The Savior said, The One Who Is is ineffable ... no nature has known the One Who Is

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The Savior Appears to His Followers After the Resurrection

 

(After he rose from the dead, his twelve disciples and seven women

continued to be his followers. They went to Galilee, up on the

mountain called " Prophecy and Joy. " As they gathered together, they

were confused about the true nature of the universe, and the plan of

salvation, and divine forethought, and the strength of the

authorities, and everything the Savior was doing with them in the

secret plan of salvation. Then the Savior appeared, not in his

previous form but in invisible spirit. He looked like a great angel

of light, but I must not describe his appearance. Mortal flesh could

not bear it, but only pure and perfect flesh, like what he taught us

about, in Galilee, on the mountain called Olivet.

 

He said, " Peace be with you. My peace I give to you. " They all

marveled, and they were afraid.

 

The Savior laughed and said to them, " What are you thinking about?

Are you confused? What do you want to find out about? "

 

Philip said, " About the nature of the universe and the plan of

salvation. "

 

The Savior said to them, " I want you to know that all people born on

earth from the foundation of the world until now are of dust, and

though they have inquired about God, who he is and what he is like,

they have not found him. The wisest of people have speculated on the

basis of the order and movement of the universe, yet their

speculation has missed the truth. It is said that philosophers

voice three distinct opinions about the order of the universe, and

they disagree with each other. Some of them say that the world

governs itself, others say that divine forethought governs it, still

others that fate is in charge. All these opinions are wrong. Of the

three opinions I have just mentioned, none of them comes close to the

truth. They are mere human opinions.

 

" I have come from infinite light; I am here, and I can tell you

exactly what the truth is. For any life that comes from itself is

defiled, made by itself. Forethought lacks wisdom. Fate remains

senseless.

 

" It is given to you, however, to know the truth. Whoever deserves

knowledge will receive it, whoever has not been conceived by the

semen of unclean sexual rubbing but by the first one who was sent,

for that person is immortal among mortal people. "

 

Matthew said to him, " Master, no one can find truth except through

you. Teach us the truth. "

 

The Savior said, " The One Who Is is ineffable [indescribable]. From

the foundation of the world until now, no power, no authority, no

creature, no nature has known the One Who Is. Only the One Who Is,

and anyone to whom this One wishes to give revelation through the

emissary from the first light, knows the One Who Is. Henceforth, I am

the great Savior.

 

The One Who Is is

immortal and eternal, and being eternal, is without birth,

for whoever is born will die;

unconceived, without a beginning,

for whoever has a beginning has an end;

undominated, without a name,

for whoever has a name has been made by another;

unnamable, with no human form,

for whoever has a human form has been made by another.

The One Who Is has an appearance of its own,

not like anything you have seen and received,

but an alien appearance that surpasses everything

and is superior to the universe.

It looks everywhere and beholds itself in itself.

 

The One is infinite,

incomprehensible,

and constantly imperishable.

The One is unequalled,

immutably good,

without fault,

eternal,

blessed,

unknown,

yet it knows itself.

The One is immeasurable,

untraceable,

perfect,

without defect.

The One is blessed,

imperishably,

and is called the Father of all. "

 

The Nag Hammadi Scriptures (The International Edition)

Edited by Marvin Meyer; Advisory Board: Wolf-Peter Funk, Paul-Hubert

Poirier,

James M. Robinson; Introduction by Elaine H. Pagels

The Wisdom of Jesus Christ, p.287-289

HarperCollins Publishers - New York

ISBN:978-0-06-052378-7

ISBN-10: 0-06-052378-6

 

 

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O Speak Almighty God!

 

Only God Almighty would be able to account for all the Messengers

sent down to Earth. His Religion had to be Universal, preached by all

His Messengers and found in all His Holy Scriptures. He had to be the

Ultimate Reality—His Truth had to be All Pervading, All Encompassing,

Unchangeable, Indestructible, Flawless and Absolute. This spiritual

song imploring the Almighty Creator—The Universal Soul—to remove the

veil of ignorance was sung again, and again, and again:

 

O Ek suki yaha lakoh mein.

O Only one in a hundred thousand is in bliss.

 

Ansoo hai croroh ankhoh mein.

There are tears in millions and millions of eyes.

 

Hum neh gin gin har takdir dekhi.

I have counted and seen every fate for years,

 

Ek hasta hai dush rote hai

Only one soul laughs while ten are in tears.

 

Kuch bhol Prabhu yeh kya Maya

O! Speak Almighty God what is this Illusion,

 

Tera khel samaj meh nah aya

Your Divine Play is all confusion and delusion.

 

For weeks The Almighty Creator was asked, amid a profusion of tears,

to reveal the Truth. Repeatedly He was implored to answer the meaning

of life, creation, and this useless, empty human existence. Above

all, He was begged for the Truth that would destroy the falsehood

that the religious regimes had deluded him and the rest of humanity.

What was desired was the Absolute Truth of the Absolute Creator, not

the conflicting gods of various organized religions. Any god that

could not explain and account for the other Messengers was not God.

Any yahweh that only cared for his kind was not Yahweh. Any allah

that had only one messenger was not Allah. Any prabhu that was found

only in a single scripture was not Prabhu. Any buddha that had no

Knowledge of His Kingdom was not Buddha.

 

The Supreme Creator had to be the Lord of all Messengers that came on

Earth. His Truth had to be found in all Scriptures that humans

possessed. His Reality had to be Absolute, Irrefutable, and All

Compassing. Then, and only then, will He be acknowledged as God The

Almighty.

 

Shri Adi Shakti: The Kingdom Of God, 1999, page 50

 

 

“ “Some clergy are making the provocative suggestion that Christians

should abandon the idea of “one true faith” altogether. “We don't

have a monopoly on God's truth,” says Anglican Bishop Michael

Ingham. “Jesus encountered people of other faiths respectfully.” In

his just-published book, Mansions of the Spirit, the Vancouver cleric

calls for a new vision of a God who reveals himself in all the great

religions. Adds Ingham: “The task of Christianity today is to remove

some of its inflated claims for itself.” ”

 

Maclean's (December 15, 1997)

 

 

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To all devotees of the Adi Shakti,

 

i would highly recommend, if possible even insist that everyone

purchase this superb " Upanishad Amrut " , a 2 CD set presented by the

Divine Life Society in either English or Hindi.

 

'Upanishad Amrut' (Amrut means Nectar) is a distillation of the

essence embedded in the deeply spiritual thinking underlying

the 'Vedas'. The album contains recitations of shlokas (hymns)

from ten of the Upanishads in Sanskrit. Shankar Mahadevan

and Dewaki Pandit have rendered the recitations, put to music

by the Santoor maestro, Pandit Shivkumar Sharma. After each

shloka recitation, the underlying philosophy and meaning is

explained by Swami Chidanandji Maharaj, President of the

Divine Life Society. His explanations have been presented in

two versions, Hindi and English, to capture a wider audience.

Musical accompanists: Pandit Bhawani Shankar - Pakhawaj,

Dhruba Ghosh - Sarangi, Rakesh Chaurasia - Flute, Indrajit

Kumar Sharma - Keyboard.

 

You may listen to samples of Upanishad Amrut at:

 

http://www.amazon.com/Upanishad-Amrut-P-S-Sharma/dp/B00000JH90

 

According to Juan Mascaro, The Upanishads " One of the messages of

the Upanishads is that the Spirit can only be known through union

with him, and not through mere learning. And can any amount of

learning make us feel love, or see beauty or hear the `unheard

melodies'? Some have only seen the variety of thought in the

Upanishads, not their underlying unity. To them the words in the

sacred texts might be applied: " Who sees variety and not the unity

wanders on from death to death. "

 

The spirit of the Upanishads is the Spirit of the Universe. Brahman,

God himself, is their underlying spirit. The Christians must feel

that Brahman is God, and the Hindu must feel that God is Brahman.

Unless a feeling of reverence independent of the barriers of names

can be felt for the ineffable, the sayings of the Upanishads is

true: " Words are weariness, " the same idea expressed by the prophet

that " Of making many books there is no end. "

 

The Holy Spirit may be the nearest translation of Brahman in

Christian language. Whilst God the Father and God the Son are in the

foreground of the mind of many Christians, the Holy Spirit seems to

receive less adoration. And in India the Brahman of the Upanishads

is not as popular as Siva, Vishnu or Krishna. Even Brahma, the

manifestation of Brahman as creator, and not to be confused with

him, is not living in the daily devotions of the Hindu, as are the

other two gods of the trinity, Siva and Vishnu. The Upanishads

doctrine is not a religion of the many; but rather the Spirit behind

all religions in their central theme repeated in such a wonderful

variety of ways.

 

Brahman in the Universe, God in his transcendence and immanence is

also the Spirit of man, the self in every one and in all, Atman.

Thus the momentous statement is made in the Upanishads that God must

not be sought as something far away, separate from us, but rather as

the very inmost of us, as the higher Self in us above the

limitations of our little self. Thus when the sage of the

Upanishads is pressed for a definition of God, he remains silent,

meaning that God is silence. When asked again to express God in

words, he says " Neti, neti, " " Not his, not this " ; but when pressed

for a positive explanation he utters the sublimely simple words " TAT

TWAM ASI, " " Thou art That. "

 

The Taittiriya Upanishad says this in the Ninth Chapter:

 

" He who knows the Bliss of Brahman, whence words together with the

mind turn away, unable to reach It? He is not afraid of anything

whatsoever. He does not distress himself with the thought: " Why did

I not do what is good? Why did I do what is evil? " . Whosoever knows

this regards both these as Atman; indeed he cherishes both these as

Atman. Such, indeed, is the Upanishad, the secret knowledge of

Brahman. "

 

The essence of the Upanishads is that beyond everything known and

unknown is the unchanging Ultimate Reality of Brahman. The vast

majority of human beings do not know Brahman. That is why the Savior

said " I want you to know that all people born on earth from the

foundation of the world until now are of dust, and though they have

inquired about God, who he is and what he is like, they have not

found him. " And if you have to take even a single step in any

direction to find Him you will be going the wrong way. Without

question, you have not realized your Self. Period!

 

regards to all,

 

 

jagbir

 

 

 

“He to whom the enjoyment of worldly happiness appears tasteless, he

who takes no delight in anything of the world—money, name, creature

comforts, sense pleasure—becomes sincerely grief-stricken for the

vision of the Mother. And to him alone the Mother comes running,

leaving all Her other duties.”

 

Sri Ramakrishna, The Gospel of Sri Ramakrishna, Ramakrishna-

Vivekananda Center, 1958, p. 367.

 

 

“This world is afflicted by many accumulated layers of sin and

delusion, and most people are not in touch with their original, true

selves. God cannot easily be felt or experienced; the truth cannot

easily be understood or practiced. Without God and the guidance of

truth, the mind is rudderless, drifting aimlessly in a sea of vain

desires and false conceptions. In such a condition, even the best

efforts at spiritual growth may fail. Yet time and again God reveals

himself to those who seek him in faith.”

 

World Scripture, International Religious Foundation, Paragon House

Publishing, 1995, p. 535.

 

 

Those, upon whom He casts His Glance of Grace come to meet the Guru.

Shedding the residues of their sinful mistakes . . .

This world is asleep in emotional attachment to Maya. Forgetting the

Naam, the Name of the Lord, it ultimately comes to ruin.

The One who put it to sleep shall also awaken it. Through the Guru's

Teachings, understanding dawns.

One who drinks in this Nectar shall have his delusions dispelled. By

Guru's Grace, the state of liberation is attained.

 

Sri Guru Granth Sahib (Maajh, Third Mehl, p. 111-12.)

 

 

“Although God, it was believed, had no need to become incarnate and

did not take any animal or human form, nevertheless one quality is

assumed for the purpose of revelation, that of speech. In this

respect, in Sikhism God is saguna as well as nirguna [1:75], a

personal God, the divine Guru and inner teacher. Whoever becomes

aware of the inner activity of God as Guru, and responds to that

voice by obedient living, attains spiritual liberation while in this

present body. The effects of karma have still to be worked out but no

more karma will be accumulated. At death the spirit will live in

divine presence, never to be reincarnated. Effort cannot induce this

immanent revelation, it is a sovereign act of God's will, an act of

divine grace.”

 

A Handbook of Living Religions. John R. Hinnells, Penguin Books,

1991, p. 249.

 

 

The Self is not to be obtained by instruction, nor by intellect, nor

by much learning.

He is to be obtained only by the one whom He chooses. To such a one

the Self reveals His own person.

 

Mundaka Upanishad 3.2.3; Katha Upanishad 1.2.23