Shri Mataji: But you are so fortunate that the Formless has become a Form for

[Guest guest]

The Second Day: The Divine Mother (Shakti)

 

The next evening Bhupinder gave Kash specific instructions and a

mantra to be recited before going into meditation. As directed, Kash

put his right palm on the ground and uttered this sacred mantra four

times:

 

" Om Twameva Sakshat Shri Ganesha Sakshat

Shri Adi Shakti Mataji Shri Nirmala Devi Namoh Namah. "

 

The dormant Kundalini energy inside his sacrum bone sprang into life,

coursed through the central nervous system, and pierced his Sahasrara

since his rebirth on this Earth as Kash(winder) Singh.

 

As he came through the celestial clouds and opened his spiritual

eyes, the Great Adi Shakti was there to receive him. The sight of Her

standing right in front stunned the young child. Who was this

stunningly beautiful young Woman who had appeared out of nowhere in

this Divine Paradise? Who was this extremely attractive Being, all

enfolded in a dazzling red and white sari, who had come to greet him?

 

In the first place where was he?

 

Shri Maharajni Devi smiled and held out Her Hands, with open,

upturned palms. She told him to do the same and put his down turned

palms over Her open palms. As Kash did so he found himself being

levitated a few inches off the ground. Both began traveling towards

the extremely brilliant Light, quickly reaching it and slowing down

to a standstill.

 

A short distance away was a majestic golden Throne. Kash realized it

was the same place he had seen the day before, for it was still under

the same Light.

 

The Great Sacred Mother walked to the Throne and sat on it. Kash

followed and squatted before Her, the luxuriant clouds providing

extreme comfort.

 

He did not even bow down to Her for he had no idea what to do. All he

knew that he had been meditating on Earth in Montreal, Canada and now

he was in some strange land sitting before a very beautiful Woman on

a majestic Golden Throne. He was sure that he was not dreaming, but

just what was going on?

 

Shri Sarvaruna Devi then told him that they should meditate.

 

Both simultaneously raised their Kundalinis and Kash realized that

the Great Divine Mother was repeating the same method of Kundalini

awakening he had been taught by his father’s friend. She brought both

Her Hands together and from the Mooladhara Chakra continuously

encircled the left with the right, slowly rising all the way to the

Sahasrara Chakra.

 

Shri Maha Avatar Devi then tied a knot just above the Brahmarandhra

(top of head). This was repeated two more times. Then She opened Her

left palm, resting it on the left knee, and with the right hand drew

a protective arch over the entire body from left to right. This was

done seven times. She then joined both palms in Namaskar and closed

Her eyes. Both lapsed into meditation.

 

The attainment of the state of Sahaj Samadhi came instantly to Kash.

The onrushing bliss was beyond description as the thoughtless state

intensified the indescribable Joy. Wave upon wave of Paramchaitanya

buffeted him into spiritual ecstasy. The spirit had merged into the

Spirit. The human had become the Divine. The drop had become the

Ocean. The individual consciousness had become the Universal

Consciousness. Time lost its essence and he could have easily

remained suspended in this bliss for hours, even days.

 

After about 20 minutes the Spirit of the Living God tapped him on his

shoulders, and immediately he came out of Nirvana. She told him that

it was time to go.

 

Kash did not even thank Her, so dazed was he by this spiritual

experience. He just closed his spiritual eyes and descended through

the thick layer of clouds, back to this planet known as Earth.

 

When he opened his physical eyes he was at 3495 Ivan Franco 107,

Lachine, Montreal, Canada.

 

Again the young child confronted his skeptical father and declared

the Truth he had just witnessed.

 

Maharajni: [2nd]: The Great Empress. In this name the second act of

Her, ‘Sthiti’ is indicated. ‘Yena Jatani Jivanti’: By whom all

creatures live — Taittiriya Upanisad 3.1. She, who rules the entire

Universe and, is its law and its execution. Every law or truth that

man discovers is just a glimpse of that great will or law of that

Great Empress.

Sarvaruna: [50th]: From head to foot She is faultlessly beautiful.

 

http://adishakti.org/meeting_his_messengers/shri_ganesha.htm

 

 

" Meditation is a very general word. It is not a word that explains

all the three steps one has to take for meditating. But in Sanskrit

language they have very clearly said, how you have to move in your

meditation.

 

First is called as Dhyana, and second is called as Dhaarna; and the

third is called Samadhi. Luckily Sahaja Yoga is such a thing that you

get everything in a bundle. You avoided everything else and you got

the Samadhi part. That's the beauty of it. The first part of

meditation is the Dhyana. First when you have seeking, you put your

attention towards the object of your worship. That is called as

Dhyana. And the Dhaarana is the one in which you put all your effort.

Concentrate all your effort. But this is all drama for people who are

not realised. For them it's just a sort of an acting that they do.

 

But for a realised soul it is a reality. So the first, the Dhyana,

you have to do. Some do it of the Form, another of the Formless. But

you are so fortunate that the Formless has become a Form for you. No

problem, you don't have to go from Form to Formless, from Formless to

Form; it's all there, in a bundle. So you concentrate, or think of

some Deity, or some point for Nirakar, for the Formless, or of

Nirakar itself. "

 

Shri Mataji Nirmala Devi

January 1984

 

 

" If you are unable to meditate upon My Eternal and Supreme form, fix

your attention on My qualified form, and this, is infinitely

changeable with time and circumstance, can be grasped by the mind.

Whatever form of Mine your mind is capable of grasping, meditate upon

that. O father, identify yourself with that, worship it. But My

niskala form, bare consciousness, pure and calm, freed from all

attributes, One only, Eternal and Supreme; that Supreme Abode can

only be obtained through knowledge [jnana] and with great ifficulty. "

 

Shri Devi to Himavat in Kurma Purana

(R. A. Sastry, Lalita-Sahasranama,

The Adyar Library and Research Centre, Madras, 1988, p 30.)

 

 

" The Goddess (Devi) is the great Shakti. She is Maya, for of Her the

maya which produces the sangsara is. As Lord of Maya She is Mahamaya.

Devi is a-vidya (nescience) because She binds and vidya (knowledge)

because She liberates and destroys the sangsara. She is Prakriti, and

as existing before creation is the Adya (primordial) Shakti. Devi is

the vachaka-shakti, the manifestation of chit in Prakriti, and the

vachya-shakti, or Chit itself. The Atma should be contemplated as

Devi. Shakti or Devi is thus the Brahman revealed in Its mother

aspect (shri-mata) as Creatrix and Nourisher of the worlds. Kali says

of Herself in Yogini Tantra " Sachchidananda- rupaham brahmaivaham

sphurat-prab-ham. " So the Devi is described with attributes both of

the qualified Brahman; and (since that Brahman is but the

manifestation of the Absolute) She is also addressed with epithets,

which denote the unconditioned Brahman. She is the great Mother

(Ambika) sprung from the sacrificial hearth of the fire of the Grand

Consciousness (chit); decked with the Sun and Moon; Lalita, " She who

plays " ; whose play is world-play; whose eyes playing like fish in the

beauteous waters of her Divine face, open and shut with the

appearance and disappearance of countless worlds now illuminated by

her light now wrapped in her terrible darkness.

 

The Devi, as Para-brahman, is beyond all form and guna. The forms of

the Mother of the Universe are threefold. There is first the Supreme

(para) form, of which, as the Vishnu-yamala says, " none know. " There

is next her subtle (sukshma) form, which consists of mantra. But as

the mind cannot easily settle itself upon that which is formless, She

appears as the subject of contemplation in Her third, or gross

(sthula), or physical form, with hands and feet and the like as

celebrated in the Devi-stotra of the Puranas and Tantras. Devi, who

as Prakriti is the source of Brahma, Vishnu, and Mahesh-vara, has

both male and female forms. But it is in Her female forms that She is

chiefly contemplated. For though existing in all things, in a

peculiar sense female beings are parts of Her. The Great Mother, who

exists in the form of all Tantras and all Yantras, is, as the Lalita

says, the " unsullied treasure-house of beauty " ; the Sapphire Devi,

whose slender waist, bending beneath the burden of the ripe fruit of

her breasts, swells into jewelled hips heavy with the promise of

infinite maternities.

 

As the Mahadevi She exists in all forms as Sarasvati, Lakshmi,

Gayatri, Durga, Tripura-sundari, Anna-purna, and all the Devi who are

avatara of the Brahman....

 

Besides the forms of the Devi in the brahmanda there is Her subtle

form called Kundalini in the body (pindanda). These are but some only

of Her endless forms. She is seen as one and as many, as it were, but

one moon reflected in countless waters. She exists, too, in all

animals and inorganic things, since the universe with all its

beauties is, as the Devi Purana says, but a part of Her. All this

diversity of form is but the infinite manifestations of the flowering

beauty of the One Supreme Life, a doctrine which is nowhere else

taught with greater wealth of illustration than in the Shakta

Shastras, and Tantras. The great Bharga in the bright Sun and all

Devatas, and, indeed, all life and being, are wonderful, and are

worshipful, but only as Her manifestations. And he who worships them

otherwise is, in the words of the great Devi-bhagavata, " like unto a

man who, with the light of a clear lamp in his hands, yet falls into

some waterless and terrible well. " The highest worship for which the

sadhaka is qualified (adhikari) only after external worship and that

internal form known as sadhara, is described as niradhara. Therein

Pure Intelligence is the Supreme Shakti who is worshipped as the Very

Self, the Witness freed of the glamour of the manifold Universe. By

one's own direct experience of Maheshvari as the Self She is with

reverence made the object of that worship which leads to liberation. "

 

Shiva and Shakti

www.globusz.com/ebooks/Mahanirvana/shiva.html