Why not defend all religions and end the deep divisions between them?

From:  jagbir singh <www.adishakti.org@gmail.com>
Date:  Fri Dec 3, 2004  11:30 am
Subject:  Why not defend all religions and end the deep divisions between them?

Dear Danny,

Please could you send the following message to Jagbir;
Dear Jagbir,

Thank you for your comprehensive and forthright replies to my questions. There are a few comments I'd like to make to you on some points if possible; 'No religion has any monopoly over this Divine

'For each of them, when scrutinised closely, is blackened with sufficient failure to prevent any thinking man from believing in them. And above all, all three persevere in making a claim that cannot
possibly be valid and true; that they are, each single one, the true religion.'

Over the centuries, though, we have seen that the Divine has made its presence felt in each religion. Each religion has had miracles and unexplainable events that it can be proven happened. Does this not mean that the Name of the Divine is not the most important thing , nor the method of worship? The Divine has made Itself known and felt to men of all faiths from time to time. Yet in contradiction, each religion has had martyrs who have died for refusing to deny their faith. They died believing that their religion was the atrue' religion and that the others were false.

Not much has changed if we look at the situation today. People are still prepared to die for their  specific religion, and to defend it bitterly. Even people who are able to acknowledge that the God worshipped in all three religions is the One same God, are reluctant to give up on their specific religion and all the associated culture that is attached with it. It would seem therefore that religion does not only fulfil a
spiritual need, but at the same time creates a social system to live daily life by. To think of changing one's religion therefore means much more than just changing of the concept of what is the Divine. It means turning one's back on everything that has brought one up to this day, and beginning everything over again.

What will happen in society if there is a demise of the present day religious regimes? How can the Truth that the 'last Judgement and Resurrection is not the doomsday End, but an age of great spiritual
renaissance and the demise of all religious regimes'  be possible without chaos resulting from freedom from the bonds of cultural restraint imposed by these regimes? Will these regimes and the apparent security they offer  not have any place at all?

We feel secure about things that we know and are afraid of the new
and unknown. The very word 'change' can inspire stress and fear and reluctance. If someone accepts the Truth as you have stated openly
and clearly, and begins a new life with Self-realisation in Sahaja yoga, what changes will he face in his life? What are his new responsibilities
and duties? What will be left behind?

'Sahaja yoga is special because it is the integration of all religions into a harmonious One. The Great Event for humanity ensures that all religions and messengers are accepted and embraced unconditionally.'
Jagbir, you also say that ' religion is a mental thing that conditions and divides humans.'  The Divine essence of each religion will be united
and the restrictions of the regimes imposed by man on each religion will be separated and left behind. This would be an ideal situation, but the nature of man may stand in the way of this.

As much as religion is a mental thing conditioning and dividing humans, it also creates a group entity with boundaries, in which humans take refuge in. Humans seem to need to belong to a group with specific boundaries. The paradox of humanity is this, that
while wanting freedom, we need to create constraints and this is what has happened with religions. How will people be able to overcome this?
'It bestows on its followers what no religion or guru has the power to initiate ie; participation in the Last Judgement and Resurrection that promises both bodily resurrection[ Kundalini awakening] and spiritual immortality [moksa]. That is why SY is special. Try it and experience for yourself what I am talking about.'

I realise that however much is explained to me, nothing can take the place of personal experience. You are right, to achieve inner peace I will have to overcome my fears and trust in my own experience of
what you are describing. Jagbir, thank you for your honesty and courage.

Best wishes,


Dear Jimmy,

There will be no end to your questions because they are based on your religious upbringing and conditioning. (You must always remember that all Christian denominations and sects today trace their roots from the Catholic Church.) Just five centuries ago you would have sworn that the Earth is flat at a time when Eastern mystics had advance knowledge about the infinite universe, many centuries earlier. While Christians were seeking the Kingdom of God far, far away the mystics were exploring it within themselves.

i can continue on and on to expose the glaring ignorance of religious organizations throughout the dark ages, a tiresome task that i have no wish to indulge as the are a number of excellent books on this subject.  The one i liked exposing the Church is Peter de Rosa's, Vicars of Christ: The Dark Side of the Papacy:

"After Peter, the centuries roll by, full of controversies, any one of which today would involve immediate recourse to Rome for a decision ... We have already noted that not a single Father can find any hint of a Petrine office in the great biblical texts that refer to Peter. Papal supremacy and infallibility, so central to the Catholic church today, are simply not mentioned. Not a single creed, nor confession of faith, nor catechism, nor passage in patristic writings contains one syllable about the pope, still less about faith and doctrine being derived from him.”

Editorial Reviews
From Publishers Weekly

De Rosa ( Prayers for Pagans and Hypocrites ) is an angry Catholic. In the worst proselytizing tradition, this devil's advocate overstates familiar arguments, bludgeoning the reader with his dossier against the Church. Among De Rosa's tamer charges: Jesus renounced possessions, but his vicars celebrate high mass garbed in cloth of gold; the Church has never lifted strictures against usury, yet the Vatican operates a bank. De Rosa sweeps through Church history to parade popes who begat children, popes who fornicated on a grand scale, popes who married. Then in the second half of this polemic, he addresses Church teaching, conjoining the "immaculate conception" doctrine to decrees governing birth control, abortion, celibacy. The doctrine of papal infallibility is dealt with, as is Church anti-Semitism through the ages leading to the Holocaust silence of Pius XII, the "one man in the world whose witness Hitler feared." And in wrapping up his catalog of "the sins of the papacy," De Rosa virtually dismisses internal reform: "It is not Catholics but other Christians who chiefly can make the papacy what it ought to be."

Reed Business Information, Inc.


This book had me shaking with laughter and trembling with rage—rage at the misdeeds of the papacy, not the book. It brilliantly recounts the endless crimes, hypocrisies, errors, indecencies, murders, debaucheries, illogicalities, idiocies and fanaticisms of the papacy from the "first pope" to the present. It is written in a highly engaging and breezy journalistic style, with more than a dash of humour and wit. For the most part the author lets the deeds (or rather, misdeeds) of the Bishops of Rome speak for themselves, although his own dim view of his subject is abundantly clear throughout. He is himself a former priest (educated at the Gregorian University in Rome) who unfolds the theologial groundlessness of the office of Pope itself, the ethical depravity of a depressingly high percentage of its occupants, the religious zealotry of many Popes, and the laughable absurdity of so many Roman Catholic doctrines such as Papal Infallibility. The overall effect of this is devastating for the Papacy, which emerges from the pages of this book as one fo the most hypocritical, malevolent and unjustifiable institutions in human history—which is saying a great deal. The book is the perfect antidote to the awe in which the office of Pope is held today, and a very welcome reminder of the dark history of a powerful institution built on a mountain of absurdities and atrocities that we all-too-easily forget. De Rosa has done his readers a great service in putting that history into a single volume without mincing his words of pulling his punches. Read it and weep."

Bute2 -
May 12, 2004

Why Christianity must change or die - A Bishop Speaks
Why Christianity must change or die - Review by Peter A. Young

Jimmy, read the above two posts to understand what is so wrong with Christianity. You will learn far more of Lord Jesus from Shri Mataji than you will ever from all churches combined. Yes, i mean what i just said - all churches combined! As long as you do not have your self-realization and experience kundalini awakening for yourself there will be no end to your questions, fears and doubts. Again i quote Swami Vivekananda:

"Religions of the world have become lifeless mockeries. What the world wants is character. The world is in need fro those whose life is one burning love, selfless. That love will make every word tell like thunderbolt. ...

If there is ever to be a universal religion, it must be one which will have no location in place or time; which will be infinite like the God it will preach, and whose sun will shine upon the followers of Krishna and of Christ, on saints and sinners alike; which will not be Brahminic or Buddhistic, Christian or Mohammedan, but the sum total of all these, and still have infinite space fro development; which in its catholicity will embrace in its infinite arms, and find a place for, every human being, from the lowest groveling savage not far removed from the brute, to the highest man towering by virtues of his head and heart almost above humanity, making society stand in awe of him and doubt his human nature. It will be a religion which will have no place for persecution or intolerance in its polity, which will recognize divinity in every man and woman, and whose whole scope, whose whole force, will be centered in aiding humanity to realize its own true, divine nature.

What I want to propagate is a religion that will be equally acceptable to all minds; it must be equally philosophic, equally emotional, equally mystic, and equally conducive to action. And this combination will be the ideal of the nearest approach to a universal religion. Would to God that all men were so constituted that in their minds all these elements of philosophy, mysticism, emotion, and of work were equally present in full! That is the ideal, my ideal of a perfect man. Everyone who has only one or two of these elements of character, I consider"one-sided"; and this world is almost full of such"one-sided"men, with knowledge of that one road only in which they move; and anything else is dangerous and horrible to them. To become harmoniously balanced in all these four directions is my ideal of religion. ...

Hindus accept every religion, praying in the mosque of the Mohammedans, worshipping before the fire of the Zoroastrians, and kneeling before the cross of the Christians, knowing that all the religions, from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realize the infinite, each determined by the conditions of its birth and associations, and each of them marking a stage of progress. We gather all these flowers and bind them with the twine of love, making a wonderful bouquet of worship.

Religion is realization; not talk, nor doctrine, nor theories, however beautiful they may be. It is being and becoming, not hearing or acknowledging; it is the whole soul becoming changed into what it believes."

Jimmy, i
f all this does not make you comprehend what centuries of organized religions have done to divide and control humanity for their own power and survival i don't see what can .....................  and i have acted in your best interest. There are other paths to follow, paths that deliberately avoid meeting each other. In Sahaja Yoga you have to follow all paths so that their mystical unity and harmony is revealed. And what is mysticism?

"Mysticism, in general, a spiritual quest for hidden truth or wisdom the goal of which is union with the divine or sacred (the transcendent realm.) Forms of mysticism are found in all major religions, by analogy in the shamanic and other ecstatic practices of nonliterate cultures, and in secular experience.

Although mysticism is often set over against theology and is said to be more authentic or more subjective or more impassioned, the two forms of religious thought have in fact existed side by side, frequently in the same individual. But this is not the same as saying that a reduction of the mystical experience to its theological implications does it justice. On the contrary, the mystical theologians have been most explicit in their insistence that no theological systematization can capture or explain the unique experience of mystical purgation, illumination, and union.” (1994-1998 Encyclopaedia Britannica, Inc.)

In the words of Ramakrishna,
"With sincerity and earnestness one can realize God through all religions. The Vaishnavas will realize God, and so will the Saktas, the Vedantists, and the Brahmos. The Mussalmans and Christians will realize Him too. All will certainly realize God if they are earnest and sincere.”How can one ever go wrong by accepting all religions, understanding all scriptures and following all prophets? Aren't SYs with sincerity and earnestness realizing the same God Almighty through all religions? Can you name me any organization that does just that?

According to www.hindunet.org the "Hindu view of the Ultimate Reality is expressed in the following revelation of the Rig Veda, the oldest Hindu scripture:

"Ekam sat vipraha, bahudha vadanti." "Truth is one, the wise call It by various names."

This doctrine recognizes that the Ultimate Reality possesses infinite potential, power and intelligence, and therefore cannot be limited by a single name or form. Thus, Hindus view the Ultimate Reality as having two aspects: impersonal and personal. The impersonal aspect of the Ultimate Reality is called Nirguna Brahman in Hindu scriptures. Nirguna Brahman has no attributes and, as such, is not an object of prayer, but of meditation and knowledge. This aspect of the Ultimate Reality is beyond conception, beyond reasoning and beyond thought.”

The same Supreme Divinity or Brahman resides within all humans! The Gospel of John 17:20-26 reflects the same Oneness that is the foundation of Hinduism:

Jesus prayed for his disciples, and then he said. "I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me. Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.

"Righteous Father, the world does not know you, but I know you; and these know that you have sent me. I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them."

1. Mundaka Upanishad 1:1:7-8

As the web issues out of the spider, and is withdrawn;
As plants sprout from the earth,
As hair grows from the body,
Even so, the sages say,
This universe springs from the deathless Atman [= Brahman].
The source of life.

2. Shvetashvatara Upanishad 4:5

From Brahman's divine power comes forth
All this magical show of name and form;
Of you and me,
Which casts the spell of pain and pleasure.
Only when we pierce through this magic veil
Do we see the One who appears as many.

3. Shvetashvatara Upanishad 4:11

Know Brahman to be the supreme magician
Who has become boy and girl, bird and beast.

4. Mundaka Upanishad 3:1:2-3

As long as we think we are the jiva,
We feel attached and fall into sorrow.
But realize that you are the Atman,
And you will be freed from sorrow.
When you realize that you are the Atman,
Supreme source of light, supreme source of love,
You transcend the duality of life
And enter into the Unitive State.

5. Taitiriya Upanishad 2:7:1

When one realizes the Atman,
In whom all life is one, changeless, nameless, formless,
Then one fears no more.
Until we realize the unity of life we life in fear.
For the mere scholar who knows not the Atman,
His separateness becomes fear itself.

6. Brihadaranyaka Upanishad 2:4:12

As a lump of salt thrown in water dissolves
And cannot be taken out again,
Though wherever we taste the water it is salty,
Even so, beloved, the separate self [= the jiva] dissolves
In the sea of pure consciousness [= the Atman = Brahman], infinite and immortal.

7. Brihadaranyaka Upanishad 4:4:5

The Atmanis indeed Brahman.
But through ignorance people identify it with
Intellect, mind, senses, passions [= the jiva],
And the elements of earth, water, air, space, and fire.
This is why the Atman is said to consist of this and that,
And appears to be everything.

8. Chandogya Upanishad 6:2:2-3

In the beginning was only Being [= Brahman].
One without a second.
Out of himself he brought forth the cosmos
And entered into everything in it.
There is nothing that does not come from him.
Of everything Brahman is the inmost Atman.
He is the truth; he is the Atman supreme.
And you are that, Shvetaketu; you are that (tat tsam asi).

9. Kena Upanishad 1:3:4

Brahman our eyes cannot see, nor words express;
He cannot be grasped even by the mind.
We do not know, we cannot understand,
Because he is different from the known
And he is different from the unknown.
Thus have we heard from the illumined ones.

Sahaja Yoga is about realizing Nirguna Brahman through meditation and knowledge since the Ultimate Reality is beyond conception, beyond reasoning and beyond thought. Since this mystical Kingdom of God (Sahasrara) is within you can never attain Nirguna Brahman in external Hindu temples, Christian churches, Muslim mosques, Buddhist pagodas, Sikh gurdwaras and Jewish synagogues. If God is One why then have they been fighting and killing each for millennia?

The Adi Shakti has revealed that He is One and the same. The Great Event ordained for all humanity compels those taking part that the Divine is One and the same.

warmest regards,



The Great Adi Shakti Shri Mataji Nirmala Devi

Shri Mataji Nirmala Devi





"So the Time has come for all of us to understand that all religions are One. They are part and parcel of One God and that all Incarnations are supporting each other, nourishing each other and caring for each other. There is complete concord between them. There is no way you will see they will oppose each other. Never!

Shri Bhavanagamya Devi
Delhi, India — February 3,1983

Bhavanagamya [113rd]: Realised by mental effort (called dhyana


The Great Adi Shakti Shri Mataji Nirmala Devi

Shri Mataji Nirmala Devi





"Sahaja Yoga is more concerned with the Mahalakshmi Power,
evolutionary power, which also integrates all the three powers at the point beyond the Brahmarandra
(top of the head). With this integration, the Sahaja Yoga discovery proves that the human being is a perfected instrument, a computer built in various period which, when put to the mains, starts giving information.

It proves that all religions are living flowers on the tree of life
and they describe the Truth. All Incarnations are true. All this
can be proven at the time of Kundalini awakening. It creates a human awareness, which can have a dialogue with the Unconscious.

Shri Mataji Nirmala Devi
London. October 12, 1976


The Great Adi Shakti Shri Mataji Nirmala Devi

Shri Mataji Nirmala Devi





"If one considers the absurdity and the implications and the after-effects of many otherwise apparently rational conclusions, one has to say that rationality, though we are very proud and boast of it, it is not such a responsible vehicle for wisdom. In view of the unreliable results of applied rationality, it is clearly wrong to have such firm ideas and beliefs based solely on rational theories. There is no final answer to fundamental questions through the use of rationality alone, because discussion shows that each view might be partially right. One definitely cannot say that this one is fully right and the other is fully wrong. In our wisdom, we must understand that the Truth in effect is absolute and not relative or variable as we commonly experience it, like the six blind men (a Jew, Christian, Muslim, Sikh, Buddhist and Hindu) describing an elephant from six different angles: one, holding the trunk, says: "It is long like a snake."; another, feeling a leg, says: "It is massive like a tree." Each has a very firm and indeed justified faith in the correctness of what he has found, but each contradicts the other, because each has only a partial and relative view.

Of course, rationality is not even as firmly anchored in Reality as the blind man's perception and who may not even be in contact with the elephant, but perhaps indeed the trunk of a tree, a piece of hanging rope, or a poisonous snake. Unless you have access to the Absolute Truth, which is a totality, unless you can see the whole elephant, how can you decide whether your view is the right one?

Shri Mataji Nirmala Devi


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