Jesus often spoke of the Kingdom of God as the theme of his gospel as well as th

[Guest guest]

>

> But one has to read more than 3000 pages to truly grasp what is

> actually taking place as the Divine Feminine tries to overcome the

> malignant religious institutions. What i am pointing to is all

> rooted over millennia ...... and i am sure few truly know what i

> am talking about.

>

> So i leave it to you to grasp the reasons and reality behind the

> Divine Message of Shri Mataji Nirmala Devi, the incarnation of the

> Great Mother. The Blossom Time is much more than meets the mind.

>

 

" There is so much blind faith, there is so much of wrong ideas, so

much of organizational fortresses they have built. All kinds of

nonsensical things are going on in this world, but they'll all be

finished. "

 

Shri Mataji Nirmala Devi

Vienna, Austria 8 June 1988

 

 

--------------------------------

 

" Jesus often spoke of the Kingdom of God as the theme of his gospel

as well as the destination for the righteous in the end of days. "

 

Kingdom of God

 

The Kingdom of God or Reign of God (Greek: Basileia tou Theou,[1])

is a foundational concept in the three Abrahamic faiths, and most

notably within Christianity, where it constitutes the central theme

of Jesus of Nazareth's message in the synoptic Gospels. The phrase

occurs in the New Testament more than 100 times,[2] and is defined

almost entirely by parable. According to Jesus Christ, the Kingdom

of God is within (or among) people[3], is approached through

understanding,[4] and entered through acceptance like a child,[5]

spiritual rebirth,[6] and doing the will of God.[7] It is a kingdom

peopled by the righteous[8] and is not the only kingdom[9].

 

English translation of the term

 

In the synoptic Gospels (which most scholars believe were all

written in Greek), Mark and Luke use the Greek term " Basileia tou

Theou, " commonly translated in English as " Kingdom of God, " while

Matthew prefers the Greek term " Basileia tôn Ouranôn) which has been

translated as " Kingdom of Heaven. " Biblical scholars speculate that

the Matthean text adopted the Greek word for " heaven " instead of the

Greek word for " God " because, unlike Mark and Luke, it was written

by a Jew for a Jewish audience so, in keeping with their custom,

avoided using God's name as an act of piety. In Matthew, " heaven "

stands for " God. " [10] The basis for these terms being equivalent is

found in the apocalyptic literature of Daniel 2:44 where " the 'God

of heaven' will set up a 'kingdom' which will never be destroyed. "

 

The word " kingdom " is a translation of the Greek word " basileia "

which in turn is a translation of the words " malkuth " (Hebrew)

and " malkutha " (Aramaic). These words do not define kingdom by

territory but by dominion. Jesus said of the Kingdom of God that one

cannot say, " Look here it is! " or " There it is! " Luke 17:21.

According to C. H. Dodd, the common translation of " malkuth "

with " basileia " in Greek and hence " kingdom " in English is therefore

problematic; a translation with " kingship, " " kingly rule, " " reign "

or " sovereignty " should be preferred.[11].

 

The Catechism of the Catholic Church (CCC) states that the word

basileia can be translated as " kingship, " " kingdom " or " reign " (CCC

2816).

 

From a purely etymological viewpoint, the word " basileia " is

believed to have derived from the Greek word for base or foundation.

[12] Some writers prefer this root definition because it eliminates

the confusion with monarchy.

 

Scholars during the current third quest for the historical Jesus

have translated the phrase " Kingdom of God " as " God's imperial

rule " , or sometimes " God's domain " , to better grasp its sense in

today's language.

 

The Jesus Seminar has chosen to translate basileia as `empire.' John

B. Cobb points out that this has the disadvantage of implying a

hierarchical nature to the realm of God, a concept clearly lacking

from Jesus thought, in Cobb's view.[13]

 

Fr. Richard Chilson, C.S.P., suggests the term " Love's

Domain, " " Love's Dominion, " or " Love's Rule " because the Kingdom of

God is where the God who is Love rules.[14]

 

Even with the debate over the translation of the term, modern

scholars see the concept of the kingdom of God as the main message

of Jesus.

 

Parallel views in the other Abrahamic faiths

 

Certain writers assert that the Kingdom of God is a concept detailed

in all the three Abrahamic religions— Judaism, Christianity and

Islam.

 

The Kingdom of God within Islam

For Muslims, belief in the Kingdom of God may refer to the belief in

Allah's absolute dominion over all things. Thus in Islam every

place -all creation- may be considered God's Kingdom if those that

live there " hold onto good qualities and good actions " . [15]

 

The notion of God's kingdom on Earth, however, constitutes the

establishment of and adherence to Allah's laws within human society,

in order to maintain a lasting peace and unity within the lives of

the devout, at all levels. These include personal, criminal, state

and international levels. As such, some Muslim groups hold the view

that the Kingdom of God constitutes a caliphate/Imamate -a

geographical region unified under the faith of Islam- and even

Matthew 13:31-33 has been suggested by Islamic scholars to be in

fact referring to a caliphate which will be spread across 3

continents.[citation needed]According to mainstream Islamic beliefs,

the Second Coming of Jesus and the arrival of the Mahdi will usher

in this ideal caliphate/Imamate, which will put an end to

the " tyranny of the Antichrist " , and this reign will ensure

tranquility and peace for the world.

 

A third perspective among Muslims is that the Kingdom of God is a

spiritual concept entirely, rather than a possibly material one.

After the Day of Judgment, when Allah judges all mankind based on

their deeds, one either goes to hell or to heaven; the latter being

the Eternal Kingdom.[citation needed]

 

The Kingdom of God within Judaism

The Kingdom of God is referred to frequently in the Tanakh (see 1

Chronicles 1 Chronicles 29:10-12 and Daniel 4:3 for example). It is

tied to Jewish understanding that God will restore the nation of

Israel to the land. The Kingdom of God was expressly promised to the

patriarch and prophet, King David, because he was a man " after God's

own heart " (1 Samuel 13:14, Acts 13:22).

 

Meaning of the term in Christianity

Discussion of the basileia dates back for centuries. Eusebius

identified basileia with monarchy while Augustine foresaw a merger

of the church and basileia. Aquinas, however, ignores the concept

and, considering its prominence in Jesus' dialectic, it was

relatively little discussed by Christian theologians until Johannes

Cocceius (1660) and Hermann Samuel Reimarus in the 18th century,

during what has become known as the " first quest " for the historical

Jesus.[16][17]

 

The premise of a Kingdom is integral to both Jewish and Christian

Scriptures. The Hebrew Bible (the same biblical books as the

Protestant Old Testament) contains a set of laws, known as The Law,

which governed the nation of Israel as a Theocracy. Prophecies

throughout the Old Testament refer to this kingdom as eternal, later

revealed to be fulfilled through King David's lineage. The Christian

view of Jesus as the Messiah (or Anointed One) is more than

organized religion, but rather stems from the original Hebrew

theocratic belief in a Kingdom of God.

 

Jesus assumes his audience understands the Kingdom foundation that

was laid in the Hebrew Scriptures. When Jesus speaks of the Kingdom

of God he speaks of the time of the fulfillment of the Abrahamic and

Davidic covenants. A time of a restored earth where the faithful

will worship and serve their God forever under the rulership of a

righteous leader of the Davidic line. This was the Messianic hope of

the prophets of the Hebrew Scriptures and was carried over and

echoed in the words of John the Baptist, Jesus, Peter, Paul and

others in the Greek Scriptures.

 

Jesus would attach the theme of the gospel message itself with this

Kingdom idea. Luke 4:43 tells the reader that Jesus' very purpose

for being sent was to " preach the gospel about the Kingdom. " He then

would send out his disciples to speak this message even before they

understood anything about his death and resurrection. Compare Luke

9:1-6, Matthew 9:35, Matthew 10:7, Matthew 16:21-23, etc. The

initial seed that must be sown in the hearts of men was also

identified as the word of the Kingdom by Jesus in Matthew 13:19.

Shorthand for the word of the kingdom was given in Mark and Luke's

version of the parable of the sower as " the word " (Mark 4:14)

and " the word of God " (Luke 8:11).

 

Jesus often spoke of the Kingdom of God as the theme of his gospel

as well as the destination for the righteous in the end of days

[18]. Jesus' words in the Sermon on the Mount shows that those who

follow the " beatitudes " are rewarded with the Kingdom of

God/inheriting the earth/comfort etc. Matthew 19 gives an account of

Jesus equating popular terms such as " eternal life " and " saved " as

the same thing as entering the Kingdom of God when it is established

upon the earth. Jesus even taught his disciples to pray: " Let Your

kingdom come, let Your will be done on earth as it is in heaven. "

Some believe this defines the Kingdom as the time when God's will is

done on the earth as it is done in heaven. Others contend that the

two petitions are separate in the prayer, leaving the Kingdom of God

to be more than simply a perfect execution of God's will on earth.

 

The Kingdom of God as spoken of by Jesus carried with it more than a

picture of the wolf and the lamb dwelling together and the end of

war (see Isaiah 11:1-9). In fact Jesus used the Kingdom as the

reason why men should repent (see Mark 1:14-15). There was a good

side as well as a judgment side of this Kingdom that was

communicated in many of the parables (ex: tares and wheat of Matthew

13 and the sheep and goats of Matthew 25, etc). Paul and others

would continue this theme in their preaching of the same gospel

(Acts 17:30-31 - Therefore having overlooked the times of ignorance,

God is now declaring to the world that all people everywhere should

repent, because He has fixed a day in which He will judge the world

in righteousness through a Man whom He has appointed, having

furnished proof to all people by raising Him from the dead). When

they spoke of Jesus coming to judge the living and the dead they

were saying the same thing as the Kingdom coming because he was in

fact appointed to be the King of the Kingdom.

 

The coming of God's Kingdom, described as Judgement, is also

described in the New Testament, particularly in the book of

Revelation, as a military conquest over the opponents of the

Kingdom. (See Rev. 20:7-10) Revelations 21 speaks of the Kingdom of

God in the new heaven after the establishment of His eternal reign.

[19]

 

Viewpoint of historical Jesus scholars

 

The method of historical Jesus scholars essentially aims at

investigating the social, religious, political and cultural climate

of the early first century in order to place the human figure of

Jesus within and around these structures. One of the major areas of

conflict among Jesus scholars is the proximity of Jesus' " Kingdom " .

Some believe it is wholly manifested in the presence of Jesus' words

and deeds, others believe that it is completely in the future, and

some acknowledge the arguments of both these camps and place

Jesus' " Kingdom " somewhere in between being manifested in the

present and also more completely manifested in the future.

 

C. H. Dodd and John Dominic Crossan argued that the " Kingdom " was

fully manifest in the present teaching and actions of Jesus. Through

his words and deeds the " Kingdom " was brought into the present

reality of Palestine. Dodd coined the term " realized eschatology "

[20] and largely based his argument on Luke 11:20, and Luke 17:21

claiming that " the kingdom of God has come to you " and " the kingdom

of God is within you " . Crossan imagined Jesus as a cynic-like

peasant who focused on the sapiential aspects of the " Kingdom " and

not on any apocalyptic conceptions [21].

 

Albert Schweitzer, Rudolf Bultmann, Norman Perrin and Johannes Weiss

argued that Jesus' " Kingdom " was intended to be a wholly futuristic

kingdom. These scholars looked to the apocalyptic traditions of

various Jewish groups existing at the time of Jesus as the basis of

their study [22], [23], [24], [25]. In this view, Jesus was an

apocalyptic preacher who would bring about the end times and when he

did not see the end of the cosmic order coming Jesus embraced death

as a tool in which to provoke God into action.

 

The most common view of the " Kingdom " in recent scholarship is to

embrace the truths of both these parties – present reality and

future manifestation. Some scholars who take this view are N.T.

Wright and G.R. Beasley-Murray. In their views, the " Kingdom " that

Jesus spoke of will be fully realized in the future but it is also

in a process of " in-breaking " into the present. This means that

Jesus' deeds and words have an immediate effect on the " Kingdom "

even though it was not fully manifested during his life. Even

greater attention has been paid to the concept of the " Kingdom of

God " by scholars during the current third quest for the historical

Jesus (of which N.T. Wright is associated). Another important recent

observation on the meaning of the " Kingdom " was made by Rudolph Otto

who took a feminist approach to the study of Jesus. He claimed

that " it is not Jesus who brings the kingdom; on the contrary; the

kingdom brings him with it… " [26]. This approach attempts to take

Jesus out of the Jesus movement that followed after his death and

resurrection; by doing this the communal aspects of the " Kingdom "

become emphasized and not just the focus on Jesus as a man.

 

Viewpoint of evangelical Christian scholars

 

The Gospels describe Jesus as proclaiming the Kingdom as something

that was both " at hand " and a future reality (see Mark 1:15). The

phrase " inaugurated eschatology " has achieved near consensus among

evangelical interpreters as expressing the essence of the

present/future tension inherent in the teaching of Jesus regarding

the kingdom of God. " Inaugurated eschatology " posits that Jesus

Christ, through his incarnation, death, resurrection, and

exaltation, has ushered in the messianic age so that the kingdom of

God may be understood to be present in an incipient fashion, while

at the same time awaiting consummation in the future age following

the second coming.

 

The present aspect of the Kingdom refers to the changed state of

heart or mind (metanoia) within Christians (see Luke 17:20-21),

emphasizing the spiritual nature of His Kingdom by saying, " The

Kingdom of Heaven is within (or among) you. " The reported activity

of Jesus in healing diseases, driving out demons, teaching a new

ethic for living, and offering a new hope in God to the poor, is

understood to be a demonstration of that Kingdom in action.

 

The Seventh-day Adventist Church accepts the doctrine of the Kingdom

of God dividing it into two phases. These are, the Kingdom of Grace

which was established immediately after Adam and Eve sinned, and the

Kingdom of Glory which will be fully established when Christ returns

to earth for the second time.

 

Roman Catholic interpretations

 

The Catechism of the Catholic Church (CCC) teaches that the coming

Reign of God will be a kingdom of love, peace, and justice (CCC

2046). Justice is defined as a virtue whereby one respects the

rights of all persons, living in harmony and equity with all (CCC

1807). The Kingdom of God began with Christ's death and Resurrection

and must be further extended by Christians until it has been brought

into perfection by Christ at the end of time (CCC 782, 2816). The

Christian does this by living the way Christ lived, by thinking the

way Christ thought (CCC 2046) and by promoting peace and justice

(CCC 2820). This can be accomplished by discerning how the Holy

Spirit (God) is calling one to act in the concrete circumstances of

one's life (CCC 2820). Christians must also pray, asking God for

what is necessary to cooperate with the coming of His Kingdom (CCC

2632). Jesus gathered disciples to be the seed and the beginning of

God's Reign on earth, and Jesus sent the Holy Spirit to guide them

(CCC 541, 764). Jesus continues to call all people to come together

around him (CCC 542) and to spread His Kingdom across the entire

world (CCC 863). However, the ultimate triumph of Christ's Kingdom

will not come about until Christ's return to earth at the end of

time (CCC 671). During Christ's second coming, he will judge the

living and the dead. Only those who are judged to be righteous and

just will reign with Christ forever (CCC 1042, 1060). Christ's

second coming will also mark the absolute defeat of all evil powers,

including Satan (CCC 550, 671). Until then, the coming of the

Kingdom will continue to be attacked by evil powers as Christians

wait with hope for the second coming of their Savior (CCC 671, 680).

This is why Christians pray to hasten Christ's return by saying to

him " Marana tha! " which means " Come, Lord Jesus! " (CCC 671, 2817).

 

According to Fr. William Barry, S.J., we can understand the Kingdom

of God as God's intention for the universe. God has revealed that

His intention for our world is that all humans live as brothers and

sisters, as sons and daughters of God (Is 2:2-5, Is 11:6-9, Is 40:4-

5, Eph 1:3, 9-10). Our thoughts and actions can either be in tune

with God's intention or not. Only by being in tune with God's

intention will we ever know true fulfillment or happiness in this

life. Prayer, discernment and knowledge of God's revealed Word are

needed to discover how one can be in tune with God's intention.[27]

 

According to Fr. Daniel J. Harrington, S.J., the Kingdom of God

primarily refers to the era when Christ comes again to bring the

final establishment of God's rule over all creation, which will

include a final judgment where the righteous are rewarded and the

wicked are punished. The concept of the Kingdom of God offers the

goal for Christian life: those who follow the example and teachings

of Jesus will be vindicated when the Kingdom of God comes and will

reign with Christ forever.[28]

 

In Biblical scholar John P. Meier's Mentor, Message, and Miracles (A

Marginal Jew: Rethinking the Historical Jesus, v. 2, 1994, pp. 235-

506), the 'Message' is the kingdom of God. The book examines that

the subject as found in:

 

- the Old Testament and Pseudepigrapha and at Qumran

- Jesus' proclamation of a future kingdom

- the kingdom proclaimed by Jesus' words and deeds as already

present in his ministry (pp. 451-53).

 

Pre-millennial approaches

 

A number of groups take a political/eschatological approach to the

Kingdom of God emphasizing a physical reign of Jesus Christ on earth

after the parousia. These groups often place special emphasis on the

role of a restored kingdom of Israel.

 

The Church of Jesus Christ of Latter-day Saints considers the church

itself as the Kingdom of God on the earth. However, this is limited

to a spiritual or ecclesiastical kingdom until the Millennium when

Christ will also establish a political Kingdom of God. This will

have worldwide political jurisdiction when the Lord has made " a full

end of all nations " (Doctrine & Covenants 87: 6). However, Latter-

day Saints believe that this theocratic " kingdom " will in fact be

quasi-republican in organization, and will be freely chosen by the

survivors of the millennial judgments rather than being imposed upon

an unwilling populace. See Council of Fifty; Theodemocracy.

 

Jehovah's Witnesses extend the idea of the Kingdom of God to more

than just a state of mind or heart. The belief is that the Kingdom

is a government headed by Jesus Christ as King, ruling in heaven

since 1914. Jehovah's Witnesses come to the year 1914 by two lines

of reasoning: Bible chronology dealing with the end of the Times of

the Gentiles[29] and observed world conditions[30]. The miracles and

preaching of the Kingdom that Jesus carried out while on earth is a

work that gave hope, illustrated the benefits the Kingdom would

bring, and urged efforts to gain God's favor. Jehovah's Witnesses

try to imitate that preaching work in their door-to-door work by

highlighting the Kingdom of God[31]. In fact, the full name of the

Watchtower is " The Watchtower Announcing Jehovah's Kingdom. " In

short, the Kingdom is the means through which God vindicates His

name and sovereignty [32] and accomplishes His will through Christ,

and restores conditions on earth to those similar in the Garden of

Eden. Additional information on the Kingdom in relation to the Last

Days and Jehovah's Witnesses.

 

Christadelphians believe in an end time political kingdom. This

viewpoint says that in the last days Christ will return to rescue

Israel (the nation), judge all who are responsible to God's

judgment, and make an immortal administration for the Kingdom of God

re-established on earth. It will be based in Jerusalem, and will

provide the faithful of all generations with the land promised to

them because they are heirs of the land of the middle East, with

Abraham. The Kingdom will grow to rule over all other nations, with

Jesus as the King and with his administration (immortal saints)

ruling over the nations with him. Those ruled over will firstly be

the Jews who are alive then (although mortal) and the survivors of

all other nations (also mortal). During that time, lifespans of

mortals will be greatly increased, and justice will be carefully

maintained. Thus the world will be filled with peace and the

knowledge of God.

 

Other viewpoints

 

Leading feminist theologians, especially Elizabeth Schussler

Fiorenza emphasize the feminine gender of the word basileia and the

feminist nature of the early teachings of Jesus and the important

and counter-cultural role and contributions of women in the Jesus

sect.[33]

 

Jesus use of the phrase " Kingdom of God " is believed by the

liberation theologists to have been a deliberate but indirect

criticism of the Roman system of domination.

 

Some scholars (most notably P.D. Ouspensky, in his book A New Model

of the Universe, chapter 4) propose that " The Kingdom of Heaven "

could actually be an esoteric group, that one should 'seek' within

our own society.

 

Some universalists believe that God will use the Kingdom to bring

about the salvation of all mankind.

 

www.wikipedia.org/wiki/Kingdom_of_God

 

References and notes

1. Strong's Greek Dictionary, webpage, retrieved June 24, 2006

2. The exact phrase above occurs not at all in the Hebrew Bible and

only once in the deuterocanonical/apocryphal Wisdom of Solomon

(10:10) (John P. Meier, A Marginal Jew, v. 2, 1994, p. 248).

3. Kingdom is within: " The kingdom of God does not come with

observation; nor will they say, `See here!' or `See there!' For

indeed, the kingdom of God is within [or among] you. " Luke 17:20-21

4. Kingdom approached through understanding: " When Jesus saw that he

had answered wisely, he said to him " You are not far from the

kingdom of God. " Mark 12:34

5. Kingdom accepted like a child: " I tell you the truth, anyone who

will not receive the kingdom of God like a little child will never

enter it. " Mark 10:15

6. Kingdom entered through spiritual rebirth: " no one can enter the

kingdom of God unless he is born of water and the Spirit " John 3:5

7. Kingdom entered through doing the will of God: " Not everyone who

says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only

he who does the will of my Father who is in heaven. " Matthew 7:21

8. Kingdom peopled by the righteous: " Do you not know that the

wicked will not inherit the kingdom of God? " 1 Corinthians 6:9

9. Other kingdoms: " If Satan is divided against himself, how can his

kingdom stand? " Luke 11:18

10. John L. McKenzie, Dictionary of the Bible, Simon & Schuster,

1995, p 480

11. Dodd, C.H., " The Parables of the Kingdom, " (Fontana 1961), p.29.

(public domain)

12. Strong's Greek Dictionary, webpage, retrieved June 24, 2006

13. Cobb, John and David Tracy, Talking About God: Doing Theology in

the Context of Modern Pluralism, Seabury Press, 1983, webpage,

retrieved June 24, 2006

14. Chilson, Richard (2001). Yeshua of Nazareth: Spiritual Master.

Notre Dame, IN: Sorin Books

15. " As long as we hold onto good qualities and good actions, this

world will be the hereafter, and our life here will be a life in

heaven, a life of grace " . M. R. Bawa Muhaiyaddeen, Islam & World

Peace: Explanations of a Sufi, The Fellowship Press, 2004, p 34

16. Kevin Hart, The Experience of the Kingdom of God, webpage,

retrieved June 24, 2006

17. " Von dem Zwecke Jesu und seiner Junger. " Noch ein Fragment des

Wolfenbuttelschen Ungenannten. Herausgegeben von Gotthold Ephraim

Lessing. Braunschweig, 1778, 276 pp. (The Aims of Jesus and His

Disciples A further Instalment of the anonymous Woltenbiittel

Fragments. Published by Gotthold Ephraim Lessing. Brunswick, 1778.)

18. For references of the Kingdom as gospel, see Mark 1:14, 15; Luke

4:43, 9:2, 6, & 11; 16:16, etc. For evidence of the destination for

the righteous see Matthew 7:21, 25:31-34; Luke 13:28-29. Also

compare Jesus equating " eternal life, " " entering into life, "

the " kingdom of heaven, " " kingdom of God, " " being saved, "

and " eternal life " in Matthew 19:16-30.

19. What Does the Bible Tell Us about Heaven? , Dr. Ed Young.

Retrieved on 2007-11-19.

20. Dodd, C.H., " The Parables of the Kingdom, " (Charles Scribner's

Sons, 1961) (public domain)

21. Crossan, John Dominic, " The Historical Jesus: The Life of a

Mediterranean Jewish Peasant, " (Harper, 1991) (public domain)

22. Schweitzer, Albert, " The Quest for the Historical Jesus, "

(Black, 1910) (public domain)

23. Bultmann, Rudolph, " History and Eschatology: the presence of

eternity, " (Harper & Row, 1962) (public domain)

24. Perrin, Norman, " The Kingdom of God in the Teaching of Jesus, "

(SCM, 1963) (public domain)

25. Weiss, Johannes, " Jesus' Proclamation of the Kingdom of God, "

(Scholars, 1985) (public domain)

26. Beavis, Mary Ann, " Jesus & Utopia: Looking for the Kingdom of

God in the Roman World, " (Fortress Press, 2006) (public domain)

27. Barry, William (1990). Paying Attention to God. Notre Dame, IN:

Ave Maria Press

28. Harrington, Daniel J., " The Now and Future Kingdom, " American

Catholic (May 2006), online at

http://www.americancatholic.org/Newsletters/JHP/aq0506.asp, accessed

August 26, 2006.

29. " What Does the Bible Really Teach " pp. 215-218 '1914—A

Significant Year in Bible Prophecy'

30. " Do You Recognize the Sign of Jesus' Presence? " [1]

31. " The Good News They Want You to Hear " [2]

32. `The Great Crowd to Live in Heaven? Or on Earth?' " Jehovah's

Witnesses—Proclaimers of God's Kingdom 1984, p. 167.

33. [Elisabeth Schussler Fiorenza, A Feminist Theological

Reconstruction of Christian Origins, Crossroads, New York, 1992

 

 

--------------------------------

 

" You have to take a stand in your family, in your surroundings, with

your friends, and you have to tell them, " You better all get

realized. " The reason for that is that the Christ who crucified

Himself is going to come back with his Eleven Forces of Destruction.

And when He starts He is not going to ask you to take any

Realization. No one is going to be bothered whether you are going to

hell. He will just sort out. But those who have got Realization will

enter into the Kingdom of God. You have to enter into the Kingdom of

God here, as I say, in the Seventh Chakra. "

 

Shri Madhumati Devi

The New Age Has Started, Houston, USA — Oct. 6, 1981

 

Madhumati (717th): Madhu stands for bliss. She is Brahmananda

Herself or She is of the form of Mantras in Veda beginning with

Madhu. There are seven states of consciousness called Jnana-

Bhumikas, the highest of them being called Madhumati. Only highest

evolved souls called Paramahamsas reach this stage which is

beyond `Dhyana.' She is that stage Herself.

 

 

-

 

" As soon as the Sahasrara was opened the whole atmosphere was filled

with tremendous Chaitanya. And there was tremendous Light in the

sky. And the whole thing came on the Earth — as if a torrential rain

or a waterfall — with such tremendous force, as if I was unaware and

got stupefied. The happening was so tremendous and so unexpected

that I was stunned and totally silent at the grandeur.

 

I saw the Primordial Kundalini rising like a big furnace, and the

furnace was very silent but a burning appearance it had, as if you

heat up metal, and it had many colors. In the same way, the

Kundalini showed up as a furnace, like a tunnel, as you see these

plants you have here for coal burning that create electricity. And

it stretched like a telescope and came out one after another, Shoo!

Shoo! Shoo! Just like that.

 

And the Deities came and sat on their seats, golden seats, and then

they lifted the whole of the head like a big dome and opened it, and

then this torrential rain complete drenched Me. I started seeing all

that and got lost in the Joy. It was like an artist seeing his own

creation, and I felt the Joy of great fulfillment.

 

After coming out of this beautiful experience I looked around and

saw human beings so blind and I became absolutely silent, and

desired that I should get the cups to fill the Nectar . . . "

 

Shri Niskala Devi

Opening Of The Primordial Sahasrara

Sahasrara Puja, Paris, France — May 5, 1982

 

(Niskala [140th]: Indivisible — Complete)

 

 

----------------------------

 

" Today we are celebrating the opening of the Sahasrara. On this day

I must say it was a Great Happening that took place on all the

humanity. It was such an achievement, which I never realized before.

Now I can see that without Self-Realization it would have been

impossible to talk to people.

 

Then this happened! I thought that how I will talk to people about

it because no one would understand Me and it would be a big mistake

on My part to say something about Sahasrara because even about

Sahasrara nowhere in the scriptures something was described. It was

absolutely an ambiguous description I would say where people could

not even have thought there is a realm beyond Sahasrara, and one has

to enter that realm where is the Reality.

 

That time what I saw around Me was darkness and unless and until

there are many Lights, people will never realize that how important

it is to have Light. "

 

Shri Puratana Devi

You Dissolve Into The Divine Power

Adi Shakti Puja, Cabella, Italy — June 9, 1996

 

Puratana (801st): Primordial or Ancient.

 

 

---------------------------

 

" Today is a great day for us, for all the Sahaja Yogis that on this

day . . . the Sahasrara was opened out. It was just a miracle I

should say because I didn't think that I am at a point where it

could be done. So I wanted to wait but some things happened that

made Me think that it had to be opened. It was in such a situation

that I felt if I delayed it anymore now it may help these false

gurus to spread their nonsense all over. "

 

Shri Brahmani Devi

To Achieve Complete Freedom, Sahasrara Puja

Cabella, Italy — May 7, 1995

 

Brahmani (821st): By `Brahma' is meant the `Anandamaya-Kosa'

and `Ani' means the tail or `Pucchagra.' According to

sruti `Brahmapuccham pratistha' She dwells in the tail

of `Anandamaya-Kosa' or `Ani' means one who moves the Reality to

action, i.e., indwelling Power of Reality.

 

 

----------------------------

 

" For all of us the seekers the last work of the Divine of opening

the last centre in the Great Primordial Being was done on the 5th of

May, 1970. It is the greatest event of all the spiritual happenings

of the Universe. It was done with great care and great attachment.

It is not in the limits of human understanding how things are worked

in the heavens. It is your fortune and God's Love that has worked

this one.

 

Without this happening there could not have been a possibility to

give mass Realization to people. One could have done it on one or

two persons here and there, but to give such a mass awakening could

not have been possible. "

 

Shri Sasvataisvarya Devi

Opening Of The Primordial Sahasrara

Sahasrara Puja, Paris, France — May 5, 1982

 

Sasvataisvarya (952nd): Eternal Kingdom of dominion. She is always

the Giver of Eternal Bliss, the greatest dominion

 

 

-------------------------------

 

" So it was a turmoil . . . and at this turmoil state only Adi Shakti

had to come to establish the Dharma . . .

 

When I was born I was shocked at the way people were. At that time I

don't think I met many seekers . . . First I thought I've come a

little early . . . but then I saw these horrible false gurus also

throwing their charms on people and trying to control them. That

made Me really, really think that now I'd better stop worrying as to

what sort of people there are — let's start! And that's how the

first Brahmarandhra Chedan took place in India. It was 5th May,

1970 . . . in the morning time. "

 

Shri Niskriya Devi

Incarnation Of God's Divine Love

Adi Shakti Puja, Cabella, Italy — June 6, 1993

 

Niskriya (182nd): Beyond all action. Nothing is prohibited or

enjoined to Her; or no need for any action.

 

 

-----------------------------

 

" You know that I reside in the Sahasrara. I incarnated on the Lotus

of 1000 Petals; that is why I could break it open also. "

 

Shri Svatmananda-Lavibhuta Brahmadyananda-Santatih Devi

Jump Into The Ocean Of Love

Sahasrara Puja Sorento, Italy — May 6, 1989

 

Svatmananda-Lavibhuta Brahmadyananda-Santatih [365th]: All the bliss

enjoyed by the beings from Brahma downwards put together is but a

drop in the ocean of Bliss enjoyed by Herself. )

 

 

-----------------------------

 

" By saying there's no God, God doesn't disappear. He is very much

there. Sahaja Yoga is the only way you can prove the existence of

God and all that is said so far about all these Incarnations because

the Seventh Chakra is now open. You get your Realization, and you

become the spirit. It is so imminent that the Seventh Chakra had to

be opened so that you pass from one life level to another level. "

 

Shri Abala-gopa-vidita Devi

Geneva, Switzerland — June 13, 1985

 

Abala-gopa-vidita [994th]: Known even to ignorant ones like children

and untutored like Gopa or cowherds.

 

 

-------------------------------

 

" What is the meaning of going into meditation? It means you have got

connected to the Paramchaitanya, the All-Pervading Power. The minute

you are in meditation you have established Oneness with the

Paramchaitanya. "

 

Shri Chakra-raja-ratha-rudha-sarvayudha-pariskrta Devi

 

Chakra-raja-ratha-rudha-sarvayudha-pariskrta (68th): Mounted on the

chariot or Sri Chakra. She is armed with all the weapons i.e.

powers. She has three bodies: the Stula, Suksma and Karana which are

represented by the three Chakra — Sri-Chakra, Geya-Chakra and Kiri-

Chakra. Geya Chakra is mounted by Mantrini i.e., mind. Kiri Chakra

is mounted by Varahi, i.e., Buddhi. Her weapons are there in the

microcosm. They are good qualities like Soma and Dama, truth, and

righteousness, distinguishing between real and unreal and developing

a cosmic view of the Reality. They are for fighting the ego

(Bhanda); with the help of these qualities the enlightened mind

realises the Ultimate Reality as an all-pervading consciousness.

 

 

------------------------------

 

" This Kundalini is the one which is called as the Kumbha; in

Sanskrit language means the Aquarius. We call it as Aquarius, as one

of the Signs, and is the same as Khumba in Sanskrit language.

 

So it is the Age of Aquarius, is the Age of the Kundalini. . . which

will nourish, which is the Mother within you, which will rise, will

give you the completeness of it. And which will connect you with

your Spirit which ultimately gives you the enlightenment by which

you become Collectively Conscious.

 

Shri Srikanthardha-saririni Devi

USA — September 16, 1983

 

Srikanthardha-saririni (392nd): Half the body of Sri-kantha, I.e.

Siva is Hers. The equal status of Siva and Shakti are indicated by

this name.

 

 

--------------------------

 

" Without breaking the Sahasrara we could not have achieved the

ascent en masse. . . . To keep Sahasrara open should be very easy if

the western brains could understand and be aware of your Mother.

When your Mother is the Deity of Sahasrara the only way to be able

to keep the Sahasrara open has to be complete surrendering. For that

many ask Me, " How do we do it'? " It's a very funny question. It is

irrelevant. If your Sahasrara has been opened by someone, and

luckily that is the Deity before you, it should be the easiest thing

to surrender.

 

But it is not . . . What is surrendering? . . . What do you have to

surrender? A drop has to dissolve in the Ocean to become the Ocean,

and a drop cannot be greater than the Ocean — can it be? So what is

the surrendering? Surrendering of our conditionings, of our ego, and

the artificial barriers we have built around us . . .

 

But one should know this is the greatest of greatest opportunity for

you, not for the Divine. If you are not available the Divine can

find its own way of fulfilling its Last Culmination of Expression.

Even to understand how immense the task is you need a surrendering

heart..

 

The area of the Sahasrara is the realm of God. When the

Brahmarandhra opens fully then the heavens open within yourself. The

Kundalini, which has risen up and given you Realization, creates the

opening by which the Divine starts pouring all its subtleties inside

your brain . . .

 

All of us can achieve that state of Nirvikalpa. . . After Nirvikalpa

you cannot come down . . . . "

 

Shri Kantardha-vigraha Devi

You Have To Be In Nirvikalpa, Vienna, Austria — May 4, 1985

 

Kantardha-vigraha [861st]: Having a form half of which is a `female'

i.e., Ardha-narisvara: showing the dual concept of Reality as the

united aspect of Siva and Shakti.

 

 

----------------------------

 

" When the Kundalini enters the Agnya Chakra, She enlightens it. Then

Christ within you is enlightened or awakened. He sucks both these

balloons of ego and the super-ego and the whole Agnya Chakra opens.

There is simultaneous opening of the Sahasrara. I saw the Sahasrara

of the Virata open. It was like tongues of flames. Just like when

you dissect the human brain, its cross-section looks like petals of

flame. In the center of it, it looks like a yellow hole. The opening

of the Sahasrara is sudden. With a bang it opens. "

 

Sri Durlabha Devi

 

Durlabha (188th): Hard to attain

 

 

-----------------------------

 

" I know all beyond the Vaikuntha but I have not revealed it so far.

It will be slowly revealed by Me because people have not been

prepared yet to become capable of absorbing it. "

 

Shri Sukhprada Devi

Shiva Puja, Bombay, India — February 26, 1987

 

Sukhaprada [192nd]: Confers happiness or bliss or Moksa which is

Nirvana-Sukha, the Bliss of Liberation.