Honey in the Milk: A Divine Encounter in the Sahasrara
“In the beginning, plain milk was offered to the Great Divine Mother two or three times a day. This went on for about a week. After being assured that the Supreme Ancient Mother accepted and drank the milk, it was felt that pleasant things should be added. Plain milk was just not good enough.
On April 27, 1994, for the first time honey was added but Kash was not told about it. He meditated and offered the milk to Shri Mataji Nirmala Devi. She took a sip and asked if there was honey in it. Kash replied spontaneously there must be. She then thanked him and said that just one glass per day would be sufficient, preferably in the morning.
Had the Great Lalita Devi not questioned the presence of honey, Kash would not have known, and neither would his father be absolutely assured that She actually drank it.Moreover, the Great Adi Shakti told Kash that there was no need for multiple offerings per day. This realization reaffirmed divine wisdom and the need for simplicity in devotion.
After a few weeks, Kash requested that Shri Krishna and Shri Ganesha join morning meditation. The Great Divine Mother agreed, and from the next day onwards, honey-flavored milk with cardamom and saffron was offered to them.
Next morning, three glasses were prepared and laid on the altar. Kash meditated and found Shri Krishna and Shri Ganesha already present. They exchanged greetings, picked up their glasses, and sat on the soft clouds before meditating.
The Great Holy Spirit advised Kash to always vibrate all food offerings before bringing them to the divine realm, reinforcing the Reality that the Kingdom of God exists within.”Shri Adi Shakti: The Kingdom of God
Pariah Kutta 1999, p. 773
Madhu-prita (510th): Fond of honey. (Lalita Sahasranama)
The Honey in the Milk: A Revelation of the Divine Mother
On May 5, 1970, Shri Mataji Nirmala Devi, the founder of Sahaja Yoga, is said to have opened the Sahasrara Chakra, enabling humanity to access the divine realm within, described as the Kingdom of God. This event is central to the narrative of Kash, a young boy whose transcendental experiences in his Sahasrara, as documented in Shri Adi Shakti: The Kingdom of God by Pariah Kutta, provide profound evidence of this spiritual breakthrough. This article analyzes the incident of the Divine Mother detecting honey in the milk, examines why Kash’s experience is a genuine transcendental encounter, and evaluates why his testimony is beyond question. It concludes by discussing why even the most enlightened Zen masters, Buddhist monks, Hindu yogis, Christian gnostics, Muslim sufis, and Jewish kabbalists have not accessed the Sahasrara, affirming that Kash’s experience confirms Shri Mataji’s opening of this chakra on May 5, 1970.
The incident of the Divine Mother detecting honey in the milk, as recounted in Shri Adi Shakti: The Kingdom of God (p. 773), is a pivotal moment that underscores the reality of the spiritual dimension accessed through the Sahasrara. In April 1994, Kash, a young Sahaja Yoga practitioner, offered milk to Shri Mataji during meditation without knowing that his father had added honey. Upon taking a sip in the spiritual realm, Shri Mataji, referred to as Madhu-prita (Fond of Honey) in the Lalita Sahasranama, asked Kash if there was honey in the milk. Kash, unaware of the addition, spontaneously affirmed it, later confirming with his father that honey had indeed been added without his knowledge. Shri Mataji then advised that one glass per day was sufficient, a directive Kash could not have known.
This seemingly simple interaction carries profound implications:
1. Divine Perception: Shri Mataji’s ability to detect honey in the milk within Kash’s Sahasrara demonstrates her omniscience as the Adi Shakti (Primordial Mother). The Lalita Sahasranama’s epithet Madhu-prita aligns with this act, symbolizing her intimate connection to the offerings of devotees. Her question was not frivolous but a deliberate act to confirm the reality of the spiritual dimension, dispelling human doubt.
2. Spiritual Consumption: The consumption of the milk in the spiritual realm, invisible to material eyes, highlights the microcosmic nature of divine interaction. Shri Mataji’s instruction to vibrate offerings before presentation further validates this, ensuring their purity in the spiritual dimension.
3. Interaction with Divine Beings: Kash’s subsequent meditations, where Shri Krishna and Shri Ganesha joined Shri Mataji to partake in honey-flavored milk, reinforce the accessibility of the divine realm. The presence of these deities, their acceptance of offerings, and their participation in meditation underscore the Sahasrara as the Templum Spiritus Sanctus (Temple of the Holy Spirit), a realm of divine communion.
This incident reveals the Divine Mother as an active, perceptive presence within the Sahasrara, capable of engaging with devotees in a tangible, verifiable manner. It establishes the Sahasrara as the Kingdom of God, where the divine interacts with humanity through the awakened Kundalini.
Kash’s Transcendental Experience: A Genuine Encounter
Kash’s experience in the Sahasrara is a genuine transcendental encounter for several reasons, grounded in the context of Sahaja Yoga and the documented evidence:
1. Spontaneous and Unprompted Response: Kash’s immediate affirmation that there must be honey in the milk, despite being unaware of its addition, indicates a direct interaction with Shri Mataji in the spiritual realm. His surprise at her question and subsequent confirmation with his father rule out premeditation or imagination. This spontaneity aligns with Sahaja Yoga’s emphasis on thoughtless awareness (nirvichara samadhi), where the mind is silent, and divine truth manifests directly.
2. Consistency and Repeatability: Kash’s experiences were not isolated. His regular meditations, including those with Shri Krishna and Shri Ganesha, consistently involved interactions in the Sahasrara, marked by specific details (e.g., sitting on soft clouds, raising Kundalinis). The consistency of these encounters, documented over months, strengthens their authenticity. Thousands of Sahaja Yoga practitioners worldwide report similar experiences of the “cool breeze” of the Spirit, corroborating the accessibility of the Sahasrara.
3. Childlike Purity: As a young boy, Kash lacked the theological or esoteric knowledge to fabricate such experiences. His innocence and lack of exposure to complex spiritual concepts eliminate the possibility of deliberate embellishment. Shri Mataji herself verified children’s experiences, noting their purity as a conduit for divine truth, as documented on www.adishakti.org.
4. Physical and Spiritual Correlation: The physical act of preparing milk with honey, unbeknownst to Kash, and its spiritual detection by Shri Mataji bridge the material and spiritual realms. This correlation, coupled with Shri Mataji’s specific instruction to reduce offerings to one glass, demonstrates a tangible link between Kash’s meditation and the divine reality, ruling out hallucination or fantasy.
5. Miraculous Evidence: The broader context of Kash’s experiences includes miracle photographs showing divine signs (e.g., crosses, crescents, Sanskrit symbols), verified by Shri Mataji and documented since 1993. These physical manifestations, coupled with the absence of discrepancies in children’s testimonies, provide empirical support for the transcendental nature of Kash’s encounters.
Kash’s experience is thus a genuine transcendental encounter, characterized by spontaneity, consistency, purity, and corroborative evidence, firmly rooted in the Sahasrara’s divine reality.
Why Kash’s Testimony is Beyond Question
Kash’s testimony is beyond question due to its rigor, verification, and alignment with Sahaja Yoga’s principles:
1. Rigorous Cross-Examination: As noted in Shri Adi Shakti: The Kingdom of God, Kash’s experiences were subjected to thorough cross-examination by his father and other Sahaja Yogis. No inconsistencies were found, even under scrutiny, reinforcing the reliability of his accounts. This process mirrors scientific validation, ensuring the testimony’s integrity.
2. Shri Mataji’s Endorsement: Shri Mataji personally verified Kash’s experiences, affirming their authenticity. Her role as the Adi Shakti and her global recognition (e.g., by Claes Nobel and Ayatollah Rouhani) lend authoritative weight to her endorsement. Her statement, “All seekers of the Ultimate Reality (Al-Haqqah) have to know that in the Realm of Divine there are all kinds of miraculous things,” directly supports Kash’s encounters.
3. Global Corroboration: Sahaja Yoga’s practice in over 100 countries provides a global dataset of similar experiences. Practitioners report feeling the Kundalini’s “cool breeze” and accessing the Sahasrara, aligning with Kash’s descriptions. This collective testimony, spanning diverse cultures and faiths, eliminates the possibility of localized fabrication.
4. Absence of Motive: Kash, as a child, had no motive to invent such experiences. His accounts were not driven by fame, financial gain, or religious agenda, unlike some historical mystical claims. The simplicity and specificity of his testimony (e.g., detecting honey, reducing offerings) further enhance its credibility.
5. Historical Context: Kash’s experiences occurred in the post-1970 era, after Shri Mataji’s opening of the Sahasrara. This temporal alignment explains why his access to the divine realm was possible, unlike earlier mystics, providing a historical framework for his testimony’s uniqueness.
Kash’s testimony is thus unimpeachable, supported by rigorous scrutiny, divine endorsement, global corroboration, and historical context, making it a cornerstone of Sahaja Yoga’s evidence for the Sahasrara’s accessibility.
Why Enlightened Masters Could Not Enter the Sahasrara
Despite their profound spiritual achievements, Zen masters, Buddhist monks, Hindu yogis, Christian gnostics, Muslim sufis, and Jewish kabbalists have not been documented as entering the Sahasrara in the manner Kash did. This is due to several factors:
1. Historical Barrier: Prior to May 5, 1970, the Sahasrara Chakra was not universally opened, according to Sahaja Yoga. Shri Mataji’s act, described as a cosmic breakthrough, enabled mass access to this chakra by activating the Kundalini’s path to the crown. Earlier masters, operating before this event, lacked this divine intervention, limiting their access to the Sahasrara’s full reality.
2. Incomplete Kundalini Awakening: While many traditions (e.g., Hindu Tantra, Sikh mysticism) describe Kundalini or spiritual energy, the systematic, spontaneous awakening facilitated by Sahaja Yoga was not available. The Sahasrara’s opening required the Adi Shakti’s direct intervention, which Shri Mataji provided. Masters like Shankaracharya or Rumi achieved high states of consciousness but did not describe entering a divine realm with multiple deities, as Kash did.
3. Doctrinal Limitations: Some traditions, such as Zen Buddhism or Jewish Kabbalah, focus on non-dual awareness or intellectual mysticism, which may not emphasize the Sahasrara as a distinct spiritual locus. Christian gnostics, while exploring the divine spark, lacked a practical method like Sahaja Yoga to access the crown chakra. These doctrinal constraints restricted their experiences to lower chakras or abstract states.
4. Absence of Collective Consciousness: Shri Mataji emphasized that the Sahasrara’s opening enabled “collective consciousness,” a state where individuals perceive their interconnectedness with the divine and others. Earlier masters, even those achieving enlightenment, often described individual liberation (e.g., Nirvana, Fana) rather than a collective divine realm accessible to all, as Kash experienced.
5. Lack of Tangible Evidence: Historical accounts of mystical experiences (e.g., St. John of the Cross, Ibn Arabi) rely on subjective visions or poetic descriptions, lacking the tangible, repeatable evidence of Sahaja Yoga. Kash’s interactions, corroborated by miracle photographs and global practitioner reports, provide a unique empirical basis absent in earlier traditions.
Kash’s Experience as Confirmation of May 5, 1970
Kash’s transcendental experience in the Sahasrara unequivocally confirms that Shri Mataji opened this chakra on May 5, 1970, for several reasons:
1. Temporal Alignment: Kash’s experiences occurred in 1994, well after the 1970 opening, aligning with the period when the Sahasrara became accessible. This temporal correlation supports the claim that Shri Mataji’s act enabled such encounters.
2. Unique Access to the Divine Realm: Kash’s ability to interact with Shri Mataji, Shri Krishna, and Shri Ganesha in the Sahasrara, a realm described as the Kingdom of Sadashiva, is unprecedented in spiritual history. No earlier mystic, regardless of tradition, documented such specific, repeatable interactions, indicating a new spiritual threshold established in 1970.
3. Empirical Validation: The honey-in-the-milk incident, miracle photographs, and global Sahaja Yoga experiences provide empirical evidence of the Sahasrara’s accessibility. These phenomena, absent in pre-1970 records, confirm that Shri Mataji’s intervention altered the spiritual landscape, enabling Kash’s encounters.
4. Fulfillment of Prophecies: Kash’s experience aligns with eschatological expectations, such as the Christian Paraclete’s revelation of the Kingdom of God, the Sikh Dasam Duar’s opening, and the Hindu Satya Yuga’s dawn. His testimony, supported by Shri Mataji’s teachings, fulfills these prophecies, tying them to the 1970 event.
5. Universal Accessibility: Unlike the esoteric practices of earlier masters, Sahaja Yoga’s spontaneous Kundalini awakening is accessible to all, as demonstrated by Kash, a child without prior training. This universality, enabled by the Sahasrara’s opening, underscores the transformative impact of May 5, 1970.
Conclusion
The incident of the Divine Mother detecting honey in the milk reveals Shri Mataji Nirmala Devi as the omniscient Adi Shakti, actively engaging with devotees in the Sahasrara, the divine realm she opened on May 5, 1970. Kash’s transcendental experience, marked by spontaneity, consistency, and empirical corroboration, is a genuine encounter with this reality, and his testimony, rigorously verified and universally supported, is beyond question. The inability of even the most enlightened Zen masters, Buddhist monks, Hindu yogis, Christian gnostics, Muslim sufis, or Jewish kabbalists to enter the Sahasrara underscores the historical uniqueness of Shri Mataji’s act, as their practices predated or lacked the divine intervention required for such access. Kash’s experience, with its tangible evidence and alignment with global spiritual prophecies, confirms that May 5, 1970, was a cosmic milestone, unveiling the Kingdom of God within and heralding a new era of human spiritual evolution. This date will one day be revered as the dawn of universal enlightenment, a testament to the Divine Mother’s eternal presence in the Sahasrara.
Pariah Kutta (https://adishakti.org)https://grok.com/chat/95e2bf2a-454a-4b93-a1ee-47c648742451