But the Comforter, the Holy Spirit, shall teach you all things (John 14:26)


K. Armstrong
K. Armstrong

"As we approach the end of the second millennium, it seems likely that the world we know is passing away. For decades we have lived with the knowledge that we have created weapons that could wipe out human life on the planet. The Cold War may have ended, but the new world order seems no less frightening than the old. We are facing the possibility of ecological disaster. The AIDS virus threatens to bring a plague of unimaginable proportions. Within two or three generations, the population will become too great for the planet to support. Thousands are dying of famine and drought. Generations before our own have felt that the end of the world is nigh, yet it does not seem that we are facing a future that is unimaginable. How will the idea of God survive in the years to come? For 4000 years it has constantly adapted to meet the demands of the present, but in our century, more and more people have found that it no longer works for them, and when religious ideas cease to be effective they fade away. Maybe God really is an idea of the past. The American scholar Peter Berger notes that we often have a double standard when we compare the past with our own time. Where the past is analyzed and made relative, the present is rendered immune to this process and our current position becomes an absolute: thus "the New Testament writers are seen as afflicted with a false sense of consciousness rooted in their time, but the analyst takes the consciousness of his time as an unmixed intellectual blessing." Secularists of the nineteenth and early twentieth centuries saw atheism as the irreversible condition of humanity in the scientific age.

There is much to support this view. In Europe, the churches are emptying; atheism is no longer the painfully acquired ideology of a few intellectual pioneers but a prevailing mood. In the past it was always produced by a particular idea of God, but now it seems to have lost its inbuilt relationship to theism and becomes an automatic response to the experience of living in a secularized society. Like the crowd of amused people surrounding Nietzsche's madman, many are unmoved by the prospect of life without God. Others find his absence a positive relief. Those of us who have had a difficult time with religion in the past find it liberating to be rid of the God who terrorized our childhood. It is wonderful not to have to cower before a vengeful deity, who threatens us with eternal damnation if we do not abide by his rules. We have a new intellectual freedom and can boldly follow up our own ideas without pussyfooting around difficult articles of faith, feeling all the time a sinking loss of integrity. We imagine that the hideous deity we have experienced is the authentic God of Jews, Christians and Muslims and do not always realize that it is merely an unfortunate aberration."

Karen Armstrong, A History of God,
Ballantine Books, 1993, p. 377-78.
Publisher: Ballantine
Copyright: 1993
Printing: September 1994
ISBN: 0-345-38456-3
Pages: 460




The Advent
the Advent
"I have begun to grasp the true significance of some old scriptures. For instance the perception of the wind of the vibrations from the Holy Spirit has been hinted at by Lord Jesus in a statement I could never understand before:

"That which is born of the flesh is flesh, and that which is born out of the spirit is spirit. Do not marvel that I said to you `you must be born anew.' The wind blows where it wills, and you have heard the sound of it, and you do not know whence it comes and wither it goes; so it is with everyone who is born of the spirit." Nicodemus said to him "How can this be?"—John 3:6

How can this be? I could not know before I could feel the vibrations. And how could I explain to this American "Jesus freak" I met who was explaining what it means to be second born by referring to the Bible. [3] The poor thing! He is not going to know what he is talking about unless and until he feels the breath of the vibrations.

In the thoughtless awareness we get in touch with our own Self (Atman). This is why the growth in this awareness is so essential.

As the Self is not limited by our physical, emotional and mental bodies, knowledge of the Self implies knowledge of the cosmos. The latter knowledge also expresses the field of the Self's manifestation through a vibratory transformation of the Divine Energy.

"He who knows, meditates upon, and realizes this truth of the Self, find that everything--primal energy, ether, fire, water, and all other elements—mind, will, speech, sacred hymns, and scriptures— indeed, the whole universe—issues forth from it."—Chandogya Upanishad.

The spontaneous yoga opens a new dimension to human consciousness: the Kingdom of God. The revelation of Sahaja consciousness is God's greatest gift to Mankind.

It really becomes possible to relate to the sayings of the past Avatars (Divine Incarnations) and masters not merely through a longing of the soul for a glimpse of understanding but thanks to the naked reality of experience:

"Being asked by the Pharisees when the Kingdom of God was coming, he answered them; "the Kingdom of God is not coming with signs to be observed; nor will they say, `Lo, here it is' or `There'. For behold the Kingdom of God is in the midst of you."—Luke 17-20

Oh! Wake up! Don't you know that it is what you have been looking for?

HH Mataji's discovery of Sahaja Yoga is historical in the double sense that it comes at a specific, preordained point in history and that it is going to shape the course of future history. She is completing the grand task of all the great Incarnations of the past. It is not a hazard that the Sanskrit expression for the Golden Age is Satya Yuga: the Age of Revelation."

Grégoire de Kalbermatten, The Advent,
The Life Eternal Trust Publishers, 1979, p. 46-7
Paperback
Publisher: daisyamerica LLC (January 2003)
Language: English
ISBN-10: 193240600X
ISBN-13: 978-1932406009

[3] What Sri Shankaracharya wrote for the orthodox Hindus is valid here: "The study of scriptures is useless so long as the highest truth is unknown, and it is equally useless when the highest truth has already been known" in Vivekachudamani (Calcutta 1926, 9th edit, July 1974) p. 21.




"As we now move to other ancient scriptures let us not be blinded by "religious" parochialism. A mind overly conditioned by the fatherly connotation of the Judeo-Christian tradition will, at first, have some difficulty at the conception of the Divine in the feminine form of the Mother. And yet, the cult of the Motherhood of God, from time immemorial, has been attested by archaeological evidence from all quarters of the globe. It seems that it is the Indian subcontinent which presents us with the most elaborate expressions of this worship.

According to Advaita Vedanta Ultimate Reality is formless undifferentiated consciousness (Nirguna.) This condition, which is at the same time the Absolute Being and Absolute Nothingness1 cannot be conceived of. Through eons of ages, it goes through alternate phases of potentiality and manifestation. The alternation of this cosmic rhythm has been called: "the respiration of Brahma." When the ultimate reality rests in its latent phase, the Unmanifested, it is contained in "IT." In the activating phase of its manifestation, the "IT" becomes "HE" and "Her"; HH Mataji says that the first step of the Creation takes place when God separates itself into Himself as a witness and Herself as His power. One aspect is Sadashiva (The Primordial Existent and Witness, God the Almighty, the Father, the Purusha); the other is His power, the Adi Shakti, (The Primordial Energy of Divine Love, the Divine Mother, the Prakriti.) Thus the Mother is the Primordial Energy . . . The Creation, spiritual and material, springs from the Divine Mother, the Holy Spirit of the Christian tradition. She creates various strata of existence, among which is this phenomenal universe. As this Primordial Energy is the genitrix of everything we experience, She is worshipped as the Sacred Mother. We read in the first sutras of the Kama-Kalavilasa:

"Victory to Her the Primordial Power, the seed from which sprouts hereafter the entire creation, static and kinetic universes, the eternal, the incomparable, who is of the nature of Her own bliss, and who manifests as a mirror to His (Shiva) self."

The Samaya Mata recalls that the distinction between He and Her is only an apparent one: "There is no Shiva without Shakti nor is there any Shakti without Shiva. There is no distinction between them just as there is none between the moon and the shining." The Shakti combines in Her person both the manifestation of the Universal Existence (male form) and the Universal Energy (female form.) She is thus identified with the One. The actualisation of this primordial unity within the disciple is the object of the Shakti worship. She is the central object of worship because She is the manifested dimension of the Ultimate. She is the Great One who bridges the gap between the Infinity and the Finite; only through Her compassionate meditation can the finite human being regain Infinity. And that is indeed the very blessing that She wants to graciously bestow on Her children.

"Thyself, with a view of manifesting Thyself in the form of the Universe, inwardly assumest the form of Consciousness and Bliss." — Shri Shankaracharya, Saundarya Lahari 35

Let us again remember that the Holy Spirit, as the Primordial Energy, is the Christian mysterious symbol for the Mother.

We ought to mention, that in the apocryphal Acts of Saint Thomas, the Holy Spirit is (rightly) invoked as "hidden Mother," "Mother of all life." These statements should help us to recognize the true wisdom of the early gnostics and Syrian fathers who grasped something of the identity (Holy Spirit = Mother = Energy.) The esoteric perception certainly casts a new light on the intriguing dialogue between Lord Jesus Christ and Nicodemus:

"Truly, Truly, I say to you unless one is born anew, he cannot see the Kingdom of God. Nicodemus said to him, "how can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" Jesus answered "Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter the Kingdom of God" — John 3.3

The necessity to return to the Divine Mother in order to become a New Adam, a second born, a Divine Child has been asserted by Lord Jesus. It is time that those western seekers who have engaged themselves in intellectual pursuits use their intellect to discover the Unity of the message of the various mythologies and religions; they had better realize the greatness of the Christian promise and the value of the other world religions. HH Mataji has brilliantly exposed those teachings in a new light which also illuminates the other religious traditions and contemporary science. It is time for us to discover that the true object of Knowledge is integration. All the great religions are one. This is revealed by actualization when our own integration takes place through rebirth.

Although the Great Goddess (Adi Shakti) is "Truly Formless" (see the Devipurana) She has been worshipped through millennia in countless aspects and forms. The three great aspects through which She is channeling Her own power are Mahalaxshmi, Mahasaraswati, Mahakali. She is also known to have taken various incarnated forms (avtaras.) It is thus described in the Scriptures that She is the Primordial Power, the utterly Holy. It is certainly not easy for the western reader to face the very serious hypothesis that She can take human form. To talk about it is even more difficult."

Grégoire de Kalbermatten, The Advent,
The Life Eternal Trust Publishers, 1979, p. 252-55.
Paperback
Publisher: daisyamerica LLC (January 2003)
Language: English
ISBN-10: 193240600X
ISBN-13: 978-1932406009



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