Contents:
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Self-Realization (Ye Must Be Born Again) |
Daily Meditation On His Shakti/Holy Spirit
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Sahaja
Yoga: A Living Experience
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Sahaja Yoga: A
Unique Discovery
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Christ
And The Kundalini
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Winds Of Al-Qiyamah (The Resurrection) |
Shekhinah
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External
links:
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Top
10 Tends Of 21st Century
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The Spiritual Person
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Islam
And Yoga
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Teacher
And Liberation
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Sri
Vidya
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New
Light On Yoga Tradition
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Apocalypse
Of The Self
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Meditation
Moksha Journal
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Knowledge
And Negligence
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Initiation
Fire |
Lost
In Supermarket Of Truth |
Liberation
Thru Self-Realization
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Knowledge
Of The Self
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Way
To Self-Realization I
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Way
To Self-Realization II
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Way
To Self-Realization III
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Way
To Self-Realization IV
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Way
To Self-Realization V
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Way
To Self-Realization VI
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Miscellaneous
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I
Am Not This Person
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I
Am The Self, The Witness
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World
Only Exists As Dream I
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World
Only Exists As Dream II
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There
Is Only One Dreamer
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I
Alone Am, The One, Supreme
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The
Big Cycle I
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The
Big Cycle II
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Sahaja
Yoga:
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Shri Adi Shakti Forum
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Sahaja Yoga Videos
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Universal
Experience
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Sahaja Yoga
International
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The World Savior
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Poetry Enlightened
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Worldwide Contacts
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Proof
Of Divinity:
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Proof
Of Divinity 1
(click photos
to enlarge)
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Proof
Of Divinity 2
(click photos
to enlarge)
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External
Links In French:
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Qui
Est Shri Mataji?
(0.05
MB)
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Qui
Est Shri Mataji?
(3.56
MB)
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"We
have already mentioned the Hindu Shakti, called the
Great Mother of the Universe, and the Christian Holy
Spirit, which the early Gnostic writer, Irenaeus,
called the First Woman, or Mother of All Living. Both
are regarded as the energy through which Deity creates
the universe, as well as being linked with healing and
prophecy; gifts also associated with Awen. Mircea
Eliade (Patterns in Comparative Religion,
p.21) says that
"The Sioux call this force Wakan; it exists
everywhere in the universe, but only manifests itself
in extraordinary phenomena (such as the sun, the moon,
thunder, wind, etc.) and in strong personalities
(sorcerers... figures of myth and legend, and so on)."
The Melanesian term, Mana, has been used as a
universal term for such spiritual forces.
Not all people and things are equally endowed with
this spiritual force; some possess it very strongly,
and become, therefore, objects of power and reverence,
while others seem to lack it almost entirely. It is
possible for individuals to accumulate this energy in
themselves, and to channel it into other people or
into objects, for the purposes of healing, inspiring,
or empowering."
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www.druidorder.demon.co.uk
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"Ruah
is a homonym, signifying "air," that is, one of the
four elements. Comp. "And
the air of God moved" (Gen. i. 2).
It denotes also, "wind." Comp. "And
the east wind (ruah) brought the locusts"
(Exod.
x. 13); "west wind" (ruah) (ib. 19). In this sense the
word occurs frequently.
Next, it signifies "breath." Comp. "A
breath (ruah) that passeth away, and does not
come again" (Ps. lxxviii. 39); "wherein
is the breath (ruah) of life" (Gen. vii. 15).
It signifies also that which remains of man after his
death, and is not subject to destruction. Comp. "And
the spirit (ruah) shall return unto God who
gave it" (Eccles. xii. 7)."
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"u
asked me why i considered Shree Mataji as a saint.
Well I feel this way because of the experiences which
i got. first of all the experience of vibrations was
very prominent in my case. I
could actually feel the cool breeze flowing out
through my Sahastrara
right from the beginning. Secondly I feel that very
few people in this world give self realisation to
individuals with so much of ease. Mataji has given me
self realisation and i totally believe in it.
Hence I feel that an individual who is capable of
giving self realisation to any person staying in this
world, has to be a saint. She cannot be a normal human
being. She definitely has a certain
amount of power (or shakti).”
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Sahaja Yogi, 21 March 2003
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"This is the greek rendering of the
Hebrew word Ruah which means 'spirit', 'wind'
or 'breath', and is used in the OT to express the
Spirit of God, eg in the creation account in Genesis.
Schnackenburg comments that "God .... reveals himself
by the way his Spirit rules over creation and
history." This life-giving breath quickens Adam in
Genesis 2:7, breathes life into the 'dry bones' of
Ezekiel 37. The focus and thrust of Ruah in these
passages is creative.
John by contrast emphasizes the role of the
pre-existent Logos giving life to the world as it is
created. This distinctive emphasis is heightened as
Jesus breathes over the disciples in Ch 20 to
dispense the Holy Spirit to them (another distinctive
touch. It's the Father who gives the Spirit in Luke
after Jesus' ascension). Jesus, then, is
firmly identified with both the creative role
traditionally assigned to the Spirit, and to the
'Lord' who dispenses the Spirit, and commissions him
in creative and other work.
The Ruah empowers people to enable them to :
perform feats of strength ( Judges 14:6); prophesy (1
Sam 10:10); have visions (Ezek Ch 1); Anoint them for
service (Isa Ch 61) . In the NT, Holy spirit enables
Jesus' disciples to exercise charisms (Acts Ch 2; Ch
10; I Corinthians Ch 12; 14)
John does not mention these charismatic/ecstatic
features, for example, he includes no exorcisms.
Jesus, although anointed with the Holy Spirit (Jn
1:32-34) is not described, as in the Synoptics as
being 'full of the Holy Spirit', or 'driven by the
Holy Spirit. Neither does he, as Luke/Acts does, have
others inspired by or acting under the influence of
the Holy Spirit. It is only after Jesus'
resurrection/ascension in Ch 20 that the disciples
receive the Holy Spirit, and can begin to do the
'greater works' that Jesus has promised they will do,
and to receive the 'things to come' that the Paraclete
(later, dears!) will declare to them."
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www.homepage.ntlworld.com
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"The Spirit of the Old Testament
Diverse symbols were adopted in the Bible to describe
the Holy Spirit. The wind, water, and fire were the
most common. Water was the sign of the spirit that
purifies.
...
But certainly the most important image is that of the
"Wind.” (It is important to state here that there is
no specific word in Hebrew for the idea of spirit.)
The word"Wind", taken from context, indicates this
idea. In Hebrew, wind is"ruah"Which also means
breath, a light breeze, a puff of wind. It is not
easy, therefore, to select the right meaning in every
case. In short, we must say that the two principle
meanings for this word also express two different ways
of the appearance of the spirit: that which is linked
with natural phenomena (ruah as wind), and that which
concentrates on man (ruah as breathing, puff of
breath). We now offer you a glimpse into the first
meaning.
Wind is always connected in some way with the
appearance or the action of God, but indicates,
however, a reality that is always in motion. In Psalm
18:11 it says: "He mounted a cherub and flew, borne on
the wings of the wind.” God appears to Ezekiel in a
stormwind (Ezekiel 1:4). God speaks to Job"from the
midst of the storm" (Job 38:1). The encounter of the
prophet Elijah with the Lord is manifested as a gentle
breeze," the whisper of a gentle breeze" (1 Kings
19:12). Still, there is need to pay be attentive to
all this in way as not to be misunderstood. The fire,
the stormwind, the earthquake are only manifestations.
God"Was not in the wind ... in the earthquake ... in
the fire" (1 Kings 19:11-12). E.g.”The Lord swept the
sea with a strong east wind" (Exodus 14:21), and so
the people were able to cross the Red Sea. In the Book
of Jonah, God sent"A burning east wind, and the sun
beat upon Jonah's head" (Jonah 4:8).”In hurricane and
tempest is his path" (Nahum 1:3). Briefly then,
whether it is a question of a gentle breeze (Job 4:15)
or of a mighty wind (Job 8:2), or even a violent storm
(Psalm 55:9), it is always God who is moving it. And
it is always God who is the source of the action
sustained by ruah.
The prophecy of Isaiah 32:15-20 is very interesting:
the ruah will transform the desert into a garden
bringing forth peace and justice. Here, it is not
possible to translate the Hebrew word as wind. Ruah
expressly signifies spirit, understood as a power
capable of transforming not only natural phenomena,
but also the hearts of men. The wind is as if always
the object of the action of God; man observes it (2
Kings 3:17), but is never able to control it
(Ecclesiastes 8:8). The power present in the wind, and
no one knows where it comes from, are elements which
make it possible to see in them the mysterious
presence of God."
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"The
Spirit Speaks
In this Christian study of Air it is useful to probe
the depths of some of our beliefs and consider what
light other religions and systems of thought shed on
our theology. In India and South Asia the Puranas
(ancient Indian religious writings) considered Air/
Wind/Breath a God and named that God 'Vayu'. Vayu
pervades the whole world and symbolizes the presence
of God everywhere—like Air.
In later Indian thought (the Vedantas) Vayu is not
deified as such, but recognized as one of the five
inter-connected elements that make up the world. When
Vayu indwells a human person it becomes the life-giver
—Prana (life itself). Prana is the essence of all the
members of the body. When the self departs Prana
follows. When Prana departs all the organs follow.
In the multi-religious world in which we all live
today, it is against this background of the world's
religions and philosophical thought that we must
consider the symbolism of Wind (Air) in Christian
thought. When Air is in motion (wind) it is capable of
producing incalculable energy. So while Air symbolises
the omnipresence of God, wind reminds us of God's
limitless power. Omnipotence and omnipresence are
characteristics of God well symbolized in Air and
Wind.
The Spirit speaks in the Bible
Genesis 1 teaches us that the world was a great void
before creation —a formless Chaos (this is the Hebrew
term)—and when a 'wind from God' (NRSV translation)
or the 'Spirit of God' (RSV translation)* began to
move upon the face of the waters, Chaos gave way to
light, order, life, form and beauty. All this was—
no, is—the activity of the Spirit of God. Genesis
1.1 correctly translated and understood would have us
see creation as an on-going present activity. So do
the Creeds in which we speak of the 'Maker' of Heaven
and Earth. The activity of God's Spirit is as
timeless as the Wind and Air which symbolize it."
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