The central role of Jesus and the Comforter in salvation is indisputable"The philosophical implication is that the ultimate criterion of truth is experience. We hear a lot of things and they may sound good. But until and unless we experience something, we refuse to be convinced completely. We may give brilliant discourses on God, on the Absolute, on the higher self. They may be intellectually stimulating, but our mind may be filled with skepticism and assailed with doubts. In the absence of any personal experience or realization, this is just high-sounding talk."- Dr. Haridas Chaudhuri
i have just purchased Deepak Chopra's"The Third Jesus: The Christ We Cannot Ignore." After nearly 15 years of meditation on the Divine Mother, the central role of Jesus and the Comforter in salvation is indisputable. This is the Christ we cannot ignore, no matter our religious background. During the past few days i have realized that:
i) Jesus Christ specifically and repeated preached about the Kingdom of God within. The Comforter Shri Mataji also did the same but in greater detail. She spent more than 30 years preaching about the Sahasrara (Kingdom of God) after opening it on May 5, 1970.
ii) Jesus Christ proclaimed that"God is a Spirit: and they that worship Him must worship Him in spirit and in truth." (John 4, 24). The Comforter Shri Mataji has said the same but in greater detail. She spent more than 30 years teaching us how to worship God in spirit and truth i.e, making us realize and meditate on our Self.
iii) Life can only be eternal if it is the spirit. The Bhagavad Gita claims that:
The invisible Spirit (Atma, Atman) is eternal, and the visible physical body, is transitory. The reality of these two is indeed certainly seen by the seers of truth. (2.16)
The Spirit by whom this entire universe is pervaded is indestructible. No one can destroy the imperishable Spirit. (2.17)
The physical bodies of the eternal, immutable, and incomprehensible Spirit are perishable. (2.18)
The one who thinks that the Spirit is a slayer, and the one who thinks the Spirit is slain, both are ignorant. Because the Spirit neither slays nor is slain. (2.19)
The Spirit is neither born nor does it die at any time. It does not come into being, or cease to exist. It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed. (2.20)
Just as a person puts on new garments after discarding the old ones; similarly, the living entity or the individual soul acquires new bodies after casting away the old bodies. (2.22)
Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind does not make it dry. The Spirit cannot be cut, burned, wetted, or dried. It is eternal, all pervading, unchanging, immovable, and primeval. (2.23-24)
The Spirit is said to be unexplainable, incomprehensible, and unchanging. Knowing the Spirit as such you should not grieve. (2.25)
Jesus Christ in the one and only incarnation who proved the above. By resurrecting Himself Jesus gave evidence, hope and joy to all His brothers and sisters that they too can resurrect into the eternal spirit .............. and join Him in Heaven!
iv) Jesus salvation by"being born again of the Spirit" is the same as Shri Mataji's moksa through the awakening of The Mother Kundalini.
And by sending the Comforter He fulfilled His promise that His teachings will be completed. Of the many teachings about Christ that Shri Mataji completed, one of the most priceless has to be the technique of resurrection by being born of the Spirit (Kundalini awakening). It is Jesus Himself who claimed that those born again will feel the wind:
Jesus answered and said unto him,
Verily, verily I say unto thee, except a man born be born again,
He cannot see the Kingdom of God.
Nicodemus saith unto him,
How can a man be born again when he is old?
Can he enter the second time into his mother's womb, and be born?
Jesus answered: Verily, verily, I say unto thee,
Except a man born of water and the Spirit,
He cannot enter into the Kingdom of God.
That which is born of flesh is flesh and that which is born of Spirit is spirit,
Marvel not that I said unto thee: Ye must be born again.
The wind bloweth where it listeth, and thou hearest the sound thereof,
But cannot tell whence it comes and where it goeth:
So is every one that is born of the Spirit.
The Comforter insists that those taking part in the Blossom Time (The Resurrection) will feel the Cool Breeze of the Holy Spirit (Mother Kundlaini) flowing from their hands, head and other parts of the body.
v) Jesus reveals that His Father (God Almighty) is the Spirit. The Spirit is nothing else but Brahman.
"One of the messages of the Upanishads is that the Spirit can only be known through union with him, and not through mere learning. And can any amount of learning make us feel love, or see beauty or hear the 'unheard melodies'? Some have only seen the variety of thought in the Upanishads, not their underlying unity. To them the words in the sacred texts might be applied: "Who sees variety and not the unity wanders on from death to death."
The spirit of the Upanishads is the Spirit of the Universe. Brahman, God himself, is their underlying spirit. The Christians must feel that Brahman is God, and the Hindu must feel that God is Brahman. Unless a feeling of reverence independent of the barriers of names can be felt for the ineffable, the sayings of the Upanishads is true: "Words are weariness," the same idea expressed by the prophet that"Of making many books there is no end."
The Holy Spirit may be the nearest translation of Brahman in Christian language. Whilst God the Father and God the Son are in the foreground of the mind of many Christians, the Holy Spirit seems to receive less adoration. And in India the Brahman of the Upanishads is not as popular as Siva, Vishnu or Krishna. Even Brahma, the manifestation of Brahman as creator, and not to be confused with him, is not living in the daily devotions of the Hindu, as are the other two gods of the trinity, Siva and Vishnu. The Upanishads doctrine is not a religion of the many; but rather the Spirit behind all religions in their central theme repeated in such a wonderful variety of ways.
Brahman in the Universe, God in his transcendence and immanence is also the Spirit of man, the self in every one and in all, Atman. Thus the momentous statement is made in the Upanishads that God must not be sought as something far away, separate from us, but rather as the very inmost of us, as the higher Self in us above the limitations of our little self. Thus when the sage of the Upanishads is pressed for a definition of God, he remains silent, meaning that God is silence. When asked again to express God in words, he says"Neti, neti," "Not his, not this"; but when pressed for a positive explanation he utters the sublimely simple words"TAT TWAM ASI," "Thou art That." "
Juan Mascaro, The Upanishads
Most of what i have written is based on the Adi Shakti's revelations in the Sahasrara or Kingdom of God within, so that others can be convinced;
"If we are to vindicate the truth of spiritual values, we must discover them in a universal form, rising above sectarianism and dogmatism...
In 1947 in New Delhi, representatives of the different world religions were participating in a conference. During a recess some of the delegates were drinking water at a fountain. They were all thirsty, and they drank the same water. But speaking different languages as they did, they expressed themselves in different ways. They referred to the same substance by using different words. Gandhi said that therein lies the essence of the universal outlook. When the people become religious-minded or spiritually-oriented, they feel the thirst of the soul. They are on the lookout for a fountain to satisfy their thirst.
These spiritually thirsty people in different countries and in different ages were perhaps mysteriously guided by God to discover that fountain. But speaking different languages as they did, born in the varied historical circumstances, growing up in different cultural systems, they expressed themselves in different ways. In consequence, we have different theological systems in different countries... But underlying all these divergent theological notions there is one ultimate reality which is capable of satisfying our spiritual thirst...
The philosophical implication is that the ultimate criterion of truth is experience. We hear a lot of things and they may sound good. But until and unless we experience something, we refuse to be convinced completely. We may give brilliant discourses on God, on the Absolute, on the higher self. They may be intellectually stimulating, but our mind may be filled with skepticism and assailed with doubts. In the absence of any personal experience or realization, this is just high-sounding talk."
Dr. Haridas Chaudhuri, The Essence of Spiritual Philosophy
Thorsons Publishing Group, UK, 1990, p. 21-22
Thus if"We are to vindicate the truth of spiritual values, we must discover them in a universal form, rising above sectarianism and dogmatism." The central role of Jesus and the Comforter in salvation does just that .......... and much more. It is all based on thousands of personal experiences over the years of Kash, Arwinder and Lalita meeting, questioning, conversing and meditating with the Divine Feminine.
The ultimate criterion of truth, indeed, is first-hand experience. That is the only reason i absolutely believe that Shri Mataji is the incarnation of the Divine Feminine, and is the Comforter sent by Jesus in the name of God Almighty for the salvation/moksa/liberation of human beings. It is the ultimate reality capable of satisfying our spiritual thirst!
regards to all,
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