> karma - to free us from the accumulated deeds that keep

> us in bondage. Her nakedness represents freedom from

> illusion, and her blacker-than-black skin, like the endless

> blackness of the night sky, tells us that she is infinite.

>

> [Kali's paradoxical mixture of maternal tenderness and

> destructive terror appears polarized on her right and

> left.] She often appears with four hands. Her lower right

> hand extends itself in the offering of a boon, as if to say,

> Ask of me what you will.' [....] One of Kali's greatest

> boons is fearlessness, which she signals with her upper

> right hand, the palm held outward. 'Be not afraid!' this

> gesture proclaims.

>

> [....] Consider the Mother's upper left hand, which

> wields the bloodied sword of knowledge. This is a

> strong image. It represents the power of discernment -

> the ability to separate what is transitory and fleeting

> from what is real and abiding. This power cuts through

> appearances and reveals things as they really are. [....]

> In her lower left hand the Mother dangles the freshly

> severed head of a demon. This represents the limiting

> sense of ignorance that she slays. Taken together, Kali's

> four hands say, 'Take refuge in me, let go of your fear,

> let me slay your illusion of smallness and separation,

> and you will merge into my infinite bliss.'

>

> Devadatta Kali, The Veiling Brilliance,

> Pages 138-140

>