Cool Vibrations/Breeze/Wind - Testimony by the Most
Veracious of Witnesses
jagbir singh <firstname.lastname@example.org>
Date: Fri Aug 27, 2004 8:51 am
Subject: Cool Vibrations/Breeze/Wind - Testimony by
the Most Veracious of Witnesses
—- In email@example.com, "jagbir singh" <adishakti_org@y...>
> So what will the ignorant masses make out of the Adi
> secret and precious message to Her disciples regarding the
> Kingdom of God, which is nothing else than the Islamic
> Lights, the Buddhist Sahasrarapadma, the Hindu Sahasrara
> Dsam Duar? Isn't human liberation (moksa) occurring right
> through actual events in history, but through internal
> Then, again, isn't this internal transformation occurring
> actual events in history - the promised Last Judgment and
> Qiyamah (The Resurrection)? Are those taking part in this
> Event ordained for humankind not feeling the Cool
Vibrations of the
> All-Pervading Power of God Almighty, the Divine Wind that
> felt by all born of the Spirit during the Last Judgment
> taking part in The Resurrection (Qur'n)? And for what
other reason -
> other than the commencement of the Last Judgment and
> Resurrection - has this All-Pervading Power, that is the
source of this
> Divine Wind, started acting?
Mataji Nirmala Devi
we must know that it's a new explosion. That's why I call it
Blossom Time, that we are definitely spiritual people. We
have got spirituality and that the Divine is working. So the
Kali Yuga is finishing. Now it is the Krita Yuga ...
Krita Yuga means at the Time when this All-Pervading
Power has started acting. Nobody felt the
Cool Vibrations. Can you believe that? It was never
related to any science. It was never related to physical
science especially. So I must say the achievement of Sahaja
Yoga is tremendous ... The All-Pervading Power has started
acting as I am on Earth!“
Testimony by the Most Veracious of Witnesses
Noble Qur'n makes it clear that the testimony given by
sinners in the court of divine justice will be utterly
unique in nature, bearing absolutely no similarity to the
juridical procedures of this world.
The verses of the Qur'n that speak of the giving of
testimony on the day of resurrection proclaim that the
hands, feet and even the skin of the sinners will disclose
the hidden sins that they committed during their lives and
that were previously unknown to all but God; the sinner will
stand revealed, to his utter dismay and terror. The
animation of these witnesses and the testimony they will
bear to the events that have happened in the world show that
all the deeds we perform are recorded both in the external
world and in the various organs and limbs of our bodies.
When the conditions of this world are replaced by those of
the hereafter, on the day when, as the Qur'n puts it,
"secrets are made manifest and none will be able to conceal
anything or seek help from anyone." (86:9-10) all the
deeds that have been recorded will pour forth and begin to
We can indeed observe in this world a pale and feeble
example of what is meant by things acquiring speech.
A doctor, for example, understands the language of the body.
The rate of the pulse may indicate fever, and yellowness of
the eye proclaims the presence of jaundice. To give another
example, we can tell the age of a tree from the circles
within its trunk.
It is nonetheless true that we cannot know the exact
modality of the testimony that will be given in the
hereafter. However, once the veil is lifted from men's
sight, their power of vision will increase and their level
of perception will be raised. They will embark on a new life
with enhanced means of perception and will see many things
that surrounded them in this world although they were
unaware of them. Thus the Qur'n says:
"You were in a state of negligence; now We have lifted
the veil from you so that your sight is today keen."
Other verses speak of the multiplicity of the witnesses that
will come forward:
"Let them fear a day on which their tongues, their hands
and their feet shall bear testimony against them."
"A day on which all the enemies of God will be drawn into
the fire as they stand next to their destined abode, their
ears, their eyes and the skin on their bodies shall testify
to the sins they have committed. They will address their
limbs in astonishment, saying, 'How do you testify
concerning our deeds' They will answer, 'God who gave speech
to all creatures has also given us speech. First He created
you, and now He brings you back to Him. You concealed your
ugly deeds not in order that your ears, eyes and skins
should not give witness today, but because you imagined God
unaware of what you hid from other men. It is this
groundless assumption that has brought about your perdition,
for today you are in the ranks of the losers."
This verse stresses that man is unable, in the last resort,
to conceal the sins he has committed with his limbs. This is
not because he under estimates his bodily form, which in the
end turns out to have been a means for recording his deeds,
but because he imagines that things are essentially
autonomous and that much of what he has done will be beyond
the reach of God's knowledge. It is this unawareness of the
fact that nothing in creation is hidden to God that casts
men into the pit of eternal wretchedness.
The Qur'n further proclaims:
"Today We place the seal of silence on the mouths of the
unbelievers and transgressors. Their hands shall speak to
us, and their feet shall bear witness to what they have
Imam al-Sadiq, upon whom be peace, said the following in
clarification of this matter:
"When men are gathered together before God on the day of
resurrection, everyone will be given the record of his
deeds. When they see the list of their crimes and their
sins, they will begin to deny them and they will refuse to
confess. Then the angels will bear witness to those sins
having occurred, but still the sinners will swear that they
have done none of the deeds of which they are accused. This
is referred to in the verse, 'On the day when God shall
resurrect them all and they will swear lyingly to God as
they once swore lyingly to you' (58:18). It is then that
God will place a seal on their tongues and cause their
bodies to begin speaking about what they have done." (Tafsir
al-Qummi, p. 552)
Even more remarkable is the fact that the deeds man has
performed will themselves take shape before his astonished
eyes. This must definitely be regarded as the most veracious
form of testimony possible; it closes off before the
offender any defense, deception or flight from chastisement,
and strips him of denial and sophistry. No crime remain
unproven, and the sinners will be overtaken by shame and
The Qur'n says:
"On the day of resurrection they will find whatever they
have done confronting them." (18:49).
"There will be a day on which everyone who has done a
good deed will find it confronting him, and those who have
done evil will wish that it were kept far distant from them.
God warns you against His punishment for He is in truth
compassionate toward His servants" (3:30).
Since it is impossible for deeds to disappear in the
hereafter, the most that sinners can hope for is that a
distance be maintained between them and their deeds, a clear
expression of their disgust with what they them selves have
In addition to all the forgoing, and still more important
than it, God describes Himself as the witness to all the
deeds of men:
"Why do they not believe in the signs of God? He is a
witness to all that you do." (3:98).
The Qur'n also mentions the prophets and those who have
drawn close to God as witnesses to man's deeds:
"The earth will shine with the light of its Lord. The
record of men's deeds will be brought forth and the prophets
and the martyrs shall be summoned to bear witness and judge
among men so that none shall be wronged." (39:69).
It should be borne in mind that such witness and testimony
will not be restricted to the outer aspect of men's deeds.
What is meant is rather testimony to the quality of deeds
with respect to their good or their evil, and whether they
represented obedience or sin: in short, the inner aspect of
The giving of witness on the day of resurrection is a sign
of honor and respect for those who are called upon, but it
also indicates that while in this world they had a certain
awareness of men's inner beings, that they were able to
observe them just like their outer beings and thus to record
their deeds with precision and inerrancy. It is obvious that
conventional knowledge and sense perception are quite
inadequate for testimony of this kind; it depends on a more
profound mode of awareness that is able to embrace the inner
dimensions of man, an awareness that transcends our normal
capacities and permits an unfailing distinction to be made
between the pure and the impure.
Such testimony is based upon a clear vision of reality, and
as such it is infallible.
The Qur'n says:
"Tell men that whatever they do God will display to them
whatever they do, and the Messenger and the believers are
aware of it. Then they shall return to God Who knows the
hidden and the manifest, so that they will be requited for
their good and their evil." (9:105).
According to commentaries on the Qur'n, what is meant here
by "the believers" is the Inerrant Imams from the Household
of the Prophet, peace and blessings be upon him and his
family. They are distinguished from other Godfearing people
by the special grace and favor they have received from in
that they are both inwardly pure and have been utterly
purified by God. It is for this reason that the giving of
testimony in the hereafter has not been vouchsafed to all
men of piety.
Imam al-Baqir, peace be upon him, said in a certain
"No group or class of men can bear witness to the deeds of
men except the Inerrant Imams and the prophets of God. The
generality of the community has not been described by God as
witnesses, because in this world there are people whose
testimony cannot be trusted even for a handful of grass." (Tafsir
al-Mizan, Vol. I, p. 332)
* * * * *
All the deeds of men have a profound effect on their beings.
If someone knows that injustice and crime are sinful but
nonetheless engages in them at the behest of his instinctual
nature, a contradiction will arise in his inner being that
will burn and torment him profoundly. But is it not he who
has created this contradiction?
If envy gnaws away at a man's inner being, is anyone
responsible apart from himself?
Imam al-Sadiq, upon whom be peace, said:
"Sin cuts more deeply than a knife." (Bihar al-Anwar,
Vol. LXXIII, p. 358)
All of our words and deeds are stored in the vast and
mysterious archive of our body and our soul, and they will
be brought forth in the tribunal of resurrection. The
totality of our acts, good and bad, are stored up within us
and will ultimately take shape to confront us.
The reckoning of men's deeds that will take place in the
hereafter will, then, be utterly unique. No one may hope to
obfuscate the truth or to deny the contents of the precise
record that is laid before him. Everyone will be compelled
to accept the truth and to submit to its consequences. The
hands, the feet and the skin will be called on to give
witness; God from Whose knowledge not at single atom in the
heavens and earth is hidden and Who is aware of the falling
of leaf from a tree, will also be a witness; and the
prophets and the Imams will bear their witness to whatever
we have wrought.
It is obvious that it is impossible for us now to understand
and perceive fully all these dimensions of the inevitable
reckoning that will follow resurrection.
Testimony by the Most Veracious of Witnesses