Meeting The Universal Savior

Shri Jesus' image in The Book of Mormon: Another
Testament of Jesus Christ

A few years later on July 10 1998 at 3:50 p.m., after Kash's eight-year-old brother Arwinder Singh had returned from Victor-Thérien school, he was shown the color photograph of Lord Jesus from the Mormon Bible (see photo above). Arwinder, at the age of five had met the messengers of God hundreds of times in the Kingdom of God (Sahasrara Chakra) within. Among these Divine Beings was Lord Jesus Christ.

This particular photograph of Lord Jesus is on the first page of The Book of Mormon: Another Testament of Jesus Christ (The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah, USA, 6/94). Two young Mormon Christians, Elder Carpenter and Walter, gave this Bible to his father in 1995 while on house visits. They were operating from 570 Apt. 104, 33rd Avenue, Lachine, Montreal (Tel: [514] 634-4693). (At the time of writing other Mormons had replaced them but the address remains the same.)

After Arwinder had a good look at Lord Jesus he was questioned.

Question: "Have you seen this person?"

(Arwinder remains silent for a few seconds as he observes the face.)

Question: Did you see this man?"

Arwinder: "Yes, but I don't know his name."

Question: "Where did you see Him?"

Arwinder: "In my meditation."

Question: "Was it with Shri Mataji?"

Arwinder: "Yes."

Question: "Arwinder, this man, His name is Jesus Christ.
Is He big-sized or small-sized?" 

(Arwinder was all the while shown the Mormon bible photograph clearly showing an average-sized Christ.)

Arwinder: "Big-size." 

(Despite photographic evidence right before him to the contrary Arwinder still replied that Lord Jesus was big- sized!)

Question: "What color dress does He normally wear?"

Arwinder: "Let me think." 

(He closed his eyes for a few seconds before replying.)

"White"

Question: "How long is the dress? until here? the knees? or down here?"

(He was pointed to the waist, knees, and ankles.)

Arwinder: "Down here"

(He pointed to and held his ankles)

Question: "Arwinder, did you talk to him?"

Arwinder: "Yes."

Question: "What did you talk to Him?"

Arwinder: "I don't know. I forgot. Some I forgot."

Question: "What language did Lord Jesus Christ talk with you?"

He did not understand the meaning of language and was explained so.

Arwinder: "Like how I talk." (i.e., in English.)

Question: "What language did He talk with the others."

Arwinder: "Different."

Question: "What you mean 'different'?"

Arwinder: "Like Punjabi."

(This probably is Sanskrit as he, having heard Punjabi being spoken at home and which he does not understand, thought it to be similar. The point is that it is like Punjabi, not Punjabi.)

The fact that Shri Jesus spoke with the other Divine Beings in Sanskrit will profoundly enlighten those who contemplate in silence the sheer depth of this Revelation. He is part and parcel of the Sanatana Dharma, even claiming to have existed before Abraham, a declaration not taken lightly by fellow Jews.

Then said the Jews unto him, thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them: Verily, verily, I say unto you, before Abraham was, I am.  Then they took up stones to cast at him. ( John 8: 57-9)

According to Shri Mataji Jesus was already existing eons ago at the very beginning of Creation itself. The history of the Divine is far ancient than the billions of years it took for this Earth to come to its present form. It is the endless birth and dissolution of universes that constitutes Time.

So how old is the Universal Savior? Why is He witnessed mingling with Shri Ganesha, Rama, Krishna, Shiva, Brahma, Vishnu and others, extremely ancient Vedic Supreme Beings who have been existing since the Dawn of Creation?

Those who meditate on these questions and find the answers will free themselves from the clutches of reigning religious regimes and merge with Cosmic Consciousness. A five-year-old child, instantly enlightened by the Kundalini awakening of the Holy Spirit Shri Mataji Nirmala Devi, is insisting that all His Messengers in the Kingdom of God are in perfect harmony! Why are innocent children insisting on the Divine Unity of all Messengers in the Kingdom of God, though adult followers of religious regimes continue rejecting it despite all their lip-service?

Correct image of Shri Jesus Christ as He
exist in the Kingdom of God as revealed
by Shri Mataji Nirmala Devi. Compare it
with the Discovery Channel scientific
reconstruction of face below of a first-
century man. Note that bone structure,
facial hair, neck girth are quite similar

On September 24, 1996, at 6:40 p.m., after having performed aarti, Arwinder was shown the black and white photograph of Shri Jesus Christ as described by Shri Mataji (left).

This particular photograph, shown to him for the first time, is on page 128 of the Sahaja Yoga Mantra Book (Second Edition [Revised] 1992). Before this he had already identified that the figure in page one of the Mormon Bible, The Book of Mormon: Another Testament of Jesus Christ, as that of Lord Jesus.

These questions were then put forward:

Question: "Have you seen this man before? Do you recognize his face?"

Arwinder: "Yes, in my meditation."

Question: "Arwinder, are these two people the same or different?"

Arwinder: "The same."

It has to be pointed out that there are fundamental differences between the Mormon Church portrait of Jesus and that by Shri Mataji Nirmala Devi: built, height, skin color, facial features posture and dress. Even an adult would have some difficulty believing that both photographs are that of the same person. Besides, there is the natural difference between a color and black & white photograph.

Using the latest forensic and historical
discoveries and a computer scientists have
reconstructed the image of a first-century
man who lived a life similar to and was
around the age of Jesus.

Despite these handicaps Arwinder said that they were of the same person that he saw in his Sahasrara. 

On February 1, 1997, at 10:35 a.m. Arwinder was shown the front page of the December 26, 1996, TIME magazine that had the picture of Shri Jesus and the cover story Jesus OnLine similar to the one on the left below.

This time he was not sure if he had seen that face anywhere.

When reminded that it was that of Shri Jesus he said no, that was not the face of Jesus.

Kash, who was sitting nearby and following the discussion, intervened and told his father that the picture on TIME magazine was not that of Shri Jesus, and that was why Arwinder was saying so. However, when they were shown the photo of Shri Christ in the Mormon Bible, both agreed that it was that of Lord Jesus.

Portrait of Jesus Christ?

Twenty centuries after the birth of Lord Jesus the Church is still unable to even render His face correctly, despite the greatest Renaissance artistic talents. Not a single pope or ayatollah or dalai lama has ever met Him. Yet children, born again of the Spirit within, visit Him almost daily in the Kingdom of God within their own being.

These experiences remind organized religions of their severe limitations in ascertaining Truth — Truth with a capital T. This also reflects the utter spiritual bankruptcy of all religious regimes and their destined destruction in this century as increasing numbers flee them to seek the Kingdom of God within themselves. 

This spiritual dimension is not the exclusive property of one religion or tradition, nor is it the inevitable result of binding to a particular belief. Rather, it is available to anyone who actively seeks it. It is a practical path that requires actions of purification and transformation. It is a specific, definite and tangible path that eradicates all ambiguity or vague subjectivity that is sadly so prevalent in much modern spirituality. It is commonly said that the Kingdom of God is the inner core of ultimate Enlightenment, although it has been expressed differently in specific ages, traditions, symbols, etc.

Not only will humans be able to evolve by seeking the Kingdom of God within, but in this life live the very means to achieve the Resurrection, provided they approach it in the correct way. This is possible if they use the knowledge, techniques and practices revealed by the Great Adi Shakti Shri Mataji Nirmala Devi to comprehend the Kingdom of God, a profoundly mystical subject that no Christian theologian seem to have any clue. Western religion has turned the Kingdom of God and the Last Judgment into a wild mix of useless meanings. There is an avoidance to answer directly any real and reasonable questions about the Kingdom within. The priesthood defeated the Gnostics and gained control over the masses, and Christians have never been enlightened since. Even the Resurrection of Jesus Christ is still being disputed 2000 years later.

All this contradiction and incomprehension leaves one intellectually drained, confused and doubtful. Just try to understand what Professor William Lane Craig, Research Professor of Philosophy at Talbot School of Theology in La Mirada, California is trying to say about the Resurrection:

"In the following paragraph, Paul tells how this will be done. When he says 'We shall not all sleep, but we shall all be changed' (v 51), it is not clear whether he means by 'all' either Christians in general or Christians alive at his time (cf. I Thess 4.15, 17). But in either case, two things are clear: (1) Paul held that the transformation would take place instantaneously at the moment of the resurrection (v. 52). In this he differs sharply from II Bar 50-51 which holds that the resurrection yields the old bodies again which are transformed only after the judgement. Paul's doctrine is that we are raised imperishable and glorified. (2) For Paul the resurrection is a transformation, not an exchange. Klappert draws the distinctions nicely:

Es geht also in der Auferstehung nach Paulus weder 1. um eine Wiederbelebung, d. h. um eine Neuschöpfung aus ( ! ) dem Alten, noch 2. um eine Shöpfung aus dem Nichts, d. h. um eine Neuschöpfung anstelle ( ! ) des Alten, Sondern 3. um eine radikale Verwandlung des sterblichen leibes, d. h. um eine Neuschopfung an ( ! ) dem alten. {29}

In the resurrection the 'ego' of a man does not trade bodies. Rather the natural body is miraculously transformed into a supernatural body. The metaphor of the sowing and raising of the body points to this. In fact, the very concept of resurrection implies this, for in an exchange of bodies there would be nothing that would be raised. When Paul says 'We shall all be changed,' he means the bodies of both the dead and the living alike. Paul's doctrine is that at the Parousia, the dead will rise from their graves transformed and that those who are still alive will also be transformed (vv 51-52; I Thess 4.16-17). The concept of an exchange of bodies is a peculiarly modern notion. For the Jews the resurrection of the dead concerned the remains in the grave, which they conceived to be the bones. According to their understanding while the flesh decayed, the bones endured. It was the bones, therefore, that were the primary subject of the resurrection. In this hope, the Jews carefully collected the bones of the dead into ossuaries after the flesh had decomposed. Only in a case in which the bones were destroyed, as with the Jewish martyrs, did God's creating a resurrection body ex nihilo come into question. It is instructive that on the question of the resurrection, Jesus sided with the Pharisees. He held that the tomb is the place where the bones repose and that the dead in the tombs would be raised (Matt 23.27; John 5.28). It is important to remember, too, that Paul was a Pharisee and that Luke identifies his doctrine of the resurrection with that of the Pharisees. Paul's language is thoroughly Pharisaic, and it is unlikely that he should employ the same terminology with an entirely different meaning. This means that when Paul says the dead will be raised imperishable, he means the dead in the graves. As a first century Jew and Pharisee he could have understood the expression in no other way.

Thus, Grass is simply wrong when he characterizes the resurrection as an exchange, a re-creation, and not a transformation. He mistakenly appeals to v 50; his statement that Paul has no interest in the emptying of the graves ignores the clear statements of I Thess 4.16 (which in light of v 14, which probably refers, according to the current Jewish idea, to the souls of the departed, can only have reference to the bodies in the graves) I Cor 15.42-44, 52. be attempts to strengthen his case by arguing that the relation of the old world to the new is one of annihilation to re-creation and this is analogous to the relation of the old body to the new. But Grass's texts are chiefly non-Pauline (Heb 1.10-12; Lk 13.31; Rev 6.14; 20.11; 21.1; II Pet 3.10). As we have seen, Paul's view is a transformation of creation (Rom 8.18-23; cf. I Cor 7.31). According to Paul it is this creation and this body which will be delivered from bondage to sin and decay. Paul, therefore, believed that the bodies of those alive at the Parousia would be changed, not discarded or annihilated, and that the remains (the bones?) of the dead bodies would likewise be transformed.

But this at once raises the puzzling question: what happens to those Christians who die before the Parousia? Are they simply extinguished until the day of resurrection? The clue to Paul's answer may be found in II Cor 5.1-10. Here the earthly tent = swma yucikon, and the building from God = swma pneumatikon. When do we receive the heavenly dwelling? The language of v 4 is irresistibly reminiscent of I Cor 15.53-54, which we saw referred to the Parousia. This makes it evident that the heavenly dwelling is not received immediately upon death, but at the Parousia. It is unbelievable that had Paul changed his mind on the dead receiving their resurrection bodies at the Parousia, he would not have told the Corinthians, but continued to use precisely the same language. If the body were received immediately upon death, there would be no reason for the fear of nakedness, and v 8 would become unintelligible. In short this would mean that Paul abandoned the doctrine of the resurrection of the dead: but his later letters show he continued to hold to it." ¹

That is why this promise was kept by Lord Jesus Christ:

"And Jesus spoke again unto the eleven and said,
"Grieve not because I go away for it is best that I should go away.
If I do not go away the Comforter will not come to you.
These things I speak while with you in the flesh,
But when the Holy Breath shall come in power, lo,
She will teach you more and more,
And bring to you remembrance all the words I have said to you.
There are a multitude of things yet to be said;
Things that this age cannot receive because it cannot comprehend.
But, lo, I say, Before the great day of the Lord shall come,
The Holy Breath will make all mysteries known —
The mysteries of the soul, of life, of death, of immortality,
The oneness of man with every other man, and with his God.
Then will the world be led to truth, and man will be truth.
When She has come, the Comforter, She will convince the world of sin,
And of truth of what I speak, and of the rightness of the Judgment of the just;
And then the prince of carnal life will be cast out.
And when the Comforter shall come, I need not intercede for you;
For you shall stand approved, and God will know you then as he knows Me."

Aquarian Gospel of Jesus the Christ 162:4-11
(The Aquarian Gospel of Jesus the Christ, ch. 162: 4-11, by Levi, M. D. Rey: DeVorss & Co., 1988.)

QUOTES OF SHRI MATAJI

Shri Mataji Nirmala Devi

ADDITIONAL QUOTES

NOTES

[Next][Previous]

HEADINGS AND TOPIC SUBTITLES

CHILDREN OF THE NEW AGE
"THEY ARE DIFFERENT PAPA."
"DID YOU SEE THE SUN, A LIGHT?"
MEETING THE UNIVERSAL SAVIOR
SUPREME SPIRIT OF THE SAHASRARA
THE DIVINE UNITY
THE TABLA PLAYER
"I ALSO RODE ON THE TIGER"
DEVI: THE GREAT GODDESS
"PAPA, YESTERDAY I SAW SHRI MATAJI"

EDITOR'S CHOICE ARTICLES

DIVINE MESSAGE TO HUMANITY

Best viewed with