The Light Of God Almighty Within
"Original Christianity—which was identical with Sanatana Dharma—taught that the Divine Light 'was the light of men....the true Light, which lighteth every man' (Jn 1:4, 9) without exception. That Light cannot be alienated from us, but is ever the essence of our existence, making us 'the children of light.'" (Jn 12:36) This is the real Gospel, the Good News, of real religion.'"
"According to Buddhism, all beings are imbued with a spark of inner divine light.... The Jewish mystics use similar words when they speak of the inner spark or the spark of God. The Koran, referring to man, talks about the little candle flame burning in a niche in the wall of God's temple. Almost inevitably a spiritual search becomes a search for divine or sacred light. By cultivating our inner core, we search for this light in ourselves as well as the divine."
Lama Surya Das
The Divine Light
Since Self-Realization the Light fascinated Kash. On the very first day itself he had stood alone on the endless cover of clouds, trying to understand where was this incredible, utterly peaceful Shangri-La that he had stumbled upon. There was one distinguishing Reality of this celestial landscape that held him spellbound — The Light! It was shining above at a distance he was unable to discern. Kash had kept gazing at it, spellbound by its indescribable uniqueness and infinite luminosity. It was an extremely bright globe, much brighter than many suns. In spite of its dazzling brightness it never ever hurt the eyes. Since Kash had never seen anything that bright he thought it must be the sun, but at a much closer proximity. His father, finding no other logical explanation, also agreed.
After months of meditation it began to slowly dawn that what Kash was seeing could not possibly be the sun. But Kash kept on insisting that it had to be as nothing he had seen on Earth shone so bright. He just thought that he was seeing it from a much closer distance!
Uncertainty came into his father inquisitive mind. He had this peculiar habit of not believing anything unknown or speculative unless proven beyond a shadow of reasonable doubt. The sun that his son was seeing disturbed. Not only was it just above the Great Adi Shakti but it did not emit heat!
But the lingering question was why was it visible only at Her place and nowhere else in the Kingdom of the Almighty Creator? If it was indeed the sun then it had to be seen at all the dwellings of all the Immortal Messengers that Shri Mataji used to take Kash to.
On September 11, 1994, at 13:05 p.m., after reading the word Shaibhang (Self-illumined) at the opening stanza of the Sri Guru Granth Sahib, the consciousness of Self-Realization indicated that there was more to this Truth than met the mind. If Guru Nanak had described the Divine World of Reality to be Shaibhang, or Self-Illumined, then the 'very bright Sun' that Kash spoke about could not be true. If the Spirit of the Living God was the Ultimate Reality (Al-Haqqah) then this 'Sun' at Her Abode was an inferior object.
The Divine Light is unlike anything known to man
Moreover, Kash's extraordinary observation of this 'Sun' created more questions and doubts as he maintained that:
i) This 'Sun' is always behind Her at an angle but is not directly above, that is, at about 45 degrees.
ii) It did not rise and fall like the earthly sun. The 'Sun' above Shri Mataji Nirmala Devi is fixed and stationary.
iii) This 'Sun' illuminates the entire Supreme Abode of the Great Celestial Mother. Every thing is seen very clearly and in fine detail, down to the different hues of skin tone. (That is why Kash was absolutely sure that Shri Jesus had a light brown skin, and wearing whitish gray clothes stretched taut by the sheer size of His muscular body.)
iv) Kash could not ascertain the exact size and distance of this 'Sun' despite his numerous visits.
v) In spite of its intense brightness this 'Sun' emitted no heat. On the contrary, Kash said that the rays are cool!
Then one day he astounded his father by claiming that there are no shadows from the rays of this 'Sun'! In all his journeys Kash never saw any shadow in the Kingdom of the Spirit. Though questioned many times he maintained that this Sun does not produce any shadow, physical properties that are ubiquitous in our universal sun. Kash was told by his father to clarify this issue with Shri Viswamata Nirmala Devi. There was something strange about this 'Sun' that Kash daily witnessed.
Kash meditated and the Divine Kundalini at the sacrum bone took him up the Tree of Life into the Bridal Chamber. He burst through the clouds and reached His Dominion. The Infinite Light shone ever so brilliantly from above the Eternal Throne of the Great Mater Divinae Gratiae (Mother of Divine Grace) as She sat in Bliss and Joy. Shri Lok Mata met him and the question was put forward. The Great Primordial Guru explained that it was not the sun that he was seeing but the Light. They then meditated, after which Kash returned back to this hate-filled world of Louis Farrakhans and Osama bin Ladins.
His Light exists within all human — This Revealed Truth is Absolute.
His Light emits cool rays — This Revealed Truth is Absolute.
His Light cast no shadows — This Revealed Truth is Absolute.
Spirit beings have no shadows — This Revealed Truth is Absolute.
This Revelation of the Light is the collective truth of the Holy Scriptures. This Light has been announced by all His Messengers. Since the dawn of civilization highly evolved souls have been searching relentlessly for this Light. This is the Light of Shri Krishna. This is the Light of Shri Jesus. This is the Light of Shri Buddha. This is the Light of Allah, of Yahweh, of Brahman or any other name that humans give to Him. God Almighty is Light!
These experiences of His Light are within. This is the Reality of the Microcosm and the Macrocosm. We all live within God and He lives within us as The Light.
Note: At around 9.20 p.m. on March 23, 2003 Kash's father took his eight-year-old sister Lalita into her room to sleep. He pulled out a mattress from beneath her bed and laid down. (Since she insists, or rather pleads that her father sleep in her room every night there is always a few minutes of conversation.)
While lying down she started counting the number of lights in her room - four light bulbs, one table-lamp, a florescent wristwatch and Shri Mataji's altar flame. Both confirmed that there were seven.
Then she said there were eight and that both had left out the Light above Shri Mataji in her Sahasrara. (Lalita continues to declare that the Light is always above Shri Mataji at all times.)
Her father asked her a few questions.
Father: "Is the Light warm or cool?"
Father: "Is it very bright like the sun?"
Lalita: "It is very bright but you can look at it."
Father: "What color is the Light?"
Father: "Yellow or bright like silver?"
Lalita: "Like bright yellow. But what you mean silver?"
Father: "Silver, like metal silver."
Lalita: "I cannot imagine the color."
Father: "What about metallic silver?"
Lalita: "But what you mean"metallic"? Tell me something which is metallic silver."
Father: "Like the sun in the afternoon." (This was a dumb response.)
Lalita: "That's not silver. I do not know what papa means."
Father: "Like the color of the fork and spoon."
Lalita: "That color?"
Father: "Is it that color?"
Father: "Then what color?"
Father: "Thank you Lalita."
Lalita: "You are welcome papa."
The next day the father waited for his 13-year-old son Arwinder to come back from school to double-check with him. He returned at around 4.40 p.m. and his father told that he will ask just one question about Shri Mataji in his Sahasrara. Arwinder asked what was the question.
Father: "Arwinder, what color is Shri Mataji's Light?"
Arwinder: "Like white, white yellow."
What is above Shri Mataji's head?
Tue May 4, 2004 10:23 am
Today morning I was updating some files and decided to confirm yet again what has been cross-examined numerous times over the years. At about 7.30 am 10-year-old Lalita was asked about the Light:
Father: What is above Shri Mataji's head?
Lalita: The Light.
Father: Can you look at it for a long time?
Lalita: Yes, you can look at it.
Father: Does it not blind you?
Lalita: It doesn't blind me.
Father: Is it different from the sun you see on Earth?
Lalita: It's smaller.
Father: Anything else?
Lalita: It doesn't blind you. What else ...... It's brighter. OK?
Father: Thank you Lalita.
This Light is always above the Great Divine Mother, and this Spirit of God Almighty resides within the Sahasraras of all humans. Unlike Her incarnation on Earth as Shri Mataji Nirmala Devi, now an aging octogenarian, She is eternally youthful and of unsurpassable beauty. Kash, Arwinder and Lalita have always maintained that they have never seen any woman as beautiful as Shri Maha-Devi who is truly the Great Primordial Goddess. (Shri Saraswati, Laxshmi and Kali are also extremely beautiful but none are comparable with the Maha-Devi.)
Tue Mar 15, 2005 2:59 pm
A few months ago I asked my ten-year-old daughter Lalita what that immensely brilliant Light above the Adi Shakti in her Sahasrara is. She replied"God!"
I remained silent for a long time to absorb the immensity of that single word answer.
Supreme Secret of Divine Knowledge
Times of India
"A lot has been said and written by spiritual gurus and religiously inclined persons on how to attain the ultimate goal of self-realisation and holistic well-being. Despite advancement, both technological and economic, we are still groping to achieve peace, tranquility, universal brotherhood and tolerance.
The confused and wavering mind of Arjuna calmed down only after having gained divine knowledge from Sri Krishna. Sri Krishna called this divine knowledge the supreme secret of God. In the Bhagavad Gita, chapter 4, Sri Krishna tells Arjuna how divine knowledge was handed down from the dawn of creation. In the beginning of this universe, He taught the immortal karmayoga to Vivasvan. Vivasan in turn conveyed it to Manu and Manu imparted it to his son Iksvaku. Sri Krishna told Arjuna that only the wise seers and perfect masters who have known and seen God can impart this knowledge and not those who possess just scriptural knowledge. A sadguru who can make us see that divine light within us is an enlightened soul.
Mere bookish knowledge does not make one an enlightened soul. Kabir and Mira were not scholars. Even their worst critic would acknowledge that they were intiated into brahm gyan by their gurus namely Swami Ramanand and Sant Raidass. Since inception, the world has witnessed so many avatars and perfect masters. None of them advocated just recitation of mantras and chanting of hymns as a means of self-realisation. It is true that chanting of hymns in praise of God is a sure way of stabilizing the mind. The perfect master imparts the devotee with a methodology for knowing and seeing God. There is immediate and instant realisation of God within us when he places his holy palm on the fore-head. Brahm Gyan is energy transmitted by the perfect master on to the seeker of God....
When a seeker of truth receives brahm gyan, he or she instantly experience divine light within. Divine knowledge comprises instant and immediate practical experience of divine light, the holy name, inner music and holy nectar. God has been described as the divine light by holy scriptures like the Vedas, Shastras, the Upanishads and the puranas. As there is fire hidden in wood and it can be produced only through a technique, there is divine light hidden in every particle. A perfect master can show us that divine light within us. Our scriptures profusely emphasise that our bhakti starts only after we see and experience that divine light within us. The simran or smaran or remembrance of that eternal name which is already present in our inner-self can be done with neither tongue not with the lips. That holy name is inexpressible and hence beyond any language. The simran of this holy name makes us pure, take us on the path of true bhakti and salvation. Divine music or the anhad vani echoes in our inner-self and awakens feelings of forgiveness, morality, satisfaction, compassion and truth within us and through constant practice, we attain eternal peace and pleasure. Amrit or holy nectar is present in plenty in the human body. Amrit keeps the child alive in the womb of his mother. On taking birth, the child cries as he gets detached from God.
The role of the perfect master is to link us with the inner world which has been forgotten by us. Attainment of supreme knowledge is the right of every human being, whosoever he or she may be. It is only after we see divine light within our inner-self that self-transformation and holistic well-being shall become reality."
SUPREME SECRET OF DIVINE KNOWLEDGE
Times of India
QUOTES OF SHRI MATAJI
"We are now Sahaja Yogis but we were ordinary human beings. We had no Light within us. Now the Light comes within us and we see the Light then what do we become? We have to become the Light itself. Christ was the Light. He did not have to become. We have to become the Light. And now you have to guard on the way this Light might get disturbed, might be reduced or maybe completely extinguished.
So carrying on yourself with this Light first thing you should know that if you see the Light is not proper means you are not the Light. You have to become the Light. When you are the Light, then in that Light you can easily see how your mind works, what ideas it gives, what affects your mind while you're ascending. Is this the worry or is this the responsibility that you have? Or is this from the bad habits you had, that there is an impediment in your growth as a spiritual personality?
So you have to guard yourself all the time and see for yourself how you are progressing. It's a very beautiful journey — very, very beautiful journey."
The Paraclete Shri Mataji
Rome, Italy—April 11, 1993
The City of Brahman: At this boundary night itself becomes day: night comes not into this world of Brahman
The City of Brahman
In the city of Brahman is a secret dwelling, the lotus of the heart. Within this dwelling is a space, and within that space is the fulfillment of our desires. What is within that space should be longed for and realized.
As great as the infinite space beyond is the space within the lotus of the heart. Both heaven and earth are contained in that inner space, both fire and air, sun and moon, lightning and stars. Whether we know it in this world or know it not, everything is contained in that inner space.
Never fear that old age will invade that city; never fear that this inner treasure of all reality will wither and decay. This knows no age when the body ages; this knows no dying when the body dies. This is the real city of Brahman; this is the Self, free from old age, from death and grief, hunger and thirst. In the Self all desires are fulfilled.
The Self desires only what is real, thinks nothing but what is true. Here people do what they are told, becoming dependent on their country, or their piece of land, or the desires of another, so their desires are not fulfilled and their works come to nothing, both in this world and in the next. Those who depart from this world without knowing who they are or what they truly desire have no freedom here or hereafter.
But those who leave here knowing who they are and what they truly desire have freedom everywhere, both in this world and in the next.
Like strangers in an unfamiliar country walking over a hidden treasure, day by day we enter the world of Brahman while in deep sleep but never find it, carried away by what is false.
The Self is hidden in the lotus of the heart. Those who see themselves in all creatures go day by day into the world of Brahman hidden in the heart. Established in peace, they rise above body-consciousness to the supreme light of the Self. Immortal, free from fear, this Self is Brahman, called the True. Beyond the mortal and the immortal, he binds both worlds together. Those who know this live day after day in heaven in this very life.
The Self is a bulwark against the confounding of these worlds and a bridge between them. Day and night cannot cross that bridge, nor old age, nor death, nor grief, nor evil or good deeds. All evils turn back there, unable to cross; evil comes not into this world of Brahman.
One who crosses by this bridge, therefore, if blind, is blind no more; if hurt, ceases to be hurt; if in sorrow, ceases sorrowing. At this boundary night itself becomes day: night comes not into this world of Brahman.
Only those who are pure and self-controlled can find this world of Brahman. That world is theirs alone. In that world, in all the worlds, they live in perfect freedom.
Chandogya Upanishad, 8:1.1 2 4.3.
Translated by Eknath Easwaran in The Upanishads (Petaluma, California: Nilgiri Press, 1987).
Light as the symbol of the formless God
"The most magnetic of all religious symbols is the light, the light that radiates everywhere within and without — the light that never was on land or sea. Great mystics have realised the Peerless One in the form of Light. Moses saw the burning bush and received the word of God. The Upanishad seers saw It as Jothi Aham — the Splendour in the self.
In many a Devaram and Tiruvacagam, and the lyrics of Tayumanavar and Ramalinga Swamigal, we have allusions to Light as the symbol of the formless God; and Light also indicates goals and the radiance of Wisdom, as well as the illumination of Supreme Awareness.
Gleaming as the earth and all the spheres
Oh Thou expanse of matchless Effulgence!
In radiant forms of Light art Thou beheld
Oh Formless One!
In the beginning was the Word, and the Word was with God, and the Word was God.
The same was in the beginning with God.
All things were made by Him;
And without Him was not anything made that was made.
In Him was life; and the life was the Light of men.
And the Light shineth in darkness; and the darkness comprehend it not.
There was a man sent from God, whose name was John.
The same came for a witness,
To bear witness to the Light that all men through him might believe.
He was not that Light, but was sent to bear witness to that Light.
That was the true Light,
Which lighteth every man that cometh into the world.
The beginning of parousia in the holy souls
"The Bible is seen to be full of terms about light. Lossky tells us that"for the mystical theology of the eastern Church these are not metaphors, rhetorical figures but words expressing a real aspect of godliness." "The godly light does not have an abstract and allegorical meaning. It is a data of the mystical experience."The author then referred to"Gnostics", the highest level of godly knowledge [that] is an experience (a living) of the noncreated light, where the experience itself is the light: in lumine tuo videbimus lumen (in Your Light we shall see light.)"
Eternal, endless, existing beyond time and space, it appeared in the theophanies of the Old Testament as the Glory of God. The Glory is"the Uncreated Light, His Eternal Kingdom."Being bestowed to the Christians by the Holy Spirit, the energies appear no longer as external causes but as grace, as inner light."Makarius the Egyptian wrote: "It is ... the enlightenment of the holy souls, the steadiness of the heavenly powers" (Spiritual Homilies V.8.)
"The godly light appears here, in this world, in time. It is disclosed in the history but it is not of this world; it is eternal, it means going out from the historical existence: 'the secret of the eight day', the secret of the true knowledge, the fulfillment of the Gnosis ... It is exactly the beginning of parousia in the holy souls, the beginning of the revealing at the end of times, when God will be disclosed to everyone in this distant Light."
Dan Costian, Bible Enlightened
Computex Graphics (1995) p. 415
Universal symbol of Light
"This universal symbol of Light is surely one of the best symbols Man has found to express the delicate balance that almost all cultures have tried to maintain, with varying success, between a merely this-worldly or atheistic attitude and a totally otherworldly or transcendent attitude. There must be some link between the world of Men and the world of the Gods, between the material and the spiritual, the immanent and the transcendent. If this link is of a substantial nature, pantheism is unavoidable. If the link is exclusively epistemic, as Indian and many other scholasticisms tend to affirm, the reality of this world will ultimately vanish. The symbol of Light avoids these two pitfalls by allowing for a specific sharing in its nature by both worlds or even by the"three worlds."
This is the supreme light spoken of in the Rig Veda and in the Brahmanas; it is mentioned also in the Chandogya Upanishad and in the well-known prayer of the Brihadaranyaka Upanishad: "Lead me from darkness to light!'' It is also the refulgent light of the golden vessel stationed in the dwelling place of the Divine: "The impregnable stronghold of the Gods has eight circles and nine gates. It contains a golden vessel, turned toward heaven and suffused with light.'' This light is neither exclusively divine nor exclusively human, neither merely material nor merely spiritual, neither from this side only nor from the other. It is precisely this fact that"links the two shores."This light is cosmic as well as transcosmic."
Professor Raimundo Panikkar, The Vedic Experience
Cultivating the Awareness of the Light Within
"The heart and mind can find peace and harmony by contemplating the transcendental nature of the true self as supreme effulgent light
From the Yoga Sutra of PATANJALI, second century B.C.
Patanjali is often called the father of yoga because he was the first person to codify and write down yoga practices. In this meditation instruction, he is telling us to let go of all distracting sights, smells, and sounds and meditate on our spiritual nature, our luminous true self. He is telling us to look inside and experience the radiance within.
All cultures, peoples, and religious groups through all times have talked about the phenomena of light in the context of the religious or mystical experience. Those who have seen visions of holy beings typically see them surrounded by white light. People have always described going to the light, finding the light, being called by the light, dissolving in the light. We read about light in The Egyptian Book of the Dead as well as The Tibetan Book of the Dead. Men, women, and children who have had classic near-death experiences vividly describe arriving in a place of white light; they speak of themselves and others as being bathed in white light.
Prior to being described as the light of any religion, light was just light. Light is a part of the primary source material. Later, as the history of mankind developed, the concept of light became institutionalized; it was then interpreted according to cultural and religious beliefs. Pure light thus became light of God, light of truth, light of Buddha, light of Jesus, cosmic light, and ocean of light depending upon where you were born and what you were taught. Light, however, is constant. It is fundamental energy.
The New Testament, referring to John the Baptist, reads: "He came for testimony, to bear witness to the light that all might believe through him."Later Jesus says," Put your trust in the light while you have it so that you may become sons of light."...
British mystic George Fox, who founded the Quaker religion, used the term"inner light"to describe our ability to personally experience God within ourselves. He himself had such an experience, which left him with the lifelong conviction that everyone can hear God's voice directly without mediation by priests or church ritual. This is the central tenet of the Society of Friends.
According to Buddhism, all beings are imbued with a spark of inner divine light. In describing our original Buddha-nature, we use such phrases as innate luminosity, primordial radiance, the unobscured clear natural mind, and the clear light of reality.... The Jewish mystics use similar words when they speak of the inner spark or the spark of God. The Koran, referring to man, talks about the little candle flame burning in a niche in the wall of God's temple.
Almost inevitably a spiritual search becomes a search for divine or sacred light. By cultivating our inner core, we search for this light in ourselves as well as the divine."
Lama Surya Das, Awakening to the Sacred
Three Rivers Press (May 9, 2000) p. 15