What
appears as underwater reeds is actually Allah's Light emitting out
of a few Believers of Al-Qiyamah, with vibrations flowing out from the rest, during
meditation on His Ruh Shri Mataji Nirmala Devi.
Allah
has now completed the Revelation of His Light and this Revelation is now absolute, even though the
Unbelievers may detest it!
Their intention is to extinguish Allah's Light with
their mouths: But Allah will complete (the revelation of) His light, even though the Unbelievers may detest
(it.)
Surah 61:8 Al Saff (The Battle Array)
All
Unbelievers are invited to destroy
this Revelation of Allah's
Light.
Al Nur (The Light)
Their intention is to extinguish Allah's Light with
their mouths:
But Allah will complete (the revelation of) His light,
Even though the Unbelievers may detest (it.)
surah 61:8 Al Saff (The Battle Array)
(Abdullah Yusuf Ali, The Holy Qur'an, 1989.)
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 high above at a distance. He 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 Self-Transcendence 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. 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 (Lahut) 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. Moreover, Kash's extraordinary observation of this
"sun" created more questions and doubts. He maintained that:
This "Sun" is always behind Her at an angle but is not directly above,
that is, at about 45 degrees.
It did not rise and fall like the earthly sun. The "Sun" above Shri
Mataji Nirmala Devi was fixed and stationary.
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.)
Kash could not ascertain the exact size and distance of this "Sun"
despite more than 1300 visits.
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 Shen sat in Bliss and Joy. Shri Lok
Mata Shri Nirmala Devi met him and the question of the "Sun"
above Her was put forward.
The Ruh of Allah then 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.
Allah
has now completed the Revelation of His Light and this Revelation is now absolute, even though the
Unbelievers may detest it!
Allah is the Light [2996]
of the heavens and
the earth, [2997]
The parable of His Light is as if there were a niche,
And within it a Lamp: The Lamp enclosed in Glass;
[2998]
The glass as it were a brilliant star;
[2999]
Lit from a blessed Tree,
[3000]
An Olive, neither of the East nor of the West,
[3001]
Whose oil is well-nigh luminous, though fire scarce
touched it; [3002]
Light upon Light!
Allah doth set forth parables for men: and Allah doth
know all things.
surah 24:35 Al Nur (The Light)
(Abdullah Yusuf Ali, The Holy Qur'an, 1989.)
This parable of Al Nur has been the subject of the greatest
works among the Muslim scholars since post-Muhammad days. Learned Islamic
professors have written voluminous interpretations of this single verse, such is
the esteem and importance of this metaphor. Muslim scholars have unabashedly
eulogize the superiority of this parable with countless glowing tributes:
"Embedded within certain directions
concerning a refined domestic and social life, comes this glorious parable of
Light, which contains layer upon layer of transcendental truth about spiritual
mysteries. No notes can do adequate justice to its full meaning. Volumes have
been written on this subject, the most notable being Ghazali's Mishkat al
Anwar."
Abdullah Yusuf Ali,
The Holy Qur'an
(Abdullah Yusuf Ali, The Holy Qur'an,
1989, p. 876.)
"This mystical passage gives the essence of Sufism, and conceals the nature
of the cognition of the extra dimensions of the human consciousness which comes
beyond the intellect. It is the subject of the great Ghazali's Niche for
Lights, a Sufi classic."
Idries Shah, The Way of the Sufi
(Idries Shah,
The Way of the Sufi, 1974, p. 431.)
"The way of illumination was elaborated by the great master of illumination
(shayk al-ishraq) Shihab al-Din Suhrawardi (c. 1155-91.) Drawing on the Qur'anic
Light verse and al-Ghazali's interpretation of it in his famous treatise
Mishkat al-Anwar (The Niche of Lights), and on ancient Iranian and Neoplatonic
wisdom, Suhrawardi constructed an impressive cosmos of light and darkness
populated by countless luminous angelic spirits.
The source from which this divine cosmos
emanates is God, who is hidden from the human soul by veils of light and
darkness. The soul's ultimate quest is to penetrate these veils through the
power of intellect until it returns to its original heavenly source . . ."Mahmoud
M. Ayoub, World Religions: The Islamic Tradition
World Religions, edited by W. G.
Oxtoby
(World Religions, Oxford University Press, Canada, 1996, p. 377-78)
"To
say that God was One was not a mere numerical definition: it was a call to
make that unity the driving factor of one's life and society. The unity
of God would be glimpsed in the truly integrated self. But the divine
unity also required Muslims to recognize the religious aspirations of
others. Because there was only one God, all rightly guided religions must
derive from him alone. Belief in the supreme and sole Reality would be
culturally conditioned and would be expressed by different societies in
different ways, but the focus of all true worship must have been inspired
by and directed toward the being whom the Arabs had always called al-lah.
One of the divine names of the Koran is an-Nur, the Light. In these
famous verses of the Koran, God is the source of all knowledge as well as
the means whereby men catch a glimpse of transcendence."
Karen Armstrong,
A History of God
(Karen Armstrong, A History of God,
1993, p. 151.)
Yes, this is the Jewel in the Crown. However, so subtle
is the Pure Knowledge that no Islamic scholar has even come close to
unraveling the deep subtle meaning and inner mysteries (batin) of
this Parable of Light. It has been read a thousand times by the ordinary,
entire lifetimes by generations of mullahs and muftis, and centuries by
hundreds of millions of Ummah. Put simply, it has been read, uttered and
analyzed countless billions of times but to no avail. The inability of the
entire Ummah since the birth of Islam to unravel probably their most
cherished surah of Al Nur reflects the gradual demise of Islam.
Even their batini, Muslims who devotes himself to the
esoteric, mystical understanding of the faith, have never been able to
impart only a rudimentary understanding of Al Nur.
Due to the utmost importance of this Revelation it has
to be clarified that Allah stresses twice that it is a parable. By this
unprecedented double clarification the seeker has to first understand the
meaning of parable. The Webster's New World Dictionary's
defines parable as "an allegorical relation; a story in which people,
things, and happenings have a hidden or symbolic meaning."
Mainstream
Islamic scholars, unlike their Sufi brethren, have
completely misinterpreted this parable into something mysterious and
ambiguous, throwing no light at all on this Light. On the contrary, the parable of Al Nur
has been further obscured by the dust of centuries-old
spiritual ignorance and esoteric nescience. The starkly contrasting
interpretation between the mainstream Islamic and fringe Sufism speak
volumes of the power with which institutionalized religions hold their followers
captive, rejecting all philosophy that differs
from their dogmas. The religious flock of Islam sheepishly follow their
mullahs and muftis, bleating along in collective humdrum monotony. No words can fathom the depth of darkness
they have been led into concerning this Light of
Allah. Only the Blast of Truth will awaken them as to what the Mishkat al-Anwar
is really all about.
In order to fathom the abyss of ignorance these
Defrauders (Al-Mutaffin) have led
Muslims into, it will be necessary to copy nearly the entire text of
Abdullah Yusuf Ali's interpretations, and other Islamic theologians, regarding the parable of Light.
Abdullah Yusuf Ali
. . .
Allah is the Light [2996]
Islamic interpretation 2996
"2996.
The physical light is but a reflection of the true Light in the world of
Reality, and that true Light is Allah. We can only think of Allah in terms
of our phenomenal experience, and in the phenomenal world, light is the
purest thing we know, but physical light has drawbacks incidental to its
physical nature: e.g. (1) it is dependent on some source external to
itself; (2) it is a passing phenomenon: if we take it to be a form of
motion or energy it is unstable, like all physical phenomena; (3) it is
dependent on space and time; its speed is 186,100 miles per second, and
there are stars whose light takes thousands (or millions or billions) of
years before it reaches the earth. The perfect Light of Allah is free from
any such defects."
Abdullah Yusuf Ali, The Holy Qur'an
Of the heavens and the earth,
[2997]
The parable of His Light is as if there were a niche
And within it a Lamp: The Lamp enclosed in Glass; [2998]
Islamic interpretation 2998
"2998.
The first three points in the Parable centre round the symbols of the
Niche, the Lamp, and the Glass. (1) The Niche (Mishkat) is the little
shallow recess in the wall of an Eastern house, fairly high from the
ground, in which a light in the room, in which a light (before the days of
electricity) was usually placed. Its height enabled it to diffuse the
light in the room and minimised the shadows. The background of the wall
and the sides of the niche helped throw the light well into the room, and
if the wall was white-washed, it also acted as the reflector: the opening
in front made the way for the light. So with the spiritual Light: it is
placed high above worldly things: it has a niche or habitation of its own,
in Revelation and other Signs of Allah; its access to men is by a special
Way, open to all, yet closed to those who refuse its rays. (2) The Lamp is
the core of the spiritual Truth, which is the real illumination; the Niche
is nothing without it; the Niche is actually made for it. (3) The Glass is
the transparent medium through which the Light passes. On one hand, it
protects the light from moths and other forms of low life (lower
motives in man) and from gusts of wind (passions), and on the other, it
transmits light through a medium which is made up of and akin to the
grosser substances of the earth (such as sand, soda, potash, etc.), so
arranged as to admit the subtle to the gross by its transparency. So the
spiritual Truth has to be filtered through human language or human
intelligence to make it intelligible to mankind."
Abdullah Yusuf Ali, The Holy Qur'an
The glass as it were a brilliant
star;
[2999]
Islamic interpretation 2999
2999.
"The
glass by itself does not shine. But when the light comes into it, it
shines like a brilliant star. So men of God, who preach Allah's Truth,
are themselves illuminated by Allah's Light and become like illuminating
media through which that Light spreads and permeates human life."
Abdullah Yusuf Ali, The Holy Qur'an
Lit from a blessed Tree,
[3000]
Islamic interpretation 3000
3000.
"The
olive tree is not a very impressive tree in its outward appearance. It
leaves have a dull greenish brown colour, and in size it is inconspicuous.
But its oil is used in sacred ceremonies and forms a wholesome ingredient
of food. The fruit has a specially fine flavour."
Abdullah Yusuf Ali, The Holy Qur'an
An Olive, neither of the East nor of the West,
[3001]
Whose oil is well-nigh luminous,
Islamic interpretation 3001
3001.
"The
mystic Olive is not localised. It is neither of the East nor the West. It
is universal, for such is Allah's Light. As applied to the olive, there
is also a more literal meaning, which can be allegorised in a different
way. An olive tree with an eastern aspect gets only the rays of the
morning sun; one with a western aspect, only the rays of the western sun.
In the northern hemisphere the south aspect will give the sun's rays a
greater part of the day, while a northern aspect will shut them out
altogether, and vice versa in the southern hemisphere. But a tree in the
open plain or on a hill will get perpetual sunshine by day: it will be
more mature, and the fruit and oil will be of superior quality. So Allah's
Light is not localised or immature: it is perfect and universal."
Abdullah Yusuf Ali, The Holy Qur'an
Though fire scarce touched it:
[3002]
Islamic interpretation 3002
"Pure
olive oil is beautiful in colour, consistency, and illuminating power. The
world has tried all kinds of illuminants, and for economic reasons or
convenience, one replaces another. But for coolness, comfort to the eyes,
and steadiness, vegetable oils are superior to electricity, mineral oils,
and animal oils. And among vegetable oils, olive oil takes a high place
and deserves its sacred associations. Its purity is almost like light
itself: you may suppose it to be almost light before it is lit. So with
spiritual Truth: it illuminates the mind and understanding imperceptibly,
almost before the human mind and heart have been consciously touched by
it."
Abdullah Yusuf Ali, The Holy Qur'an
Light upon Light!
Allah doth set forth parables for men:
And Allah doth
know all things.
Islamic interpretation 3003
"Glorious,
illimitable Light, which cannot be described or measured. And there are
grades and grades of it, passing transcendentally into regions of
spiritual heights, which man's imagination can scarcely conceive of. The
topmost pinnacle is the true prototypal Light, the real Light, of which
all others were reflections; the Light of Allah. Hence the saying of the
Holy Prophet about Allah's "Seventy Thousand veils of Light."
"
Abdullah Yusuf Ali, The Holy Qur'an
(Abdullah Yusuf Ali, The Holy Qur'an, 1989.)
And His
Forty Thieves Of Truth
NUR: From Surat an-Nur (Light) (PDF
format)
Ayats 35-39 (Warsh)
Tafsir
In the tafsir, or Qur'anic commentary below, the various
tafsirs are coloured coded as follows:
Ibn Juzayy: at-Tashil fi 'ulum al-Qur'an
Jalalayn: Tafsir al-Jalalayn
As-Sawi: Hashiya (gloss) on the Jalalayn
Ibn Kathir: Mukhtasar Tafsir Ibn Kathir
Al-Qurtubi: Jam' li-Ahkam al-Qur'an
Al-Burusawi: Tafsir Ruh al-Bayan
35 Allah is
the Light of the heavens and the earth.
The metaphor of His Light
is that of a niche
in which there is a lamp,
the lamp inside a glass,
the glass like a brilliant star,
lit from a blessed tree, an olive,
neither of the east nor of the west,
its oil all but giving off light
even if no fire touches it.
Light upon Light.
Allah guides to His Light whoever He wills
and Allah makes metaphors for mankind
and Allah has knowledge of all things.
Allah is the Light
of the heavens and the earth.
Ibn Juzayy:
Light both designates a reality - the light which the eyes
perceive, and is also a metaphor for the meanings which are perceived by
the hearts. "Nothing is like Allah." So the interpretation of
the ayat is that Allah possesses the light of the heavens and the earth,
and He has described Himself as being Light as you say, "Zayd is
generosity" when you want to stress the fact that he is generous.
If He means the light which is perceived by the eyes, then
the meaning of the "light of the heavens and the earth" is that
He created the light which they contain - the sun, the moon and the stars,
or He created them both and brought them into existence from
non-existence. So they appear by Him as things appear by light. In this
meaning, 'Ali ibn Abi Talib recited the verse as, "Allahu nawwara"
(Form II) meaning He put light in them.
If by light He means the light which is perceived by the
hearts, the meaning of the light of the heavens and the earth is that He
placed the light in the hearts of the people of the heavens and the earth.
This is why Ibn 'Abbas said, "The meaning is the Guide of the people
of the heavens and the earth."
Al-Qurtubi:
In a metaphorical senses, the Arabs say that "the
words have light" and "an illuminating (lit. light-giving)
Book." It is permissible to say that Allah is Light in order to
praise Him because He brought things into existence, and He began and
originated the light of all things, but He is not one the physical lights
that can be perceived by the senses. Nonetheless, the Prophet was asked,
"Have you seen your Lord?" and he said, "I saw him as a
Light."
As for it being guidance, Ubayy ibn Ka'b and others said,
"He adorned the heavens and the earth with the sun, the moon, and the
stars, and He adorned the earth with the Prophets, scholars and
believers."
Ibn Kathir:
Anas ibn Malik said that Allah says, "My light is
guidance." Ubayy ibn Ka'b said that it refers to the believer in
whose breast Allah has put belief and the Qur'an.
Jalalayn:
Allah illuminates it by the sun and the moon.
[as-Sawi: Know that the reality of light, whether it is
perceived by the eye or visible things are perceived by means of it,
resembles the quality which emanates from the two light sources onto dense
objects. This meaning cannot be applied to Allah. It is also said that the
ayat means that Allah is the Creator of the light in the heavens by the
sun, moon, stars, the Throne and the angels, and in the earth by lamps,
lights, candles. Prophets, scholars and the righteous. This means that He
illuminates them. It is said that it means that He manifests the heavens
and the earth because the term "light" implies manifestation. In
such a meaning, it can be applied to Allah Almighty, since He makes things
appear in existence out of non-existence.Ibn 'Ata' says in the
Hikam, "Phenomenal being is utter and total darkness.
It is only the manifestation of the Real in it that gives it light."
So the universe exists because Allah grants it existence. If it were not
that Allah existed, none of the universe would have existed."]
The metaphor
of His Light is that of a niche in which there is a lamp,
Ibn Juzayy:
The niche is an opening in a wall which is not a window,
and the lamp in it gives off a strong light. It is said that the niche is
the post on which the lamp sits. The first is sounder and more well-known.
The meaning is that the attribute of the light of Allah in its clarity is
like that of the niche in
which there is a lamp since it is the greatest of what the
mortal can conceive of light and illumination. It is likened to the niche,
even though the light of Allah is greater still because that is the limit
of what people can perceive of lights. He made the example for them
according to what they can perceive.
It is said that the pronoun in "His light"
refers to Sayyiduna Muhammad, may Allah bless him and grant him peace, and
it is said to refer to the Qur'an, and to the believer. These statements
are weak because nothing precedes to which the pronoun could be referred.
If it is asked: How can it be valid that Allah be called 'the Light of the
heavens and the earth' while He reports that He is
Light and then He ascribes light to Himself in His words,
"the metaphor of His light" thus making the related the same as
the one related to? The answer is that that is valid with the
interpretation which we already mentioned about Allah being the Possessor
of the light of the heavens and the earth, or as you say, "Zayd is
generosity," and then you say that people are refreshed by His
generosity.
Al-Qurtubi:
He means the quality of His proofs which He casts into the
heart of the believer, and these proofs are called "light".
Allah calls His Book a light when He says, "We sent down a clear
Light to you," (4:174) He also called His Prophet light where He
says, "A Light has come to you from Allah and a clear Book."
(5:15) This is because the Book guides and makes clear, as does the
Messenger.
One reason that it is related to Allah is because He makes
the proof firm and clarifies it.
There is another possible meaning for this ayat which is
that the second sentence resembles the first if light is taken to mean
guidance and the perfection of the brilliant evidence and proofs of Allah
in His creation.
The pronoun in "his light" can also refer to the
believer.
Jalalayn:
"The metaphor of His light" means the quality of
light in the heart of the believer.
the lamp
inside a glass,
The lamp is the wick with its fire. The meaning is that it
is in lamp made of glass because the light in it is more radiant because
it is a transparent body.
Ruh al-Bayan: The purpose of the lamp in the glass and the
glass in the niche is that when the place is more constricted, the light
is more intense. If the place where the lamp is placed is an open area,
then the light disperses.
the glass as
though it were a dazzling star
Ibn Juzayy:
The metaphor of the glass in giving light is like a
dazzling star. That can have two meanings. Either He means that it gives
light because of the lamp which is in it, or He means that it in itself is
strong in light because of its purity and the fineness of its body. This
is more eloquent because it joins its light to the light of the lamp.
By "dazzling star," He means one of the luminous
bodies like Jupiter, Venus, Suhayl and the like. It is said that He means
Venus, but there is no indication of this specification. Nafi' reads it as
durriyyun. That reading has can mean that the star is ascribed to durr
(pearls) by its whiteness and purity. It is also read with hamza which is
derived from dar', meaning being pushed [i.e. stars that are pushed from
one place to another].
Al-Qurtubi:
Ka'b al-Ahbar makes the entire ayat refer to Muhammad, may
Allah bless him and grant him peace, i.e. the metaphor of the light of
Muhammad. The Messenger of Allah is the niche, the lamp is prophethood,
the glass is his heart, the blessed tree is the revelation and the angels
who brought it, the oil are the proofs and evidence which contain the
revelation. If it is taken to mean the believer, as Ubayy says, then the
niche is his chest, the lamp is belief and knowledge, the glass is his
heart, and the oil are the proofs and evidence it contains.
Jalalayn:
"Dazzling" means that it drives away the
darkness. The word is derived from "pearls" because of its
purity.
lit from a
blessed tree, an olive,
Ibn Juzayy:
It is read as yuqadu and tawaqqada in the past tense. The
verb refers to the lamp. If it is read as tuqdau in the present tense,
then it refers to the glass. It means that it is kindled from the oil of a
blessed tree. It is described as "blessed" because of the great
number of its benefits or because it grows in a blessed land, which is
Syria.
Al-Qurtubi:
This can also be taken to refer to the Prophets, in which
case Adam would be the blessed tree, or Ibrahim because Allah called him
"blessed".
neither of the
east nor of the west,
Ibn Juzayy:
It is said that it means it in Syria, so it is neither of
the east of the land nor the west. The best olives are the olives of
Syria. It is said that it is exposed and the sun strikes it all day, so it
is not purely of the east so as to be called eastern, nor of the west so
as to be called western. Rather it is eastern-western because the sun
revolves around it from the east to the west. It is said that it is a
central tall tree which is neither to the direction of the east of the
tree nor the direction of the west. It is is said that it is from a tree
of the Garden which, had it been in this world, would have eastern or
western.
its oil all
but giving off light even if no fire touches it.
To stress the description of its purity and excellence.
Ibn Kathir:
Ibn 'Abbas went to Ka'b al-Ahbar and said, "Tell me
about His words, 'its oil all but giving off light even if no fire touches
it.'" He said, "Muhammad almost makes things clear to people
without even saying that he is a Prophet, even as the oil almost
shines."
Or the proofs of the Qur'an almost make things clear
before they are recited.
Light upon
light
Ibn Juzayy:
i.e. joining the light of the lamp, the excellence of the
glass and the excellence of the oil. By that He means the perfection of
the light used as the example.
Ibn Kathir:
Ibn 'Abbas says that it means the belief and actions of
the slave of Allah. Ubayy ibn Ka'b said, "The believer is transformed
into five lights: his words are light, his actions are light, his going in
is light, his going out is light, and he will go to light on Day of Rising
to the Garden." It is also said that "light upon light" is
the light of the QurĠan and the light of belief when they are joined
together.
Jalalayn:
The light itself with the light of the fire. Allah's
guidance of the believers is light on top of the light of faith.
[As-Sawi: The proofs of Allah in the heart of the believer
are proof on top of proof. If you were to ask why did He use the light of
olive oil as a metaphor here and not the light of the sun, the moon, and
cangles, the answer is that oil contains many uses and is easy for
everyone. In the same way the perfect believer finds many uses in faith.
There is some disagreement about whether this metaphor is a compound one,
including what is mentioned at the beginning of the ayat and thus
describes guidance, or whether it is one in which each image corresponds
to something, e.g. the believer is the niche, the glass his heart, his
knowledge the oil, and his faith the lamp.]
Ruh al-Bayan: al-Qushayri says that they obtain one light
by their effort and investigation and reflection while they find the other
light by Allah's grace in this words and actions. Allah says, "As for
those who do jihad in Our Way. We will guide them to Our Paths."
(29:69)
Allah guides
to His Light whoever He wills
i.e. Allah gives success to whomever He will in finding
the truth, i.e. Islam.
Ibn Kathir:
It has come in hadith, "Allah Almighty created
creation in darkness and then on that day He cast to them some of His
light. Whoever got some of His light on that day is guided, and whoever
missed is misguided." So it is said that He knows the one who
deserves to be guided from the one who deserves misguidance.
Abu Sa'id al-Khudri reported that the Messenger of Allah said, "There
are four kinds of hearts: a divested heart which is like the lamp and
shines; a covered heart which is tied up in its covering; an inverted
heart, and a doubled heart. The divested heart is the heart of the
believer which is his lamp in which is his light. The covered heart is the
heart of the unbeliever. The inverted heart is the heart of the hypocrite
who recognised and then denied. The doubled heart is the heart which
contains both belief and hypocrisy. The likeness of belief in it is like
the plant which good water extends, and the example of hypocrisy in it is
like the wound which is spread by blood and pus. It is dominated by
whichever of them is dominant."
Ruh al-Bayan:
the source of control and direction of guidance is divine will, even
though other causes appear to be involved.
and Allah makes
metaphors for mankind
Jalalayn:
He makes things clear for them so that they reflect and
believe.
[as-Sawi: Thus no doubt will affect the believer. He will
see with insight as he sees with his actual eyes. Allah makes both bear
witness. In hadith, "Fear the perspicacity of the believer. He sees
by the light of Allah."
http://ourworld.compuserve.com/
The Islamic philosophers clearly exhibit their
ignorance with these 'beating around the bush' interpretations. This
appalling lack of spiritual knowledge of the Divine World of Reality (Lahut),
despite Allah's double direction that this is a parable, is atrocious.
The Islamic scholars have just about explained its literal meaning, a feat
that can be done by any ordinary human. Such a shallow approach to a
subject of utmost importance expose an utter lack of insight and
enlightenment as all other religious institutions have far superior
theories of the Light.
If the finest of Islamic scholars are so shallow in their understanding of
the Qur'an, what about the majority of the non-arab followers who do not
understand a word of the Arabic Qur'an?
And
if the cream of Islamic theologians are so utterly ignorant of the esoteric
nature of the Qur'an, what about the ordinary Ummah who vehemently oppose
any suggestion of the Divine in humans?
Allah
Is The Light
For 1,400 years this priceless parable defied all
interpretation and yielded not the Fruit of its Knowledge, waiting for the
Age of Qiyamah to begin. Muslims should now never forget that this
Knowledge and Revelation of Al Nur and Qiyamah are irrevocably
inter-linked and inseparable.
We will now interpret the Message of the Light that was
hidden from the Muslims for 1,400 years. We assure the Unbelievers (Al-Kafirun)
that the Truth of Allah's Light cannot be denied or destroyed by them.
Allah
is the Light [2996]
of the heavens and the earth,
[2997]
The parable of His Light is as if there were a niche,
And within it a Lamp: The Lamp enclosed in Glass;
[2998]
The glass as it were a brilliant star;
[2999]
Lit from a blessed Tree,
[3000]
An Olive, neither of the East nor of the West,
[3001]
Whose oil is well-nigh luminous, though fire scarce touched
it; [3002]
Light upon Light!
Allah doth set forth parables for men: and Allah doth know all things.
surah
24:35 Al Nur (The Light)
(Abdullah Yusuf Ali, The Holy Qur'an, 1989.)
Allah is the Light
(2996)
Enlightened interpretation of note 2996
We
find that it was God who had created the physical light of the universe
which is different from the Spiritual Light that the Quran says
"Allah is". The word of course has many applications in the
Quran, be it physical, spiritual, moral or figurative. It is not possible
for us to see Allah because our "organs of sight" are physical
and not of spiritual composition. (That is why Kash, with the eyes of his spiritual
form, was able to see Allah as the Light above His Ruh Shri Mataji Nirmala
Devi.)
All religions have spoken of God Almighty as Light. All
Holy Scriptures have described this Light. All His Messengers have
extolled humankind to search this Light. Many seekers of Truth have spent
entire lives pursuing this Light. Few have seen this Light as only very ancient souls
are able to see
Allah as the Light within all humans.
Allah is Light - This Revealed Truth is Absolute.
Of the heavens and the earth,
(2997)
Enlightened interpretation of note 2997
Allah's Light shines in Heaven where all His Divine
Messengers, countless angels and liberated souls live.
But His light also shines on Earth. The Qur'an says
that Allah is the Light of the Earth and His incomparable parable of Al
Nur then hints where it may be found. In other words, Allah begins to
reveal that His Light is on Earth so that humans may search for it. All
His revealed books confirm that it is within humans. It is of an
incomparable brightness but can be observed directly by rare souls
able to go within themselves, and enter
His Kingdom in the Sahasrara. This Light of Allah may be observed for as
long as possible, without ever hurting the eyes. Despite its brightness it
does not emit any heat; instead, it is cool. The most unique feature of
His Light is that it cast no shadows on whatever it falls.
The sun that shines on Earth is not the Light of Allah
as it is far inferior. While giving life it also burns, blinds, scorches,
dries, and destroys.
Allah exists everywhere on Earth, invisible and unknown
to most. Shri Jesus revealed 2,000 years ago that the Kingdom
of God is within but still humans still do not see it. Thus, it is
no different concerning His Light, even if it is the most dazzling and
awe- inspiring
illumination in the universe, as it lies hidden within their own
being!
Allah, in the form of Light, is in the minds of all humans -
This Revealed Truth is Absolute.
He, in the form of Light, cannot be
seen but He sees all, and all Scriptures declare that His Spirit
lives in all. That is why the Qur'an expounds "We are nearer to him
than the vein in his neck!" (surah 50:16)
"In
his ecstasy, al-Hallaj had cried aloud: "I am the Truth!"
According to the Gospels, Jesus had made the same claim, when he had said
that he was the Way, the Truth and the Life. The Koran repeatedly
condemned the Christian belief in God's Incarnation in Christ as
blasphemous, so it was not surprising that Muslims were horrified by al-Hallaj's
ecstatic cry. Al-Haqq (the Truth) was one of the names of God, and
it was idolatry for any mere mortal to claim this title for himself. Al-Hallaj
had been expressing his sense of a union with God that was so close that
it felt like identity. As he said in one of his poems:
I am He whom I love, and He whom I love is I:
We are
two spirits dwelling in one body.
If thou seest me, thou seest Him, and if thou seest
Him, thou seest us both.
"Now, this Spirit is expressed in the heart, is
reflected in the heart. The centre of the Spirit we can say is in the
heart. But actually the seat of the Spirit is above here, above the head
and that is the Spirit of the God Almighty, say whom you call Parvardigar,
you call Him Sadashiva, or you can call Him the Rahim. And
you can call Him by many names which are said about the Lord who is God
Almighty - Niranjan, they call Him Nirankar, every sorts
of words."
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Shri Purusartha-Prada Shri Nirmala Devi
Sahasrara Chakra, New Delhi, India - February 4,
1983
(Purusartha-Prada
[291th]: Fulfils the four objects of life i.e., Dharma, Artha, Kama and
Moksa.)
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It was a daring expression of that annihilation of self
and union with God that his master al-Junayd had called fina. Al-Hallaj
refused to recant when accused of blasphemy and died a saintly death. . .
.
Al-Hallaj's cry anaal-Haqq: "I am the
Truth!" shows that God of the mystics is not an objective reality but
profoundly subjective. Later al-Ghazzali argued that he had not been
blasphemous but only unwise in proclaiming an esoteric truth that could be
misleading to the uninitiated. Because there is no reality but al-Lah -
as Shahadah maintains - all men are essentially divine. The Koran taught
that God had created Adam in his own image so that he could contemplate
himself as in a mirror. That is why he ordered the angels to bow down and
worship the first man. The mistake of the Christians had been to assume
that one man had contained the whole incarnation of the divine, Sufis
would argue. A mystic who had regained his original vision of God had
rediscovered the divine image within himself, as it had happened on the
day of creation. . . .
The story of al-Hallaj shows the deep antagonism that
can exist between the mystic and the religious establishment who have
different notions of God and revelation. For the mystic the revelation is
an event that happens within his own soul, while for the more conventional
people like some of the elema it is an event that is firmly fixed
in the past."
Karen Armstrong,
A History of God
(Karen Armstrong, A History of God,
Ballantine Books, 1993, p. 228-29.)
"Allah
I tried to find Him on the Christian cross, but He was not
there;
I went to the Temple of the Hindus and to the old pagodas,
but I could not find a trace of Him anywhere.
I searched on
the mountains and in the valleys
but neither in the heights nor in the depths was I able to
find Him.
I went to the Ka'bah in Mecca, but He was not there either.
I questioned
the scholars and philosophers but He was beyond their
understanding.
I then looked
into my heart and it was there where He dwelled that I saw
Him; He was nowhere else to be found."
Jalaluddin
Rumi
But what happens when Allah's parables are interpreted and explained
to the Unbelievers (Al-Kafirun):
Verily We have propounded for men, in this Qur'an
every kind of Parable:
But if thou bring to them any Sign, the Unbelievers are sure to say,
"Ye do nothing
but talk vanities."
Thus does Allah seal up
[3577]
the hearts of
those who understand not.
So patiently persevere: for verily the promise of Allah
is true;
Not let those
[3578]
shake thy firmness,
Who
have (themselves) no certainty of faith.
surah 30:58-60 Al Rum (The Romans)
"3577.
When an attitude of obstinate resistance to Truth is adopted, the natural
consequence (by Allah's Law) is that the heart and mind get more and more
hardened with every act of deliberate rejection. It becomes more and more
impervious to the reception of Truth, just as a sealed envelope is unable
to receive any further letter or message after it is sealed.
3578. The Prophet of Allah does not slacken in his
efforts or feel discouraged because the Unbelievers laugh at him or
persecute him or even seem to succeed in blocking his Message. He has firm
faith, and he knows that Allah will finally establish His Truth."
Abdullah Yusuf Ali, The Holy Qur'an
(Abdullah Yusuf Ali, The Holy Qur'an, p.
1024)
The Parable Of The Light Is . . .
The parable of His Light is as if there were a niche,
and within it a Lamp:
The Lamp enclosed in Glass, [2998]
Enlightened interpretation of note 2998
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"Perfection
Is in Your Luminous Essence
The worlds within are immeasurably vaster superior and
more blessed than the outside.
By Swami Sastrananda
Man (woman included) seeks and strives to be or have
the best, the perfect, consciously or unconsciously, each in one's own
way. The quest is common, but the means adopted are innumerable. Man tries
to become better, to have more power, knowledge, joy, peace and freedom.
When he does succeed in his quest, he finds that the key to perfection is
within oneself, and that the worlds "within" are immeasurably
vaster, superior and more blessed than the worlds "outside."
Perfection is found to be one's own true and abiding essence, luminous and
blissful Satchitananda, as Vedanta terms it. It is all-pervading and not
different from "Divinity." It is this "Divine" which
common people or various religions designate as "God," yet which
most people futilely seek for outside, until they are happily forced to
turn within.
All noble or human quests for perfection have the same
end, but each seeks or strives for it in one's own limited and imperfect
ways. But without realizing that each one's way is unique and
indispensable for that person, many unfortunately stress and even impose
particular views and ways on all. That only makes for more confusion and
strife among humans. On the other hand, those who have been blessed enough
to experience the Truth rejoice not only in their own realization, but in
the similar experiences of others, too. They genuinely hold all such
quests as worthy of respect, support and needed succor. That makes a real
and solid contribution for peace, harmony and progress. Such rare beings
are the true sages, saints and gurus. Such an all-inclusive approach to
the "Divine," its actual experience and the consequent
spontaneous expressing, constitute the true "religion." All
limited denominational religions are but imperfect facets of this one
"religion," and can never arrogate to themselves any sole and
superior status as the one representative of God. Dogmatism or arrogance
in this regard are hollow and ridiculous."
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The first three symbols - Niche, Glass and Lamp -
refer to the human skull. This is clearly the most complex and mysterious
part of the human anatomy, the seat of Consciousness and the Almighty
Creator. Since He created everything, sees everything, hears everything
and knows everything, it is inconceivable that He is not within
humans. Allah clearly stated that He is closer than "the vein in the
neck." There is no ambiguity as to His emphasis of immanence. So
where is He within?
The Islamic Parable of Light is without a shadow of
doubt the Hindu Sahasrara, the Buddhist Thousand Petal Lotus, the
Christian Kingdom of God, and the Sikh Dsam Duar (Tenth Gate). All
the Sages, Messengers, Prophets, and Incarnations declared the existence
of this Ultimate Reality (Al-Haqqah) within. Nevertheless,
even the most enlightened human on Earth will never gauge the depth and
vastness of this Ocean of Knowledge as the Sahasrara was only opened on
May 5, 1970. Everything known before that is rudimentary, to say the
least.
The human race is now standing at the Door of
Eternity but have no inner experience of the Kingdom of God, of its
Boundlessness, its Glory, Peace and Beauty. Neither are they able to turn
to the guardians of the religious regimes for guidance. No words can express their
abject spiritual poverty, their depth of ignorance, and height of
arrogance. So, with the humility that our spiritual senses are severely
impaired, we humans have to fathom this Light of the Universal Self within
to the
best of our ability. The fact the Al Nur is a parable rich with symbolism
is not going to make things easier.
(1) Niche: The word niche, according to the Webster's New
World Dictionary, means "a recess or hallow in a wall, as for a
statue, bust, or vase." The Niche thus refers to the cranium or human
skull, a hollow enclosure to accommodate the brains.
(2) Glass: This Glass is the cerebrum enclosing the entire
microcosmic universe, or Kingdom of Allah existing within all
human beings
"The
Sahasrara is the blessings of the
heavens, I should say."
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Shri Nirisvara Shri Nirmala Devi
New Delhi, India - Feb. 4,
1983
(Nirisvara
[155th]: Supreme)
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(3) Lamp: Inside this Glass (cerebrum) is placed the Lamp,
which is the source of all Knowledge, Wisdom and Truth. This Lamp is His
Light inside every human brain (Sahasrara).
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"We
have taken birth in a physical body to grow and evolve into our divine
potential. We are inwardly already one with God. Our religion contains the
knowledge of how to realize this oneness and not create unwanted
experiences along the way. The peerless path is following the way of our
spiritual forefathers, discovering the mystical meaning of the scriptures.
The peerless path is commitment, study, discipline, practice and the
maturing of yoga into wisdom. In the beginning stages, we suffer until we
learn. Learning leads us to service; and selfless service is the beginning
of spiritual striving. Service leads us to understanding. Understanding
leads us to meditate deeply and without distractions. Finally, meditation
leads us to surrender in God. This is the straight and certain path, the
San Marga, leading to Self-Realization - the inmost purpose of life -
and subsequently to moksha, freedom from rebirth. The Vedas wisely affirm,
"By austerity, goodness is obtained. From goodness, understanding is
reached. From understanding, the Self is obtained, and he who obtains the
Self is freed from the cycle of birth and death." Aum Namah Sivaya."
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"Innately, within us, resides the Spirit
which wants to enlighten you, to give you Peace, the Bliss, the Joy of our
being. This beautiful Lamp of yours has been created with a purpose. It
has to be enlightened. Respect your Self . . .
We have to respect this
Lamp which has the Light of the Spirit, and it should be enlightened. And
let us be that Lamp which shows the Glory too.
It is such a beautiful world God has created for us but
we in our ignorance, our so called freedom, have ruined so many things. It
is shocking to see where people are going - just towards hell directly.
For a Mother it is a thing of great concern. How to stop this Fall? How to
get them out of it? How to make them understand what is their worth, their
value?
You should not take human life for granted. It is a
very precious life which was created out of many processes. It was created
with great difficulty. Don't forget that you have to become the Spirit
without which your life is a waste. Nay, the whole Creation is just a
waste because you are the highest in the Creation. You are the epitome of
that Creation."
Shri Purna Shri Nirmala Devi
God's Work And Negativity,
Hampstead, U.K. - March
31, 1983
The energy channels of the Ida, Pingala and Shushmanaa:
These three dwell in one place.
This is the true place of confluence of the three
sacred rivers:
This is where my mind takes its cleansing bath.
O Saints, the Immaculate Lord dwells there;
How rare
are those who go to the Guru, and understand this.
The all-pervading immaculate Lord is there.
What is the
insignia of the Divine Lord's dwelling?
The unstruck sound current of the Shabad vibrates
there.
There is no moon or sun, no air or water there.
The Gurmukh becomes aware, and knows the Teachings.
Spiritual wisdom wells up, and evil-mindedness departs;
The nucleus of the mind sky is drenched with Ambrosial Nectar.
One who knows the secret of this device, meets the
Supreme Divine Guru.
The Tenth Gate is the home of the inaccessible,
infinite Supreme Lord.
Above the store is a niche, and within this niche is
the commodity.
Raam Kalee, The Word of Baynee Jee, Adi Granth, p.
974.
The Glass As It Were . . .
The
glass as it were a brilliant star; [2999]
Enlightened interpretation of note 2999
The Glass on the blessed Tree of Life shines like a brilliant star,
guiding and drawing the True Believers (Al-Mu'minun) towards
Allah within. However, it is not seen by the vast majority of
humans as since it is within, can only be witnessed after
Self-Realization, and only by the individual spirit within. This stupendous task is undertaken by the
Kundalini that exists within all humans.
"The
image is a serpent, coiled and dormant, awakened and driven upward in the
body through various stages of enlightenment until it reaches the brain,
the highest awareness. The modern mystic Ramakrishna describes the
process, which also describes the experiences that all Hindu mystical
processes seek:
When [the serpent] is awakened, it passes gradually
through [various stages], and comes to rest in the heart. Then the mind
moves away from [the gross physical sense]; there is perception, and a
great brilliance is seen. The worshipper, when he sees this brilliance, is
struck with wonder. The [serpent] moves thus through six stages, and
coming to [the highest one], is united with it. Then there is samadhi
. .
When [the serpent] rises to the sixth stage, the form
of God is seen. But a slight veil remains; it is as if one sees a light
within a lantern, and thinks that the light itself can be touched, but the
glass intervenes . . ."
The New Encyclopaedia Britannica (1992.)
Lit from a blessed Tree, [3000]
Enlightened interpretation of note 3000
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"We
pass now from the texts that are centered on the
mystery of light to the inner light which is the main
subject of this group of Upanishadic texts but which
we should not interpret in an exaggeratedly acosmic
way. The process of interiorization which goes on in
the Upanishads is not disconnected from the
cosmological setting. Inner light it certainly is, but
the Sun is still its best and living symbol. Even when
all the cosmological lights are transcended, as in the
passages of the Brihadaranyaka and the Mundaka
Upanishads, explicit reference is made to all five
cosmic sources of light: sun, moon, stars, lightning,
and earthly fire. This Light of lights is none other
than the Light that illumines all those other lights:
it is the source of all the lights in the universe. It
is the Brihadaranyaka Upanishad which, having said
that God is "the Lord of what was and what shall
be," adds that "Him the Gods revere as Light
of lights."
Within the cosmological representations of the time,
the five cosmic lights present no underlying physical
unity; Vedic Man does not imagine that all these
lights can be seen as the same physicochemical
process. But he imagines, in a similar way, that there
is a supreme light, transcendent and immanent, which
is the source of all these other lights. The
discoverer of the atman, he who realizes the core of
all things and the ultimate dimension of everything,
must also discover this inner light. Even more, one
could say that there is here a criterion for the
authenticity of spiritual realization. The truly
realized Man is a light to himself and is himself
radiant for others. God is Light, the atman is Light,
and so the Man who has realized the atman is
self-luminous and radiant. In many traditions we can
readily find examples of the luminosity of the saints,
of the aura of the jivan-muktas."
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This blessed Tree has a Thousand Petals, with its trunk
and roots connecting all parts of the human body. The Thousand Petals of
this Tree are found spread all over the cerebrum. The trunk of this Tree
is the spinal cord (central nervous system or the sympathetic and
parasympatethic nervous system) growing from the base (Mooladhara Chakra)
upwards to the branches (Agnya Chakra) and leaves (Sahasrara Chakra). The roots of this Tree are the
nerves (nadis) and the root caps are the nerve endings.
When the Kundalini is activated by the
Baptism
of Allah, it
travels from the base of the spine all the way up to the brains to
enlighten the seeker. "Lit from a blessed Tree" is nothing but
the Kundalini, which is part of the Tree of Life, connecting the human
being with Cosmic Consciousness. Once illumined, the mind
of the Believer begins to shine like a distant star, a beacon of Light,
hope, and guidance to all others in this Age of Qiyamah.
The actual way this natural phenomenon takes place is
not easily or quickly understood as it takes time and experience to grasp
this unique spiritual evolution taking place within, a
transformation that has no previous written records or points from which
to take bearings. Sahaja Yoga is a spiritual experience that far surpasses
anything known to humankind, a very subtle subject that requires patience,
maturity, and Knowledge.
This is
also the very first
time the human race is being told in detail about Allah's Allahs's
Signs in their own souls.
Nothing much was written about this subject before!
Moreover, since Shri Adi Shakti: The Kingdom of God is an unprecedented spiritual research based on Her Revelations,
Miracles, Knowledge, Truth and Prophecies, this new Knowledge takes time
to filter into the minds and history of humankind. For example:
"When the fetus is about 2-3 months old in mother's
womb, the column of rays of Consciousness emitted by the All-Pervading
Divine Love pass through the brain to enlighten it.
The shape of the human brain being prism-like, the column of rays falling
on it gets refracted into four diverse channels corresponding to the four
aspects of the nervous system. They are parasympathetic nervous system,
sympathetic nervous system (right
channel), sympathetic nervous system
(left channel), and central nervous system.
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"The
vibratory energy pervading the entire universe is
designated by the Sanskrit word Paramchaitanya. At a
human level, it is stored in a latent state in the
sacrum bone in the form of Kundalini. When the human
embryo has reached two or three months, a pencil of
vibratory energy penetrates through the fontanelle
zone. The prism-like shape of the brain determines the
pencil to be divided into four rays: one of them
penetrates the parasympathetic system and is placed as
residual energy in the sacrum bone, while others are
directed towards the left sympathetic system, the
right sympathetic and the central nervous system.
Peter Russel reached the conclusion that the genetic
programme of the universe is reflected at a human
scale. The evolution of the foetal brain takes place
during the interval between the 8th and
the 13th week of pregnancy. The genetic
programme controls the 14 thousand million nervous
cells (the number is supposed to be much higher after
others) resulting in the creation of the brain as an
organ. The quantitative generating process is suddenly
interrupted during the 12th week when the
cells start making an increasing number of
connections. At the moment of birth each and every
cerebral neuron is connected to other cells through
approximately one thousand connections, to be later
increased to about one quarter of a million
connections with other cells in the period of
maturity."
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Dan Costian, Bible Enlightened
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The sets of rays that fall on the fontanel bone
pierce in the centre and pass straight into medulla oblongata
through a channel (Sushumna). This energy, after leaving a very
thread like thin line in the medulla oblongata, settles down in
three and a half coils in the triangular bone placed at the end of the
spinal cord (Mooladhara). This is known as Kundalini.
The subtle energy enters through the center of the
brain (Brahmarandhra) and precipitates six more centres on its way down.
The gross manifestation of this subtle energy, in the Sushumna
channel of the spinal cord, is termed the parasympathetic nervous system.
The centres of Chakras are expressed as plexuses outside the
spinal cord. Surprisingly, we have the same number of plexuses and sub-plexuses
outside as the number of Chakras and their petals inside the spinal
cord. Medical science knows very little about this system . . .
Later, when ego and superego bloat up like balloons and
cover our brain at the apex of the right and left sympathetic nervous
systems, the fontanel bone calcifies and the All-Pervading vital
force of Divine Love gets cut off completely. Then the human being
identifies himself as a separate entity and the consciousness
"I" presides. This is why Man does not know his Universal
Consciousness. His ego severs this subtle connection."
Shri Para-saktih Shri Nirmala Devi
(Para-saktih
[572nd]: The Ultimate Power. Vasistha-Samhita says: "That there are
nine tissues in the body and the 10th tissue in it which vitalises the
other nine is called Para Sakti." 'Parasya-Saktih, Vividhaiva
Sruyate'-(Svetasvataropanisad Upanisad 6-8). Many are the forms of
this Ultimate Power. . . "The energy manifested in every matter is
She, the Power, the Ruler of this Universe. The Great Lord possesses that
Power. Every matter that possesses that Power is Siva and every power in
matter is known as 'Gauri' by the wise." Linga Purana.)
And the Qur'an proclaims the
same Truth:
O mankind! if ye have a doubt about the
Resurrection,
(consider) that We created you out of dust, then out of sperm,
Then out of leech-like clot, then out of a morsel of flesh,
Partly formed and partly unformed,
In order that We may manifest (Our Power) to you;
And We cause whom We will to rest in the wombs for an appointed term,
Then do We bring you out as babes,
Then (foster you) that ye may reach your age of full strength;
And some of you are called to die,
And some are sent back to the feeblest old age,
So that they know nothing after having known (much.)
surah 22:5 Al Hajj (The Pilgrimage)
(Abdullah Yusuf Ali,
The Holy Qur'an, 1989.)
"To connect us to this subtle energy which
permeates into every atom and molecule, there is also a Power of Pure
Desire which is placed in the sacrum bone of human beings, which is called
as Kundalini. Kundal means coils. It exists in three and a
half coil. There is a Divine mathematical coefficient about three and a
half coils."
Shri Sakalagama-Samdhoha-Sukti-Samputa-Mauktika
Shri
Nirmala Devi
"This triangular bone is called sacrum,
that means people in Greece in the ancient times knew about this Divine
sacred Power of Kundalini. That is why they called this bone
sacred. This sacrum bone is placed at the base of the spinal cord and it
is triangular in shape."
Shri Nada-rupa Shri Nirmala Devi
(Nada-rupa [299th]:
There are 4 states of Nada. From Para the subtlest to Vaikhari
the grossest, Nada itself being the primordial stress in
Consciousness. She is these four forms of stress, which comprise the Nama
aspect of the Universe, Sabda-Brahman, Rupa itself being Siva.)
"The Kundalini is like a connecting cord as
in every piece of electrical machinery, which connects the machinery to
the main source of electricity. In the same way, when this energy of Kundalini
is awakened, threads rise and ultimately connect the human being to
the All-Pervading Power."
Shri Varnasrama-Vidhayini Shri Nirmala Devi
(Varnasrama-Vidhayini
[286th]: Law-giver of the form of caste and orders of life. As Vedamata
She has laid down the code of conduct of social life to the four Varnas
and four Asramas for the ultimate spiritual well-being of the
people.)
"A pulsation is sometimes seen at this during Kundalini awakening. Like the
Sushumna, the Kundalini is normally
in a potential
