Truth (about all religions) is a pre-condition for harmony

From: "jagbir singh" <>
Date: Mon Jan 16, 2006 1:22 pm
Subject: Truth (about all religions) is a pre-condition for harmony

> >
> >
> > Dear Semira,
> >
> > Definitely and without question the Divine Message will triumph
> > over the organization itself. In future more and more people will
> > embrace its central message of evolving into the eternal spirit
> > that all religions, holy scriptures and prophets have since time
> > immemorial upheld. The Divine Message is a spiritual sanctuary, a
> > beacon of hope, joy, peace of eternal life to all humans. The
> > Shakti/Holy Spirit/Ruh/Aykaa Mayee is the Divine Feminine that
> > gives Self-realization/Birth of Spirit/Baptism of Allah/Opens
> > Dasam Dwar for humanity to enter the Sahasrara/Kingdom of
> > God/Niche of lights/Inner Sanctuary within where Brahman/God
> > Almighty/Allah/ Waheguru resides as THE LIGHT. Semira, not only
> > the current Sahaja Yoga organisation but all religious
> > organizations as well have merely been intended as temporary
> > vehicles and starting points for the Divine Message.
> >
> > jagbir
> >
> >
> i would like to add that the Shakti/Holy Spirit/Ruh/Aykaa Mayee is
> not really an intellectual premise but a faith experience of the
> Divine Message. Immediately after the Divine Feminine gives Self-
> realization/Birth of Spirit/Baptism of Allah/Opens Dasam Dwar the
> seeker will feel the Cool Breeze, the Ruach or Breath of God,
> flowing rom his/her hands and head. The Holy Spirit is indeed a
> daily experience of His Breath for the rest of your life. The
> Divine Message is a spiritual sanctuary, a beacon of hope, joy,
> peace of eternal life to all humans.
> "So 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!" (Shri Mataji Nirmala Devi)
> Just a handful of humanity is stirring to the faintest of Light
> discernible at the earliest breaking of the Divine Dawn. They are
> the SYs who daily experience His breath flowing through their hands
> and head, and meditate on His Spirit within. They truly understand
> that the Shakti/Holy Spirit/Ruh/Aykaa Mayee is not really an
> intellectual premise but a faith experience of the Resurrection and
> Last Judgment. All religious organizations have merely been
> intended as temporary vehicles and starting points for the Divine
> Message, the collective culmination of God's Plan for humanity.
> jagbir

And no matter what our religious background, we must always proclaim
the Truth about all religions as a pre-condition for harmony. The
Divine Message is a collective Truth that embraces all religions,
holy scriptures and prophets. Those following the Divine Message
practise the basic courtesy of speaking the truth about each other's
religion, embracing all in the process.



Quest For Harmony
by Valson Thampu

18 May, 2003

The stark truth is this: communal harmony is a logical impossibility.
Otherwise, we would have attained it by now; or, at least, made some
progress in that direction. Instead, we seem to be going from bad to
worse. As a matter of fact, the idea of "communal harmony" seems to
be a logical contradiction. Harmony can never be communal; for
communalism — the word "communal" being the adjective in the Indian
context — is necessarily disharmonious. What we ought to seek is
not "communal", but "spiritual harmony".

Harmony among religions is possible, provided we are willing to shift
from religion to spirituality. The seed of communalism is inherent in
religion as religion. One indication is the inner decay of religions
indicated by the growing gulf between their scriptural ideals and the
norms that shape the lives of religious communities. Our practical
life contradicts the spiritual ideals we endorse in theory. The
spirit of negativity dominates the inter-religious space and shapes
religious attitudes. It is this that leads us to mistake our
neighbours to be the enemies of our faith. Though all religions
recommend values such as generosity, selflessness and charity,
increasingly people resort to religion only to secure limitless and
unmerited advantages in this world and the next. It is this
covetousness that fuels corruption in public life and communalises
politics. Selfishness is the source of injustice, cruelty and
exploitation. Today the more religious zeal a person has, the more
selfish and heartless he is apt to be.

Only those who are at the wrong end of the communal stick care for
communal harmony. That, in itself, proves that we do not deem harmony
among religions to be basic to our spirituality. It is only an
indulgence in nice sentiments in times of difficulty. Come normality,
it is business as usual; and all it matters is that we must thrive at
all costs and every game plan, communal or otherwise, that helps is
welcome. Our commitment to inter-faith harmony remains unconvincing.
For all our sentimental endorsement of this ideal, it is doubtful if
anyone is willing to make any adjustment to attain it.

There are two essentials for spiritual harmony. The first is to
spiritually renew and reform religions. This involves bridging the
gulf between scriptural and spiritual values on the one hand, and the
practices, values and goals of the religious communities concerned,
on the other. Secondly, the practitioners of a religion have to
develop adequate sensitivity and due respect for the religious
practices and sentiments of others. Rather than glory in our
differences as the markers of our superiority over others, we need to
handle our spiritual heritage with humility and self-denial. There is
an urgent need to evolve an inter-religious code through mutual
consultation, within a framework that can accommodate the genius of
each religion and minimise the offence of what is unique and

India has been a confluence of religious plurality for over two
millennia. But we are still far away from developing an integrative,
inter-religious spirituality. Each religious constituency has
remained until recently self-enclosed, except in respect of
festivals. The rise of rabid communalism now threatens to disrupt
even this modicum of religious interaction. The time has come for us
to work earnestly towards evolving a shared spirituality as consonant
with the demands of a secular democracy blessed or burdened with
religious plurality. The alternative to this is the slow but steady
communalisation of the State apparatus, with unthinkable consequences
for all citizens, especially the minorities.The bulwark again the
communalist collapse of Indian democracy is the spiritual renewal of
all religions, which has to be a prime inter-religious agenda.

It is customary, in interfaith exercises, to play up commonalities
and to sweep differences under the carpet. This is escapism and self-
delusion. Differences are as significant and valuable as the sameness
we share. The specific business of spirituality is to enable us to
accept and, at the same time, transcend differences, which is the
opposite of glossing over them. within a framework of spirituality,
differences cease to be stumbling blocks and become a source of
stimulation and enrichment. The problem is not in diversity or
differences; the problem is in being infected by the communal spirit
of negativity that disables us from relating to diversities
harmoniously. The ability to welcome and celebrate differences is a
sign of spiritual robustness. Unless this is achieved, the foundation
for religious harmony cannot be laid.

The task of paving the way for spiritual harmony has to address also
the need to regenerate our culture of governance. Communalism is the
alternative to good governance. It implies a reductive redefinition
of the political discourse in terms of communal loyalties in order to
deflect the attention of the people from their basic needs and to
make them turn against their own welfare. It is when a political
party fails in respect of good governance that it resorts to the
desperate remedy of playing the communal card. What is involved here
is the prostitution of bhakti (spiritual devotion), which is the most
sacred sentiment humans are capable of. Because of the decay in
religion, people mistake bhakti for blind devotion. Blind devotion
makes people vulnerable to manipulation by the religious and ruling
elite. This is the logic for the marriage between the political and
religious vested interests, and communal discord is the monstrous
birth from this marriage of convenience.

The more our culture of governance decays with the result of
aggravating human desperation, the more the people succumb to
manipulation by political and religious demagogues. What makes
communalism explosive is the psychology of mass-desperation that
creates the ideal climate for inventing scapegoats and hypothetical
enemies. It is in such an atmosphere that minorities are easily
portrayed as the enemies of the nation and of Hinduism. In this
respect, the Sangh Parivar is quite right in saying that facts do not
matter. It is a total culture of negativity and the anxiety contrived
within it that clinches the issue.

It is because of this that caricaturing the image of other religious
communities is basic to every communal agenda. In this, not only the
aggressive ideologues of majoritarian communalism but also the
propagators and salesmen of minority communities too are to blame.
Sweeping statements have been made in the past about other faiths,
especially Hinduism, without trying to understand them in depth and
in truth. The tendency to play up one's faith by playing down the
faiths of others must be resisted at all costs. This is not a
legitimate exercise of the right to propagate one's faith, but an
abuse of it. We must practise the basic courtesy of speaking the
truth about each other, without which the goal of spiritual harmony
shall never be attained. Truth is a pre-condition for harmony.

Quest For Harmony
By Valson Thampu



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