But the Comforter, the Holy Spirit, shall teach you all things (John 14:26) - 4

[Guest guest]

" As we approach the end of the second millennium, it seems likely

that the world we know is passing away. For decades we have lived

with the knowledge that we have created weapons that could wipe out

human life on the planet. The Cold War may have ended, but the new

world order seems no less frightening than the old. We are facing the

possibility of ecological disaster. The AIDS virus threatens to bring

a plague of unimaginable proportions. Within two or three

generations, the population will become too great for the planet to

support. Thousands are dying of famine and drought. Generations

before our own have felt that the end of the world is nigh, yet it

does not seem that we are facing a future that is unimaginable. How

will the idea of God survive in the years to come? For 4000 years it

has constantly adapted to meet the demands of the present, but in our

century, more and more people have found that it no longer works for

them, and when religious ideas cease to be effective they fade away.

Maybe God really is an idea of the past. The American scholar Peter

Berger notes that we often have a double standard when we compare the

past with our own time. Where the past is analyzed and made relative,

the present is rendered immune to this process and our current

position becomes an absolute: thus " the New Testament writers are

seen as afflicted with a false sense of consciousness rooted in their

time, but the analyst takes the consciousness of his time as an

unmixed intellectual blessing. " Secularists of the nineteenth and

early twentieth centuries saw atheism as the irreversible condition

of humanity in the scientific age.

 

There is much to support this view. In Europe, the churches are

emptying; atheism is no longer the painfully acquired ideology of a

few intellectual pioneers but a prevailing mood. In the past it was

always produced by a particular idea of God, but now it seems to have

lost its inbuilt relationship to theism and becomes an automatic

response to the experience of living in a secularized society. Like

the crowd of amused people surrounding Nietzsche's madman, many are

unmoved by the prospect of life without God. Others find his absence

a positive relief. Those of us who have had a difficult time with

religion in the past find it liberating to be rid of the God who

terrorized our childhood. It is wonderful not to have to cower before

a vengeful deity, who threatens us with eternal damnation if we do

not abide by his rules. We have a new intellectual freedom and can

boldly follow up our own ideas without pussyfooting around difficult

articles of faith, feeling all the time a sinking loss of integrity.

We imagine that the hideous deity we have experienced is the

authentic God of Jews, Christians and Muslims and do not always

realize that it is merely an unfortunate aberration. "

 

Karen Armstrong, A History of God,

Ballantine Books, 1993, p. 377-78.

 

 

" I have begun to grasp the true significance of some old scriptures.

For instance the perception of the wind of the vibrations from the

Holy Spirit has been hinted at by Lord Jesus in a statement I could

never understand before:

 

" That which is born of the flesh is flesh, and that which is born out

of the spirit is spirit. Do not marvel that I said to you `you must

be born anew.' The wind blows where it wills, and you have heard the

sound of it, and you do not know whence it comes and wither it goes;

so it is with everyone who is born of the spirit. " Nicodemus said to

him " How can this be? " – John 3:6

 

How can this be? I could not know before I could feel the vibrations.

And how could I explain to this American " Jesus freak " I met who was

explaining what it means to be second born by referring to the Bible.

[3] The poor thing! He is not going to know what he is talking about

unless and until he feels the breath of the vibrations.

 

In the thoughtless awareness we get in touch with our own Self

(Atman). This is why the growth in this awareness is so essential.

 

As the Self is not limited by our physical, emotional and mental

bodies, knowledge of the Self implies knowledge of the cosmos. The

latter knowledge also expresses the field of the Self's manifestation

through a vibratory transformation of the Divine Energy.

 

" He who knows, meditates upon, and realizes this truth of the Self,

find that everything--primal energy, ether, fire, water, and all

other elements—mind, will, speech, sacred hymns, and scriptures—

indeed, the whole universe—issues forth from it. " – Chandogya

Upanishad.

 

The spontaneous yoga opens a new dimension to human consciousness:

the Kingdom of God. The revelation of Sahaja consciousness is God's

greatest gift to Mankind.

 

It really becomes possible to relate to the sayings of the past

Avatars (Divine Incarnations) and masters not merely through a

longing of the soul for a glimpse of understanding but thanks to the

naked reality of experience:

 

" Being asked by the Pharisees when the Kingdom of God was coming, he

answered them; " the Kingdom of God is not coming with signs to be

observed; nor will they say, `Lo, here it is' or `There'. For behold

the Kingdom of God is in the midst of you. " – Luke 17-20

 

Oh! Wake up! Don't you know that it is what you have been looking for?

 

HH Mataji's discovery of Sahaja Yoga is historical in the double

sense that it comes at a specific, preordained point in history and

that it is going to shape the course of future history. She is

completing the grand task of all the great Incarnations of the past.

It is not a hazard that the Sanskrit expression for the Golden Age is

Satya Yuga: the Age of Revelation. "

 

Grégoire de Kalbermatten, The Advent, T

he Life Eternal Trust Publishers, 1979, p. 46-7

 

[3] What Sri Shankaracharya wrote for the orthodox Hindus is valid

here: " The study of scriptures is useless so long as the highest

truth is unknown, and it is equally useless when the highest truth

has already been known " in Vivekachudamani (Calcutta 1926, 9th edit,

July 1974) p. 21.

 

 

" As we now move to other ancient scriptures let us not be blinded

by " religious " parochialism. A mind overly conditioned by the

fatherly connotation of the Judeo-Christian tradition will, at first,

have some difficulty at the conception of the Divine in the feminine

form of the Mother. And yet, the cult of the Motherhood of God, from

time immemorial, has been attested by archaeological evidence from

all quarters of the globe. It seems that it is the Indian

subcontinent which presents us with the most elaborate expressions of

this worship.

 

According to Advaita Vedanta Ultimate Reality is formless

undifferentiated consciousness (Nirguna.) This condition, which is at

the same time the Absolute Being and Absolute Nothingness1 cannot be

conceived of. Through eons of ages, it goes through alternate phases

of potentiality and manifestation. The alternation of this cosmic

rhythm has been called: " the respiration of Brahma. " When the

ultimate reality rests in its latent phase, the Unmanifested, it is

contained in " IT. " In the activating phase of its manifestation,

the " IT " becomes " HE " and " Her " ; HH Mataji says that the first step

of the Creation takes place when God separates itself into Himself as

a witness and Herself as His power. One aspect is Sadashiva (The

Primordial Existent and Witness, God the Almighty, the Father, the

Purusha); the other is His power, the Adi Shakti, (The Primordial

Energy of Divine Love, the Divine Mother, the Prakriti.) Thus the

Mother is the Primordial Energy . . . The Creation, spiritual and

material, springs from the Divine Mother, the Holy Spirit of the

Christian tradition. She creates various strata of existence, among

which is this phenomenal universe. As this Primordial Energy is the

genitrix of everything we experience, She is worshipped as the Sacred

Mother. We read in the first sutras of the Kama-Kalavilasa:

 

" Victory to Her the Primordial Power, the seed from which sprouts

hereafter the entire creation, static and kinetic universes, the

eternal, the incomparable, who is of the nature of Her own bliss, and

who manifests as a mirror to His (Shiva) self. "

 

The Samaya Mata recalls that the distinction between He and Her is

only an apparent one: " There is no Shiva without Shakti nor is there

any Shakti without Shiva. There is no distinction between them just

as there is none between the moon and the shining. " The Shakti

combines in Her person both the manifestation of the Universal

Existence (male form) and the Universal Energy (female form.) She is

thus identified with the One. The actualisation of this primordial

unity within the disciple is the object of the Shakti worship. She is

the central object of worship because She is the manifested dimension

of the Ultimate. She is the Great One who bridges the gap between the

Infinity and the Finite; only through Her compassionate meditation

can the finite human being regain Infinity. And that is indeed the

very blessing that She wants to graciously bestow on Her children.

 

" Thyself, with a view of manifesting Thyself in the form of the

Universe, inwardly assumest the form of Consciousness and Bliss. " —

Shri Shankaracharya, Saundarya Lahari 35

 

Let us again remember that the Holy Spirit, as the Primordial Energy,

is the Christian mysterious symbol for the Mother.

 

We ought to mention, that in the apocryphal Acts of Saint Thomas, the

Holy Spirit is (rightly) invoked as " hidden Mother, " " Mother of all

life. " These statements should help us to recognize the true wisdom

of the early gnostics and Syrian fathers who grasped something of the

identity (Holy Spirit = Mother = Energy.) The esoteric perception

certainly casts a new light on the intriguing dialogue between Lord

Jesus Christ and Nicodemus:

 

" Truly, Truly, I say to you unless one is born anew, he cannot see

the Kingdom of God. Nicodemus said to him, " how can a man be born

when he is old? Can he enter a second time into his mother's womb and

be born? " Jesus answered " Truly, truly, I say to you, unless one is

born of water and the Spirit he cannot enter the Kingdom of God " —

John 3.3

 

The necessity to return to the Divine Mother in order to become a New

Adam, a second born, a Divine Child has been asserted by Lord Jesus.

It is time that those western seekers who have engaged themselves in

intellectual pursuits use their intellect to discover the Unity of

the message of the various mythologies and religions; they had better

realize the greatness of the Christian promise and the value of the

other world religions. HH Mataji has brilliantly exposed those

teachings in a new light which also illuminates the other religious

traditions and contemporary science. It is time for us to discover

that the true object of Knowledge is integration. All the great

religions are one. This is revealed by actualization when our own

integration takes place through rebirth.

 

Although the Great Goddess (Adi Shakti) is " Truly Formless " (see the

Devipurana) She has been worshipped through millennia in countless

aspects and forms. The three great aspects through which She is

channeling Her own power are Mahalaxshmi, Mahasaraswati, Mahakali.

She is also known to have taken various incarnated forms (avtaras.)

It is thus described in the Scriptures that She is the Primordial

Power, the utterly Holy. It is certainly not easy for the western

reader to face the very serious hypothesis that She can take human

form. To talk about it is even more difficult. "

 

Grégoire de Kalbermatten, The Advent,

The Life Eternal Trust Publishers, 1979, p. 252-55.

[Guest guest]

Dear Jagbir,

 

Would you please add this article to " Editor's Choice " in HSS?

 

thanks very much,

 

violet

 

 

 

, " jagbir

singh " <adishakti_org wrote:

>

> " As we approach the end of the second millennium, it seems likely

> that the world we know is passing away. For decades we have lived

> with the knowledge that we have created weapons that could wipe out

> human life on the planet. The Cold War may have ended, but the new

> world order seems no less frightening than the old. We are facing

the

> possibility of ecological disaster. The AIDS virus threatens to

bring

> a plague of unimaginable proportions. Within two or three

> generations, the population will become too great for the planet to

> support. Thousands are dying of famine and drought. Generations

> before our own have felt that the end of the world is nigh, yet it

> does not seem that we are facing a future that is unimaginable. How

> will the idea of God survive in the years to come? For 4000 years it

> has constantly adapted to meet the demands of the present, but in

our

> century, more and more people have found that it no longer works for

> them, and when religious ideas cease to be effective they fade away.

> Maybe God really is an idea of the past. The American scholar Peter

> Berger notes that we often have a double standard when we compare

the

> past with our own time. Where the past is analyzed and made

relative,

> the present is rendered immune to this process and our current

> position becomes an absolute: thus " the New Testament writers are

> seen as afflicted with a false sense of consciousness rooted in

their

> time, but the analyst takes the consciousness of his time as an

> unmixed intellectual blessing. " Secularists of the nineteenth and

> early twentieth centuries saw atheism as the irreversible condition

> of humanity in the scientific age.

>

> There is much to support this view. In Europe, the churches are

> emptying; atheism is no longer the painfully acquired ideology of a

> few intellectual pioneers but a prevailing mood. In the past it was

> always produced by a particular idea of God, but now it seems to

have

> lost its inbuilt relationship to theism and becomes an automatic

> response to the experience of living in a secularized society. Like

> the crowd of amused people surrounding Nietzsche's madman, many are

> unmoved by the prospect of life without God. Others find his absence

> a positive relief. Those of us who have had a difficult time with

> religion in the past find it liberating to be rid of the God who

> terrorized our childhood. It is wonderful not to have to cower

before

> a vengeful deity, who threatens us with eternal damnation if we do

> not abide by his rules. We have a new intellectual freedom and can

> boldly follow up our own ideas without pussyfooting around difficult

> articles of faith, feeling all the time a sinking loss of integrity.

> We imagine that the hideous deity we have experienced is the

> authentic God of Jews, Christians and Muslims and do not always

> realize that it is merely an unfortunate aberration. "

>

> Karen Armstrong, A History of God,

> Ballantine Books, 1993, p. 377-78.

>

>

> " I have begun to grasp the true significance of some old scriptures.

> For instance the perception of the wind of the vibrations from the

> Holy Spirit has been hinted at by Lord Jesus in a statement I could

> never understand before:

>

> " That which is born of the flesh is flesh, and that which is born

out

> of the spirit is spirit. Do not marvel that I said to you `you must

> be born anew.' The wind blows where it wills, and you have heard the

> sound of it, and you do not know whence it comes and wither it goes;

> so it is with everyone who is born of the spirit. " Nicodemus said to

> him " How can this be? " – John 3:6

>

> How can this be? I could not know before I could feel the

vibrations.

> And how could I explain to this American " Jesus freak " I met who was

> explaining what it means to be second born by referring to the

Bible.

> [3] The poor thing! He is not going to know what he is talking about

> unless and until he feels the breath of the vibrations.

>

> In the thoughtless awareness we get in touch with our own Self

> (Atman). This is why the growth in this awareness is so essential.

>

> As the Self is not limited by our physical, emotional and mental

> bodies, knowledge of the Self implies knowledge of the cosmos. The

> latter knowledge also expresses the field of the Self's

manifestation

> through a vibratory transformation of the Divine Energy.

>

> " He who knows, meditates upon, and realizes this truth of the Self,

> find that everything--primal energy, ether, fire, water, and all

> other elements—mind, will, speech, sacred hymns, and scriptures—

> indeed, the whole universe—issues forth from it. " – Chandogya

> Upanishad.

>

> The spontaneous yoga opens a new dimension to human consciousness:

> the Kingdom of God. The revelation of Sahaja consciousness is God's

> greatest gift to Mankind.

>

> It really becomes possible to relate to the sayings of the past

> Avatars (Divine Incarnations) and masters not merely through a

> longing of the soul for a glimpse of understanding but thanks to the

> naked reality of experience:

>

> " Being asked by the Pharisees when the Kingdom of God was coming, he

> answered them; " the Kingdom of God is not coming with signs to be

> observed; nor will they say, `Lo, here it is' or `There'. For behold

> the Kingdom of God is in the midst of you. " – Luke 17-20

>

> Oh! Wake up! Don't you know that it is what you have been looking

for?

>

> HH Mataji's discovery of Sahaja Yoga is historical in the double

> sense that it comes at a specific, preordained point in history and

> that it is going to shape the course of future history. She is

> completing the grand task of all the great Incarnations of the past.

> It is not a hazard that the Sanskrit expression for the Golden Age

is

> Satya Yuga: the Age of Revelation. "

>

> Grégoire de Kalbermatten, The Advent, T

> he Life Eternal Trust Publishers, 1979, p. 46-7

>

> [3] What Sri Shankaracharya wrote for the orthodox Hindus is valid

> here: " The study of scriptures is useless so long as the highest

> truth is unknown, and it is equally useless when the highest truth

> has already been known " in Vivekachudamani (Calcutta 1926, 9th edit,

> July 1974) p. 21.

>

>

> " As we now move to other ancient scriptures let us not be blinded

> by " religious " parochialism. A mind overly conditioned by the

> fatherly connotation of the Judeo-Christian tradition will, at

first,

> have some difficulty at the conception of the Divine in the feminine

> form of the Mother. And yet, the cult of the Motherhood of God, from

> time immemorial, has been attested by archaeological evidence from

> all quarters of the globe. It seems that it is the Indian

> subcontinent which presents us with the most elaborate expressions

of

> this worship.

>

> According to Advaita Vedanta Ultimate Reality is formless

> undifferentiated consciousness (Nirguna.) This condition, which is

at

> the same time the Absolute Being and Absolute Nothingness1 cannot be

> conceived of. Through eons of ages, it goes through alternate phases

> of potentiality and manifestation. The alternation of this cosmic

> rhythm has been called: " the respiration of Brahma. " When the

> ultimate reality rests in its latent phase, the Unmanifested, it is

> contained in " IT. " In the activating phase of its manifestation,

> the " IT " becomes " HE " and " Her " ; HH Mataji says that the first step

> of the Creation takes place when God separates itself into Himself

as

> a witness and Herself as His power. One aspect is Sadashiva (The

> Primordial Existent and Witness, God the Almighty, the Father, the

> Purusha); the other is His power, the Adi Shakti, (The Primordial

> Energy of Divine Love, the Divine Mother, the Prakriti.) Thus the

> Mother is the Primordial Energy . . . The Creation, spiritual and

> material, springs from the Divine Mother, the Holy Spirit of the

> Christian tradition. She creates various strata of existence, among

> which is this phenomenal universe. As this Primordial Energy is the

> genitrix of everything we experience, She is worshipped as the

Sacred

> Mother. We read in the first sutras of the Kama-Kalavilasa:

>

> " Victory to Her the Primordial Power, the seed from which sprouts

> hereafter the entire creation, static and kinetic universes, the

> eternal, the incomparable, who is of the nature of Her own bliss,

and

> who manifests as a mirror to His (Shiva) self. "

>

> The Samaya Mata recalls that the distinction between He and Her is

> only an apparent one: " There is no Shiva without Shakti nor is there

> any Shakti without Shiva. There is no distinction between them just

> as there is none between the moon and the shining. " The Shakti

> combines in Her person both the manifestation of the Universal

> Existence (male form) and the Universal Energy (female form.) She is

> thus identified with the One. The actualisation of this primordial

> unity within the disciple is the object of the Shakti worship. She

is

> the central object of worship because She is the manifested

dimension

> of the Ultimate. She is the Great One who bridges the gap between

the

> Infinity and the Finite; only through Her compassionate meditation

> can the finite human being regain Infinity. And that is indeed the

> very blessing that She wants to graciously bestow on Her children.

>

> " Thyself, with a view of manifesting Thyself in the form of the

> Universe, inwardly assumest the form of Consciousness and Bliss. " —

> Shri Shankaracharya, Saundarya Lahari 35

>

> Let us again remember that the Holy Spirit, as the Primordial

Energy,

> is the Christian mysterious symbol for the Mother.

>

> We ought to mention, that in the apocryphal Acts of Saint Thomas,

the

> Holy Spirit is (rightly) invoked as " hidden Mother, " " Mother of all

> life. " These statements should help us to recognize the true wisdom

> of the early gnostics and Syrian fathers who grasped something of

the

> identity (Holy Spirit = Mother = Energy.) The esoteric perception

> certainly casts a new light on the intriguing dialogue between Lord

> Jesus Christ and Nicodemus:

>

> " Truly, Truly, I say to you unless one is born anew, he cannot see

> the Kingdom of God. Nicodemus said to him, " how can a man be born

> when he is old? Can he enter a second time into his mother's womb

and

> be born? " Jesus answered " Truly, truly, I say to you, unless one is

> born of water and the Spirit he cannot enter the Kingdom of God " —

> John 3.3

>

> The necessity to return to the Divine Mother in order to become a

New

> Adam, a second born, a Divine Child has been asserted by Lord Jesus.

> It is time that those western seekers who have engaged themselves in

> intellectual pursuits use their intellect to discover the Unity of

> the message of the various mythologies and religions; they had

better

> realize the greatness of the Christian promise and the value of the

> other world religions. HH Mataji has brilliantly exposed those

> teachings in a new light which also illuminates the other religious

> traditions and contemporary science. It is time for us to discover

> that the true object of Knowledge is integration. All the great

> religions are one. This is revealed by actualization when our own

> integration takes place through rebirth.

>

> Although the Great Goddess (Adi Shakti) is " Truly Formless " (see the

> Devipurana) She has been worshipped through millennia in countless

> aspects and forms. The three great aspects through which She is

> channeling Her own power are Mahalaxshmi, Mahasaraswati, Mahakali.

> She is also known to have taken various incarnated forms (avtaras.)

> It is thus described in the Scriptures that She is the Primordial

> Power, the utterly Holy. It is certainly not easy for the western

> reader to face the very serious hypothesis that She can take human

> form. To talk about it is even more difficult. "

>

> Grégoire de Kalbermatten, The Advent,

> The Life Eternal Trust Publishers, 1979, p. 252-55.

>

[Guest guest]

, " Violet " <violetubb

wrote:

>

>

> Dear Jagbir,

>

> Would you please add this article to " Editor's Choice " in HSS?

>

> thanks very much,

>

> violet

>

 

Dear Violet,

 

That's done. Let me know which portion(s) of " Christianity and the

Vedic Teachings within it " you want to be included in HSS.

 

warmest regards,

 

jagbir

[Guest guest]

Dear Jagbir,

 

Thanks Jagbir, and i'll have a look to see which parts would be good to include

in HSS re Christianity and the Vedic teachings.

 

warmest regards,

 

violet

 

 

 

, " jagbir

singh " <adishakti_org wrote:

>

> , " Violet " <violetubb@>

> wrote:

> >

> >

> > Dear Jagbir,

> >

> > Would you please add this article to " Editor's Choice " in HSS?

> >

> > thanks very much,

> >

> > violet

> >

>

> Dear Violet,

>

> That's done. Let me know which portion(s) of " Christianity and the

> Vedic Teachings within it " you want to be included in HSS.

>

> warmest regards,

>

> jagbir

>