The Light Of God Almighty within

The Light of God Almighty is not metaphor—it is the cool, shadowless radiance revealed in the Sahasrara and proclaimed by all scriptures. Through the lived experiences of Kash, Arwinder, and Lalita, this Light is described as brighter than many suns, yet gentle to the eyes, fixed above the Divine Mother, and casting no shadows. It is the Light of Brahman, the Light of Christ, the Nur of Allah, the Clear Light of the Buddha, and the Ohr Ein Sof of Jewish mysticism. This Light is the essence of God, the inner illumination of the soul, and the universal truth that transcends all religious boundaries. It is the supreme secret of divine knowledge—cool, eternal, and dwelling within all beings.

  
 
 

The Divine Light

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?”

Lalita: “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?”

Lalita: “Yellow.”

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?”

Lalita: “No.”

Father: "Then what color?”

Lalita: “Yellow.”

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?

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

The Universal Light: An Analysis of Mystical Experience and Scriptural Symbolism

Introduction

Across the diverse tapestry of human spirituality, the symbolism of light emerges as a profound and recurring motif. From the primordial declaration "Let there be light" in Genesis to the radiant descriptions of Brahman in the Upanishads, light has perennially served as a metaphor for the divine, for enlightenment, and for ultimate reality. It is the symbol of wisdom that dispels the darkness of ignorance, the beacon of hope in the midst of suffering, and the very essence of the divine presence. This paper explores the universality of this symbolism, not as a mere abstract concept, but as a lived, experiential reality. It posits that the frequent proclamations of light in the holy scriptures of the world are not simply poetic allegories, but are rooted in a consistent, cross-cultural mystical experience of a divine, inner luminosity.

To ground this exploration, this paper will analyze the detailed, contemporary accounts of three children—Kash, Arwinder, and Lalita—who have reported profound and consistent experiences of an inner, divine Light. Their phenomenological descriptions provide a unique and compelling modern case study through which to examine the scriptural references to light. By juxtaposing their lived experiences with the sacred texts of major world religions—including Hinduism, Christianity, Islam, Buddhism, and Judaism—this paper will argue that the characteristics of the Light they describe align remarkably with the scriptural and mystical traditions. This analysis will seek to demonstrate that the Light proclaimed by all scriptures is not a multiplicity of different lights, but a singular, universal phenomenon, experienced and interpreted through different cultural and theological lenses. Ultimately, this paper will contend that these experiences, both ancient and modern, point to a shared mystical core of human spirituality, a direct perception of the divine as a radiant, inner Light.

A Phenomenology of the Divine Light: The Experiences of Kash, Arwinder, and Lalita

The foundation of this inquiry rests upon the detailed and consistent testimonies of three contemporary children: Kash, Arwinder, and Lalita. Their experiences, documented over a period of years, provide a rich phenomenological dataset for understanding the nature of the divine Light. Their accounts are not vague or fleeting impressions, but are characterized by a remarkable degree of specificity and consistency, both individually and collectively.

The Consistent Characteristics of the Light

The children's descriptions of the Light converge on several key characteristics that distinguish it from any terrestrial or celestial light source. These characteristics, summarized in the table below, form the basis for our comparative analysis with scriptural texts.

These detailed and often paradoxical descriptions—a light brighter than the sun that is cool and casts no shadows—are crucial. They strongly suggest that the children are not describing a physical phenomenon or a hallucination based on physical reality, but are articulating a genuine mystical experience. The consistency of these descriptions over time and across individuals lends further credibility to their accounts. It is from this phenomenological foundation that we can now turn to the scriptures to seek parallels and correspondences.

The Light in the World's Scriptures: A Comparative Analysis

The phenomenological characteristics of the Light experienced by Kash, Arwinder, and Lalita find profound resonance within the sacred texts of the world's major religions. This section explores these scriptural parallels, demonstrating that the children's experiences are not anomalous but are, in fact, a modern reflection of an ancient and universal spiritual truth. The symbol of a divine, inner Light is a unifying thread that weaves through diverse theological landscapes, pointing to a common mystical perception of reality.

Hinduism: The Effulgence of Brahman and the Inner Atman

In Hinduism, the concept of light (Jyoti) is deeply interwoven with the understanding of the ultimate reality, Brahman. The scriptures describe Brahman as a self-luminous, effulgent reality that transcends all physical light. The world of Brahman is not illuminated by the sun or the moon but by its own inherent brilliance, described as being "more lustrous than millions of suns" [1]. This scriptural description directly parallels the children's experience of a Light far brighter than the sun. The Bhagavad Gita vividly captures this transcendent brightness:

Furthermore, the experience of the Light within the Sahasrara aligns perfectly with the Hindu concept of the Atman, the individual Self, which is considered a spark of the divine Brahman residing within each person. The Upanishads repeatedly emphasize this inner luminosity. The Chandogya Upanishad speaks of the "light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man" [2]. The idea of an inner light that is the true Self is a cornerstone of Hindu thought, echoing the children's assertion that the Light exists within all humans.

Christianity: The Light of the World and the Glory of God

Christian scriptures are replete with the symbolism of light as a manifestation of God's presence and glory. The Gospel of John famously declares, "God is light; in him there is no darkness at all" (1 John 1:5). Jesus identifies himself as the embodiment of this divine light, stating, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life" (John 8:12). This concept of a divine being as the source of spiritual illumination resonates with the children's experience of the Light emanating from a divine figure.

The paradoxical nature of the Light—intensely bright yet harmless, and casting no shadows—is also echoed in Christian texts. The Book of Revelation describes the New Jerusalem as a city that has "no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb" (Revelation 21:23). This suggests a divine illumination that supersedes and is fundamentally different from physical light. The description of God as the "Father of the heavenly lights, who does not change like shifting shadows" (James 1:17) further supports the non-physical, shadowless nature of the divine Light, a key feature in Kash's testimony.

Islam: The Nur of Allah

In Islam, the concept of divine light is most famously articulated in the "Verse of Light" (Ayat an-Nur) in the Qur'an. This verse provides a rich and detailed metaphor for the nature of God's light:

This verse, central to Islamic mysticism (Sufism), describes a transcendent, multi-layered light that is the source of all guidance and illumination. The phrase "Light upon Light" suggests an intensity and quality of light that is beyond ordinary comprehension, aligning with the children's descriptions of a light brighter than the sun. Sufi traditions have long interpreted this verse as pointing to an inner, spiritual light that can be experienced through devotion and purification of the heart, a concept that parallels the immanent nature of the Light described by the children.

Buddhism: The Luminous Mind

Buddhism, particularly in its Mahayana and Vajrayana traditions, speaks of the "luminous mind" or "clear light" (pabhassara citta). This is the fundamental, primordial nature of consciousness, which is inherently pure, radiant, and unconditioned. This innate luminosity is obscured by adventitious defilements, and the goal of Buddhist practice is to remove these obscurations to realize the mind's true, radiant nature. The Buddha is quoted as saying, "Of these four lights—the light of the moon, the light of the sun, the light of fire, and the light of wisdom—the light of wisdom is supreme" [3]. This prioritizes an inner, gnostic light over any external source, which is consistent with the children's experience of the Light within the Sahasrara.

Judaism: The Primordial Light of Creation

In Judaism, light is a central symbol from the very beginning of creation. God's first command is "Let there be light" (Genesis 1:3). Jewish mystical traditions, particularly Kabbalah, interpret this not as physical light, but as a primordial, spiritual light (Ohr Ein Sof) from which all creation emanates. This divine light is considered the very energy and substance of the universe. The idea that "the command is a lamp, the teaching is a light" (Proverbs 6:23) also establishes a strong connection between divine wisdom and illumination, a theme common to all the traditions explored.

The remarkable consistency in the symbolism and description of divine light across these diverse traditions provides a powerful context for understanding the experiences of Kash, Arwinder, and Lalita. Their personal, modern-day encounters with a transcendent Light serve as a living testament to the truths embedded in the world's sacred scriptures.

Theological and Philosophical Implications

The striking parallels between the phenomenological accounts of the divine Light and its depiction in diverse scriptural traditions give rise to several significant theological and philosophical implications. These correlations suggest that the experience of a divine, inner Light is not merely a subjective anomaly but a cornerstone of a universal human spiritual heritage. This section will explore the implications of these findings for our understanding of mystical experience, the nature of divine reality, and the unity of religious traditions.

The Universality of Mystical Experience

The consistency of the Light's characteristics—its paradoxical brightness, its coolness, its lack of shadow, and its inner location—across different individuals in the modern case study, and its reflection in ancient texts from disparate cultures, strongly suggests the existence of a universal, archetypal mystical experience. This phenomenon, often termed the *philosophia perennis* or perennial philosophy, posits that at the core of the world's great religions lies a single, universal truth or reality, which is accessible to all human beings through direct experience. The testimonies of Kash, Arwinder, and Lalita serve as a powerful contemporary example of this direct experience, demonstrating that the mystical perceptions recorded in ancient scriptures are not relics of a bygone era but are an accessible and ongoing part of the human condition.

The Nature of Divine Reality: Transcendent and Immanent

The children's descriptions offer profound insights into the nature of divine reality. The Light's non-physical attributes—brighter than the sun yet cool, shadowless, and existing in a realm beyond ordinary perception—underscore the transcendent nature of the divine. It is a reality that is fundamentally different from the material world, a concept echoed in the scriptural descriptions of God as pure spirit, consciousness, or a light that surpasses all physical sources. This aligns with the theological concept of divine transcendence, which emphasizes God's otherness and existence beyond the confines of the created universe.

Simultaneously, the experience of the Light *within* the Sahasrara provides compelling evidence for the doctrine of divine immanence—the belief that God is present within the created world and, most intimately, within the human soul. This is a central tenet in many mystical traditions: the Hindu concept of the Atman being one with Brahman, the Buddhist notion of the innate Buddha-nature or luminous mind, and the Christian teaching of the "kingdom of God within you" (Luke 17:21). The children's experiences powerfully affirm that the ultimate reality is not merely a distant, transcendent being but an intimate, accessible presence within.

Light as a Unifying Symbol

This analysis strongly supports the proposition that Light is a primary, unifying symbol across the world's spiritual traditions. While the theological language, rituals, and doctrines may differ, the underlying experience of the divine as an inner, illuminating presence appears to be a common denominator. The fact that the Qur'an's "Light upon Light," the Gita's "splendor of a thousand suns," and the Gospel's "Light of the world" can all be seen to describe the same fundamental phenomenon experienced by these children suggests a shared mystical core. This does not erase the unique contributions and perspectives of each tradition, but rather highlights a common ground of human spiritual experience. The Light serves as a bridge, connecting the mystical heart of Hinduism, Christianity, Islam, Buddhism, and Judaism, revealing a shared human quest for illumination and a common destination in the experience of the divine.

Conclusion: The Enduring Proclamation of the Light

The experiences of Kash, Arwinder, and Lalita offer a profound and compelling window into the nature of mystical perception. Their detailed, consistent, and often paradoxical descriptions of a divine, inner Light provide a modern-day testament to an ancient and universal spiritual truth. When viewed through the lens of the world's sacred scriptures, their experiences cease to be anomalous and instead become a powerful affirmation of the perennial human encounter with the divine. The Light they describe—brighter than the sun, yet cool and harmless; a source of illumination that casts no shadows; a reality that is both transcendent in its nature and immanent in its location within the human being—is the same Light that has been proclaimed by sages, prophets, and mystics throughout history.

This comparative analysis has demonstrated that the symbolism of Light is not merely a poetic or metaphorical device, but is rooted in a genuine, cross-cultural mystical experience. The effulgence of Brahman, the glory of the Christian God, the Nur of Allah, the luminous mind of the Buddha, and the primordial light of Jewish mysticism all converge on a shared perception of the divine as a radiant, illuminating presence. The children's testimonies breathe new life into these ancient texts, reminding us that the spiritual realities they describe are not confined to the past but are an enduring and accessible part of the human heritage.

Ultimately, this paper has argued that the reason all scriptures proclaim the Light is because, at the mystical core of all religions, there is a direct, experiential encounter with this fundamental reality. The names and the narratives may differ, but the Light remains the same. It is the light of truth that dispels the darkness of ignorance, the light of divine presence that banishes the fear of mortality, and the light of inner wisdom that guides humanity on its spiritual journey. The enduring proclamation of the Light across cultures and millennia is a testament to its universal reality and its profound significance for the human quest for meaning, purpose, and connection to the divine.

References

Related Articles