Sakti or Devi is the Sacred Mother; the Seer, the Seen and the Seeing

From: "jagbir singh"
Date: Tue Jan 18, 2005 6:40 am
Subject: Sakti or Devi is the Sacred Mother; the Seer, the Seen and the Seeing

--- In shriadishakti@yahoogroups.com, "jagbir singh"
wrote:

>
> The Great Divine Mother converses with all the Messengers in the
> Kingdom of God in different languages. Kash had heard Her talking
> with Shri Krishna, Shri Shiva, Shri Buddha and others in Sanskrit,
> with Prophet Muhammad in Arabic, and with Guru Nanak in probably
> Gurumkhi (Kash said that it was a bit different than Sanskrit).
> All of Kash's conversations with Her were in English. ...
>
> We have to again remind that only the Great Adi Shakti in the
> Kingdom of God knows all languages. Her human incarnation in the
> physical form as Shri Mataji Nirmala Devi does not. All said and
> done, one thing becomes certain: only the Holy Spirit has the
> ability to understand and converse in all languages. That is why
> one can ask help from Her in any language. So you may supplicate
> to Her in your own mother tongue, or any other language for the
> matter.
>
> And over time i will continue to reveal the true nature of the
> Great Adi Shakti within. There are many other incidents and
> revelations to strengthen our faith in the Shakti within and Shri
> Mataji Nirmala Devi without, an incarnation necessary to enlighten
> and comfort humans during this Blossom Time.
>
>

The Sakti or Devi is thus the Brahman revealed in the mother aspect (Srimata) as creatrix and nourisher of the worlds. Her first name in the Sri Lalita Sahasranama is Sri Mata. The reason such names are taken from that scared text is because the Great Adi Shakti Herself acknowledged during Guru Puja at Camp Interval, Quebec, Canada on July 23, 1994, that Her original name is Shri Lalita Devi. Thus the 1000 names of Shri Lalita Sahasranama are attributed to Shri Mataji Nirmala Devi in the www.adishakti.org website.

The many other incidents and revelations i am talking about are mainly esoteric in nature. The entire Sri Lalita Sahasranama is esoteric in nature and i believe this to be the Book of Enlightenment (Kitab al Munir) that the Qur'an refers to:

And verily the Hour will come: There can be no doubt about it,
Or about (the fact) that Allah will raise up all who are in the graves.
Yet there is among men such a one as disputes about Allah,
Without knowledge, without guidance and without the Book of Enlightenment (Kitab Al Munir),
Disdainfully bending his side in order to lead men astray from the path of Allah:
For him there is disgrace in this life, and on the Day of Judgement,
We shall make him taste the Penalty of Burning (Fire)

surah 22:7-9 Al Hajj (The Pilgrimage)
(Abdullah Yusuf Ali, The Holy Qur'an, 1989.)

http://www.adishakti.org/kitab_al_munir.htm

So even the Qur'an proclaims that no Muslim will know about God Almighty (Brahman) without the Book of Enlightenment. Since Shri Mataji is His Ruh sent to declare that Al-Qiyamah (The Resurrection) has begun, and the Ruh within admits Her original name is "Lalita", then we have to assume that the Sri Lalita Sahasranama is the Book of Enlightenment. All Her 1000 names are esoteric in nature and anyone who understands them will know what God Almighty (Brahman) is within us and how His Shakti witnesses everything we humans do and recorded by the kundalini (which will bear witness against those who transgress). That Shakti is the Sacred Mother who lives within all beings and guides/protects/nourishes those who seek Her.

That is why my daughter once told me that we humans have three mothers - the physical mother who gave birth, the spiritual Mother within who nourishes and guides us, and Mother Earth who sustains all life. (But such knowledge is only admissible if it is experienced and cross-examined against the religious texts.) It is the Sacred Mother within that we now pay attention to and not Her external manifestation. His Shakti (Holy Spirit/Ruh) within is indeed the Seer, the Seen and the Seeing within all beings. He is the Knower, the Measurer. Both are one and the same, inseparable like the sun and its light.

jagbir

1) Sri Mata

— Sacred Mother (feminine); the Seer, the Seen and the Seeing.
— The Knower; the Measurer (masculine)
— "For Whom all creatures are born." Taittiriya Upanishad 3. 2

Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.

"The Goddess is the great Sakti. She is Maya, for of her the maya which produces the samsara is. As Lord of Maya she is Mahamaya. Devi is avidya because she binds, and vidya because she liberates and destroys the samsara. She is praktri and as existing before creation is the Adya Sakti. Devi is the Vacaka Sakti, the manifestation of Cit in Praktri, and the Vicya Sakti or Cit itself. The Atma should be contemplated as Devi. Sakti or Devi is thus the Brahman revealed in the mother aspect (Srimata) as creatrix and nourisher of the worlds. Kali say of herself in Yogini Tantra: "I am the bodily form of Saccidananda and I am the brahman that has emanated from brahman."

K. K. Klostermaier, Hinduism: A Short History,
Oneworld Pub., 2000, p. 211.

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

"O Goddess, who removes the suffering of Your supplicants, be
gracious!
Be gracious, O Mother of the whole world!
Be gracious, O Queen of the universe; Safeguard the universe!
You, O Goddess, are Queen of all that is movable and unmovable!
You alone has become the support of the world,
Because You do subsist in the form of Earth!
By You, who exists in the form of water, all this universe is filled,
O You inviolable in Your valor; You are the Gem of the universe,
You are Illusion sublime! All this world has been bewitched, O
Goddess;
You indeed when attained, are the cause of the final emancipation
from existence on Earth! . . .
O Goddess, be gracious!
Protect us wholly from fear of our foes perpetually,
As You have at this very time saved us promptly by the slaughter of
the demons!
And You bring quickly to rest the sins of all the worlds,
And the great calamities which have sprung, from the maturing of
portents!
To us who are prostrate be You gracious,
O Goddess, who takes away affliction from the universe!
O You worthy of praise from the dwellers of the three worlds,
Bestow Your boons on this world!

Markendeya Purana, Candi Mahatmya 10

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

They ask thee concerning the Spirit.
Say: "The Spirit (cometh) by command of my Lord:
Of knowledge it is only a little that is communicated to you."
If it were Our Will, We could take away that which We have sent thee by inspiration:
Then wouldst thou find none to plead thy affair in that matter against Us.
surah 17: 85-86 Al Isra' (Night Journey)
Abdullah Yusuf Ali, The Holy Qur'an

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

"The mother is the most lovable person for a living being. A child always calls upon his mother first when he is in difficulty. But a biological mother, though a symbol of divinity, can only remove physical difficulties and that too only partly. The Holy Mother is the causative and creative force of the entire universe. She is infinite and limitless. She is omnipresent both in forms and as formless. She is all powerful to remove all kinds of sorrows and sufferings.

Sri means Laksmi (goddess of wealth), Sarasvati (goddess of learning), prosperity, beauty, success, decorated with jewels, supreme intellect and one who can impart knowledge of vedas. Here Sri refers to the power of speech and Sabda-brahman.

Sri-mata is the progenitor of all - whole universe, Nature, Brahma, Vishnu, Mahesa. She is all supreme - Parabrahman. The three names of the Divine Mother - mata, rajni and isvari refer to the three phenomena of creation, preservation and destruction of the universe due to three aspect of the supreme.

Om Sri-Matre namah"

R. Prasad, Lalita-Sahasranama

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

"Shakti is the hidden power that turns matter into life. She is the divine spark, the flow of God's love.

Anyone who is connected with spirit has Shakti, which manifests in five ways that the God Herself manifests. (For the sake of simplicity I will use the word God and apply feminine pronouns whenever I have the goddess Shakti in mind.) As described in the ancient Shiva Sutras — "teaching about Shiva" — these are five powers:

Chitta Shakti: the awareness of God
Ananda Shakti: the bliss of God
Icha Shakti: the desire or intention to unite with God
Gyana Shakti: knowledge of God
Kriya Shakti: action directed toward God

If the voice of God spoke to you, Her powers would be conveyed in simple, universal phrases:

Chitta Shakti: "I am."
Ananda Shakti: "I am blissful."
Icha Shakti: "I will" or "I intend."
Gyana Shakti: "I know."
Kriya Shakti: "I act."

If a child came to me and asked, "How did God make me?" these five things would be my answer, because this is how God made Herself, or at least made Herself known to us, and at each stage of giving birth a new exclamation of discovery emerged. First She experienced Herself as existence ("I am!"), then creative joy ("I am blissful!"), pulsing desire ("I will!"), cosmic mind ("I know!"), and finally the shaping force that molds all things ("I act!). Because none of these except "I am" had ever existed before, each came as a revelation.

All of these qualities have universal application . . . These five powers form a cascade, spilling like water from unmanifest spirit to the material world. Tagore employed almost the same analogy when he poetically asked, "Where is this fountain that throws out these flowers in such a ceaseless outbreak of ecstasy?" In one beautiful line he states the mystery precisely. What is the origin of the infinite display of nature's abundance? The flowers are outside, but the fountain is inside, in divine essence. To realize this you must become that fountain; you must have the assurance that the flow of life can gush through your being at full force. This state of connection is supreme existence. When you join the cosmic dance, the powers of God as creator-mother fully infuse you."

Deepak Chopra, The Path of Love

Note:Those who have need for the Infinite Mother as She is, not in any Form but in Herself, seek directly the Adorable One in whom is the essence of all which is of finite worth. The gist of a high form of Kulasadhana is given in the following verse from the Hymn of Mahakalarudra Himself to Mahakali:

"I torture not my body with penances." (Is not his body Hers? If man be God in human guise why torment him?) "I lame not my feet in pilgrimage to Holy Places." (The body is the Devalaya or Temple of Divinity. Therein are all the spiritual Tirthas or Holy Places. Why then trouble to go elsewhere?) "I spend not my time in reading the Vedas." (The Vedas, which he has already studied, are the record of the standard spiritual experience of others. He seeks now to have that experience himself directly. What is the use of merely reading about it? The Kularnava Tantra enjoins the mastering of the essence of all Scriptures which should then be put aside, just as he who has threshed out the grain throws away the husks and straw.) "But I strive to attain Thy two sacred Feet."

"The West is exiled of the Goddess — her features are unknown to us, guessed at, hoped for, rejected as aberration, feared as monstrous or deformed. We in the West are haunted by the loss of our Mother. Our mother country is a place many have never visited, though it is endlessly projected as a golden matriarchy, or paradise, but though the house of the Goddess is in disrepair after so many centuries of neglect, some have begun the work of restoration while others have already moved back in and are renovating from within. . .

Sophia is the great lost Goddess who has remained intransigently within orthodox spiritualities. She is veiled, blackened, denigrated and ignored most of the time: or else she is exalted, hymned and pedestalled as an allegorical abstraction of female divinity. She is allowed to be a messenger, a mediator, a helper, a handmaid; she is rarely allowed the privilege of being seen to be in charge, fully self-possessed and creatively operative.

Sophia is the Goddess for our time. By discovering her, we will discover ourselves and our real response to the idea of a Divine Feminine principle. When that idea is triggered in common consciousness, we will begin to see an upsurge of creative spirituality which will sweep aside the outworn dogmas and unlivable spiritual scenarios which many currently inhabit. When Sophia walks among us again, the temple of each heart will be inspirited for she will be able to make her home among us properly; up to now, she has been sleeping rough in just about every spirituality you can name. . . .

Yet the Goddess of Wisdom is not a newcomer to our phenomenal world, so how is it we have failed to notice her? The Western world has been so busy about its affairs that only a few unusual people have had time to comment on her existence. When they have talked or written about her, it has been in such overblown esoteric language that few had taken notice. Wisdom trades under impossible titles: Mother of the Philosophers, the Eternal Feminine, Queen of Good Counsel and other such nominations do not inspire confidence. . . . Frequently reduced to God's secretary, who nevertheless still supplies all the efficiency of the divine office, she is from all time, the treasury of creation, the mistress of compassion.

When we speak of God, no one asks, `which God do you mean?' as they do when we speak of the Goddess. The West no longer speaks the language of the Goddess, because the concept has been almost totally erased from consciousness, although many are trying to remember it. Our ancestors were very young when they were taken from the cradle and it is now difficult for us, their descendants, to speak or think of a feminine deity without the unease of someone in a foreign country. We have been raised to think of Deity as masculine and therefore a goddess is a shocking idea. But we do not speak here of a goddess, rather of the Goddess, and we speak it boldly and with growing confidence, because we find we like the taste of the idea.

When did we make up this idea? some ask. We didn't invent this Goddess. She was always there, from the beginning, we tell them. Somehow, humanity left home and forgot its mother. Perhaps our ancestors took her for granted so much that they lost touch? Well, our generation wants to come back home now and be part of the family in a more loving way, because the West has still got a lot of growing up to do and the Goddess has a lot to teach us.

What or who is the Goddess then? Deity is like colourless light, which can be endlessly refractured through different prisms to create different colours. As the poet William Blake said: `All deities reside in the human breast.' The images and metaphors which we use to describe deity often reflect the kind of society and culture within which we have grown up. After two thousand years of masculine images, the time of Goddess reclamation has arrived. The Goddess is just as much Deity as Jesus, or Allah, or Jehovah. She does not choose to appear under one monolithic shape, however. Each person has a physical mother; similarly, the freedom of the Divine Feminine to manifest in ways appropriate to each individual has meant that she has many appearances.

The re-emergence of the Divine feminine — the Goddess — in the twentieth century has begun to break down the conceptual barriers erected by orthodox religion and social conservatism. For the first time in two millennia, the idea of a Goddess as the central pivot of creation is finding a welcome response. The reasons are not difficult to seek: our technological world with its pollution and imbalanced ecology has brought our planet face to face with its own mortality; our insistence on the transcendence of Deity and the desacralization of the body and the evidence of the senses threatens to exile us from our planet.

The Goddess appears as a corrective to this world problems on many levels. In past ages she has been venerated as the World-Soul or spirit of the planet as well as Mother of the Earth. Her wisdom offers a better quality of life, based on balanced nurturing of both body and spirit, as well as satisfaction of the psyche. But we live in a world in which the Goddess does not exist, for a vast majority of people. They have no concept of a Deity as feminine. As Bede Griffiths has recently written: `The feminine aspect of God as immanent in creation, pervading and penetrating all things, though found in the Book of Wisdom, has almost been forgotten . . . The Asian religions with their clear recognition of the feminine aspect of God and of the power of God, the divine shakti permeating the universe, may help us to get a more balanced view of the created process. Today we are beginning to discover that the earth is a living being, a Mother who nourishes us and of whose body we are members.' . . .

Significantly, the major mystics of all faiths have perceived Sophia as the bridge between everyday life and the world of the eternal, often entering into deep accord with her purpose. But though such mystics as the medieval Abbeses Hildegard of Bingen or the Sufi, Ibn Arabi, are hardly considered to be `Goddess-worshippers' in the feminist sense, they nevertheless show that the channels of the Divine Feminine have been kept open and mediated upon by many so- called patriarchal faiths."

Caitlín Matthews, Sophia: Goddess of Wisdom

The Aquarian Press, 1992, p. 5-9.

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