Islam, Qur'n And Qiyamah


Allah is the Light of the Heavens and the Earth
What appears as underwater reeds is actually Allah's Light emitting out of a few Believers of Al-Qiyamah, with vibrations flowing out from the rest, during meditation on His Ruh Shri Mataji Nirmala Devi. Allah has now completed the Revelation of His Light and this Revelation is now absolute, even though the Unbelievers may detest it! 


Their intention is to extinguish Allah's Light with their mouths: But Allah will complete (the revelation of) His light, even though the Unbelievers may detest (it.) 

Surah 61:8 Al Saff (The Battle Array)


All Unbelievers are invited to destroy this Revelation of Allah's Light.

Al Nur
(The Light)

Their intention is to extinguish Allah's Light with their mouths:
But Allah will complete (the revelation of) His light, 
Even though the Unbelievers may detest (it.)

surah 61:8 Al Saff (The Battle Array)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.


Since Self-Realization the Light fascinated Kash. On the very first day itself he had stood alone on the endless cover of clouds, trying to understand where was this incredible, utterly peaceful Shangri-La that he had stumbled upon. There was one distinguishing Reality of this celestial landscape that held him spellbound - The Light! It was shining high above at a distance. He had kept gazing at it, spellbound by its indescribable uniqueness and infinite luminosity. It was an extremely bright globe, much brighter than many suns. In spite of its dazzling brightness it never ever hurt the eyes. Since Kash had never seen anything that bright he thought it must be the sun, but at a much closer proximity. His father, finding no other logical explanation, also agreed.

After months of Self-Transcendence it began to slowly dawn that what Kash was seeing could not possibly be the sun. But Kash kept on insisting that it had to be as nothing he had seen on Earth shone so bright. Uncertainty came into his father inquisitive mind. He had this peculiar habit of not believing anything unknown or speculative unless proven beyond a shadow of reasonable doubt. The sun that his son was seeing disturbed. Not only was it just above the Great Adi Shakti but it did not emit heat! But the lingering question was why was it visible only at Her place and nowhere else in the Kingdom of the Almighty Creator? If it was indeed the sun then it had to be seen at all the dwellings of all the Immortal Messengers that Shri Mataji used to take Kash to.

On September 11, 1994, at 13:05 p.m., after reading the word Shaibhang (Self-illumined) at the opening stanza of the Sri Guru Granth Sahib, the consciousness of Self-Realization indicated that there was more to this Truth than met the mind. If Guru Nanak had described the Divine World of Reality (Lahut) to be Shaibhang, or Self-Illumined, then the "very bright sun" that Kash spoke about could not be true. If the Spirit of the Living God was the Ultimate Reality (Al-Haqqah) then this "sun" at Her Abode was an inferior object. Moreover, Kash's extraordinary observation of this "sun" created more questions and doubts. He maintained that:

  • This "Sun" is always behind Her at an angle but is not directly above, that is, at about 45 degrees.

  • It did not rise and fall like the earthly sun. The "Sun" above Shri Mataji Nirmala Devi was fixed and stationary.

  • This "Sun" illuminates the entire Supreme Abode of the Great Celestial Mother. Every thing is seen very clearly and in fine detail, down to the different hues of skin tone. (That is why Kash was absolutely sure that Shri Jesus had a light brown skin, and wearing whitish gray clothes stretched taut by the sheer size of His muscular body.)

  • Kash could not ascertain the exact size and distance of this "Sun" despite more than 1300 visits.

  • In spite of its intense brightness this "Sun" emitted no heat. On the contrary, Kash said that the rays are cool!

Then one day he astounded his father by claiming that there are no shadows from the rays of this Sun! In all his journeys Kash never saw any shadow in the Kingdom of the Spirit. Though questioned many times he maintained that this "Sun" does not produce any shadow, physical properties that are ubiquitous in our universal sun. Kash was told by his father to clarify this issue with Shri Viswamata Nirmala Devi. There was something strange about this sun that Kash daily witnessed.

Kash meditated and the Divine Kundalini at the sacrum bone took him up the Tree of Life into the Bridal Chamber. He burst through the clouds and reached His Dominion. The Infinite Light shone ever so brilliantly from above the Eternal Throne of the Great Mater Divinae Gratiae (Mother of Divine Grace) as Shen sat in Bliss and Joy. Shri Lok Mata Shri Nirmala Devi met him and the question of the "Sun" above Her was put forward. 

The Ruh of Allah then explained that it was not the sun that he was seeing but the Light. 

They then meditated, after which Kash returned back to this hate-filled world of Louis Farrakhans and Osama bin Ladins.

Allah has now completed the Revelation of His Light and this Revelation is now absolute, even though the Unbelievers may detest it!

Allah is the Light [2996] of the heavens and the earth, [2997]
The parable of His Light is as if there were a niche,
And within it a Lamp: The Lamp enclosed in Glass;

The glass as it were a brilliant star; [2999]
Lit from a blessed Tree, [3000]
An Olive, neither of the East nor of the West, [3001]
Whose oil is well-nigh luminous, though fire scarce touched it; [3002]
Light upon Light!
Allah doth set forth parables for men: and Allah doth know all things.

surah 24:35 Al Nur (The Light)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.

This parable of Al Nur has been the subject of the greatest works among the Muslim scholars since post-Muhammad days. Learned Islamic professors have written voluminous interpretations of this single verse, such is the esteem and importance of this metaphor. Muslim scholars have unabashedly eulogize the superiority of this parable with countless glowing tributes:

"Embedded within certain directions concerning a refined domestic and social life, comes this glorious parable of Light, which contains layer upon layer of transcendental truth about spiritual mysteries. No notes can do adequate justice to its full meaning. Volumes have been written on this subject, the most notable being Ghazali's Mishkat al Anwar."

Abdullah Yusuf Ali, The Holy Qur'n
(Abdullah Yusuf Ali, The Holy Qur'n, 1989, p. 876.)

"This mystical passage gives the essence of Sufism, and conceals the nature of the cognition of the extra dimensions of the human consciousness which comes beyond the intellect. It is the subject of the great Ghazali's Niche for Lights, a Sufi classic."

Idries Shah, The Way of the Sufi
(Idries Shah, The Way of the Sufi, 1974, p. 431.)

"The way of illumination was elaborated by the great master of illumination (shayk al-ishraq) Shihab al-Din Suhrawardi (c. 1155-91.) Drawing on the Qur'nic Light verse and al-Ghazali's interpretation of it in his famous treatise Mishkat al-Anwar (The Niche of Lights), and on ancient Iranian and Neoplatonic wisdom, Suhrawardi constructed an impressive cosmos of light and darkness populated by countless luminous angelic spirits.

The source from which this divine cosmos emanates is God, who is hidden from the human soul by veils of light and darkness. The soul's ultimate quest is to penetrate these veils through the power of intellect until it returns to its original heavenly source ..."Mahmoud M. Ayoub, World Religions: The Islamic Tradition

World Religions, edited by W. G. Oxtoby
(World Religions, Oxford University Press, Canada, 1996, p. 377-78)

"To say that God was One was not a mere numerical definition: it was a call to make that unity the driving factor of one's life and society. The unity of God would be glimpsed in the truly integrated self. But the divine unity also required Muslims to recognize the religious aspirations of others. Because there was only one God, all rightly guided religions must derive from him alone. Belief in the supreme and sole Reality would be culturally conditioned and would be expressed by different societies in different ways, but the focus of all true worship must have been inspired by and directed toward the being whom the Arabs had always called al-lah. One of the divine names of the Koran is an-Nur, the Light. In these famous verses of the Koran, God is the source of all knowledge as well as the means whereby men catch a glimpse of transcendence."

Karen Armstrong, A History of God
(Karen Armstrong, A History of God, 1993, p. 151.)

Yes, this is the Jewel in the Crown. However, so subtle is the Pure Knowledge that no Islamic scholar has even come close to unraveling the deep subtle meaning and inner mysteries (batin) of this Parable of Light. It has been read a thousand times by the ordinary, entire lifetimes by generations of mullahs and muftis, and centuries by hundreds of millions of Ummah. Put simply, it has been read, uttered and analyzed countless billions of times but to no avail. The inability of the entire Ummah since the birth of Islam to unravel probably their most cherished surah of Al Nur reflects the gradual demise of Islam. Even their batini, Muslims who devotes himself to the esoteric, mystical understanding of the faith, have never been able to impart only a rudimentary understanding of Al Nur.

Due to the utmost importance of this Revelation it has to be clarified that Allah stresses twice that it is a parable. By this unprecedented double clarification the seeker has to first understand the meaning of parable. The Webster's New World Dictionary's defines parable as "an allegorical relation; a story in which people, things, and happenings have a hidden or symbolic meaning."

Mainstream Islamic scholars, unlike their Sufi brethren, have completely misinterpreted this parable into something mysterious and ambiguous, throwing no light at all on this Light. On the contrary, the parable of Al Nur has been further obscured by the dust of centuries-old spiritual ignorance and esoteric nescience. The starkly contrasting interpretation between the mainstream Islamic and fringe Sufism speak volumes of the power with which institutionalized religions hold their followers captive, rejecting all philosophy that differs from their dogmas. The religious flock of Islam sheepishly follow their mullahs and muftis, bleating along in collective humdrum monotony. No words can fathom the depth of darkness they have been led into concerning this Light of Allah. Only the Blast of Truth will awaken them as to what the Mishkat al-Anwar is really all about.

In order to fathom the abyss of ignorance these Defrauders (Al-Mutaffin) have led Muslims into, it will be necessary to copy nearly the entire text of Abdullah Yusuf Ali's interpretations, and other Islamic theologians, regarding the parable of Light.

Abdullah Yusuf Ali ...

Allah is the Light [2996]

Islamic interpretation 2996

"2996. The physical light is but a reflection of the true Light in the world of Reality, and that true Light is Allah. We can only think of Allah in terms of our phenomenal experience, and in the phenomenal world, light is the purest thing we know, but physical light has drawbacks incidental to its physical nature: e.g. (1) it is dependent on some source external to itself; (2) it is a passing phenomenon: if we take it to be a form of motion or energy it is unstable, like all physical phenomena; (3) it is dependent on space and time; its speed is 186,100 miles per second, and there are stars whose light takes thousands (or millions or billions) of years before it reaches the earth. The perfect Light of Allah is free from any such defects."

Abdullah Yusuf Ali, The Holy Qur'n

Of the heavens and the earth, [2997]
The parable of His Light is as if there were a niche
And within it a Lamp: The Lamp enclosed in Glass;

Islamic interpretation 2998

"2998. The first three points in the Parable centre round the symbols of the Niche, the Lamp, and the Glass. (1) The Niche (Mishkat) is the little shallow recess in the wall of an Eastern house, fairly high from the ground, in which a light in the room, in which a light (before the days of electricity) was usually placed. Its height enabled it to diffuse the light in the room and minimised the shadows. The background of the wall and the sides of the niche helped throw the light well into the room, and if the wall was white-washed, it also acted as the reflector: the opening in front made the way for the light. So with the spiritual Light: it is placed high above worldly things: it has a niche or habitation of its own, in Revelation and other Signs of Allah; its access to men is by a special Way, open to all, yet closed to those who refuse its rays. (2) The Lamp is the core of the spiritual Truth, which is the real illumination; the Niche is nothing without it; the Niche is actually made for it. (3) The Glass is the transparent medium through which the Light passes. On one hand, it protects the light from moths and other forms of low life (lower motives in man) and from gusts of wind (passions), and on the other, it transmits light through a medium which is made up of and akin to the grosser substances of the earth (such as sand, soda, potash, etc.), so arranged as to admit the subtle to the gross by its transparency. So the spiritual Truth has to be filtered through human language or human intelligence to make it intelligible to mankind."

Abdullah Yusuf Ali, The Holy Qur'n

The glass as it were a brilliant star; [2999]

Islamic interpretation 2999

2999. "The glass by itself does not shine. But when the light comes into it, it shines like a brilliant star. So men of God, who preach Allah's Truth, are themselves illuminated by Allah's Light and become like illuminating media through which that Light spreads and permeates human life."

Abdullah Yusuf Ali, The Holy Qur'n

Lit from a blessed Tree, [3000]

Islamic interpretation 3000

3000. "The olive tree is not a very impressive tree in its outward appearance. It leaves have a dull greenish brown colour, and in size it is inconspicuous. But its oil is used in sacred ceremonies and forms a wholesome ingredient of food. The fruit has a specially fine flavour."

Abdullah Yusuf Ali, The Holy Qur'n

An Olive, neither of the East nor of the West, [3001]
Whose oil is well-nigh luminous,

Islamic interpretation 3001

3001. "The mystic Olive is not localised. It is neither of the East nor the West. It is universal, for such is Allah's Light. As applied to the olive, there is also a more literal meaning, which can be allegorised in a different way. An olive tree with an eastern aspect gets only the rays of the morning sun; one with a western aspect, only the rays of the western sun. In the northern hemisphere the south aspect will give the sun's rays a greater part of the day, while a northern aspect will shut them out altogether, and vice versa in the southern hemisphere. But a tree in the open plain or on a hill will get perpetual sunshine by day: it will be more mature, and the fruit and oil will be of superior quality. So Allah's Light is not localised or immature: it is perfect and universal."

Abdullah Yusuf Ali, The Holy Qur'n

Though fire scarce touched it: [3002]

Islamic interpretation 3002

"Pure olive oil is beautiful in colour, consistency, and illuminating power. The world has tried all kinds of illuminants, and for economic reasons or convenience, one replaces another. But for coolness, comfort to the eyes, and steadiness, vegetable oils are superior to electricity, mineral oils, and animal oils. And among vegetable oils, olive oil takes a high place and deserves its sacred associations. Its purity is almost like light itself: you may suppose it to be almost light before it is lit. So with spiritual Truth: it illuminates the mind and understanding imperceptibly, almost before the human mind and heart have been consciously touched by it."

Abdullah Yusuf Ali, The Holy Qur'n

Light upon Light!
Allah doth set forth parables for men:
And Allah doth know all things.

Islamic interpretation 3003

"Glorious, illimitable Light, which cannot be described or measured. And there are grades and grades of it, passing transcendentally into regions of spiritual heights, which man's imagination can scarcely conceive of. The topmost pinnacle is the true prototypal Light, the real Light, of which all others were reflections; the Light of Allah. Hence the saying of the Holy Prophet about Allah's "Seventy Thousand veils of Light." "

Abdullah Yusuf Ali, The Holy Qur'n
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.

And His Forty Thieves Of Truth

NUR: From Surat an-Nur (Light) (PDF format)
Ayats 35-39 (Warsh)


In the tafsir, or Qur'nic commentary below, the various tafsirs are coloured coded as follows:

Ibn Juzayy: at-Tashil fi 'ulum al-Qur'n
Jalalayn: Tafsir al-Jalalayn
As-Sawi: Hashiya (gloss) on the Jalalayn
Ibn Kathir: Mukhtasar Tafsir Ibn Kathir
Al-Qurtubi: Jam' li-Ahkam al-Qur'n
Al-Burusawi: Tafsir Ruh al-Bayan

35 Allah is the Light of the heavens and the earth.
The metaphor of His Light
is that of a niche
in which there is a lamp,
the lamp inside a glass,
the glass like a brilliant star,
lit from a blessed tree, an olive,
neither of the east nor of the west,
its oil all but giving off light
even if no fire touches it.
Light upon Light.
Allah guides to His Light whoever He wills
and Allah makes metaphors for mankind
and Allah has knowledge of all things.

Allah is the Light of the heavens and the earth.

Ibn Juzayy:

Light both designates a reality - the light which the eyes perceive, and is also a metaphor for the meanings which are perceived by the hearts. "Nothing is like Allah." So the interpretation of the ayat is that Allah possesses the light of the heavens and the earth, and He has described Himself as being Light as you say, "Zayd is generosity" when you want to stress the fact that he is generous.

If He means the light which is perceived by the eyes, then the meaning of the "light of the heavens and the earth" is that He created the light which they contain - the sun, the moon and the stars, or He created them both and brought them into existence from non-existence. So they appear by Him as things appear by light. In this meaning, 'li ibn Abi Talib recited the verse as, "Allahu nawwara" (Form II) meaning He put light in them.

If by light He means the light which is perceived by the hearts, the meaning of the light of the heavens and the earth is that He placed the light in the hearts of the people of the heavens and the earth. This is why Ibn 'bbas said, "The meaning is the Guide of the people of the heavens and the earth."


In a metaphorical senses, the Arabs say that "the words have light" and "an illuminating (lit. light-giving) Book." It is permissible to say that Allah is Light in order to praise Him because He brought things into existence, and He began and originated the light of all things, but He is not one the physical lights that can be perceived by the senses. Nonetheless, the Prophet was asked, "Have you seen your Lord?" and he said, "I saw him as a Light."

As for it being guidance, Ubayy ibn Ka'b and others said, "He adorned the heavens and the earth with the sun, the moon, and the stars, and He adorned the earth with the Prophets, scholars and believers."

Ibn Kathir:

Anas ibn Malik said that Allah says, "My light is guidance." Ubayy ibn Ka'b said that it refers to the believer in whose breast Allah has put belief and the Qur'n.


Allah illuminates it by the sun and the moon.

[as-Sawi: Know that the reality of light, whether it is perceived by the eye or visible things are perceived by means of it, resembles the quality which emanates from the two light sources onto dense objects. This meaning cannot be applied to Allah. It is also said that the ayat means that Allah is the Creator of the light in the heavens by the sun, moon, stars, the Throne and the angels, and in the earth by lamps, lights, candles. Prophets, scholars and the righteous. This means that He illuminates them. It is said that it means that He manifests the heavens and the earth because the term "light" implies manifestation. In such a meaning, it can be applied to Allah Almighty, since He makes things appear in existence out of non-existence.Ibn 'ta' says in the

Hikam, "Phenomenal being is utter and total darkness. It is only the manifestation of the Real in it that gives it light." So the universe exists because Allah grants it existence. If it were not that Allah existed, none of the universe would have existed."]

The metaphor of His Light is that of a niche in which there is a lamp,

Ibn Juzayy:

The niche is an opening in a wall which is not a window, and the lamp in it gives off a strong light. It is said that the niche is the post on which the lamp sits. The first is sounder and more well-known. The meaning is that the attribute of the light of Allah in its clarity is like that of the niche in

which there is a lamp since it is the greatest of what the mortal can conceive of light and illumination. It is likened to the niche, even though the light of Allah is greater still because that is the limit of what people can perceive of lights. He made the example for them according to what they can perceive.

It is said that the pronoun in "His light" refers to Sayyiduna Muhammad, may Allah bless him and grant him peace, and it is said to refer to the Qur'n, and to the believer. These statements are weak because nothing precedes to which the pronoun could be referred. If it is asked: How can it be valid that Allah be called 'the Light of the heavens and the earth' while He reports that He is

Light and then He ascribes light to Himself in His words, "the metaphor of His light" thus making the related the same as the one related to? The answer is that that is valid with the interpretation which we already mentioned about Allah being the Possessor of the light of the heavens and the earth, or as you say, "Zayd is generosity," and then you say that people are refreshed by His generosity.


He means the quality of His proofs which He casts into the heart of the believer, and these proofs are called "light". Allah calls His Book a light when He says, "We sent down a clear Light to you," (4:174) He also called His Prophet light where He says, "A Light has come to you from Allah and a clear Book." (5:15) This is because the Book guides and makes clear, as does the Messenger.

One reason that it is related to Allah is because He makes the proof firm and clarifies it.

There is another possible meaning for this ayat which is that the second sentence resembles the first if light is taken to mean guidance and the perfection of the brilliant evidence and proofs of Allah in His creation.

The pronoun in "his light" can also refer to the believer.


"The metaphor of His light" means the quality of light in the heart of the believer.

the lamp inside a glass,

The lamp is the wick with its fire. The meaning is that it is in lamp made of glass because the light in it is more radiant because it is a transparent body.

Ruh al-Bayan: The purpose of the lamp in the glass and the glass in the niche is that when the place is more constricted, the light is more intense. If the place where the lamp is placed is an open area, then the light disperses.

the glass as though it were a dazzling star

Ibn Juzayy:

The metaphor of the glass in giving light is like a dazzling star. That can have two meanings. Either He means that it gives light because of the lamp which is in it, or He means that it in itself is strong in light because of its purity and the fineness of its body. This is more eloquent because it joins its light to the light of the lamp.

By "dazzling star," He means one of the luminous bodies like Jupiter, Venus, Suhayl and the like. It is said that He means Venus, but there is no indication of this specification. Nafi' reads it as durriyyun. That reading has can mean that the star is ascribed to durr (pearls) by its whiteness and purity. It is also read with hamza which is derived from dar', meaning being pushed [i.e. stars that are pushed from one place to another].


Ka'b al-Ahbar makes the entire ayat refer to Muhammad, may Allah bless him and grant him peace, i.e. the metaphor of the light of Muhammad. The Messenger of Allah is the niche, the lamp is prophethood, the glass is his heart, the blessed tree is the revelation and the angels who brought it, the oil are the proofs and evidence which contain the revelation. If it is taken to mean the believer, as Ubayy says, then the niche is his chest, the lamp is belief and knowledge, the glass is his heart, and the oil are the proofs and evidence it contains.


"Dazzling" means that it drives away the darkness. The word is derived from "pearls" because of its purity.

lit from a blessed tree, an olive,

Ibn Juzayy:

It is read as yuqadu and tawaqqada in the past tense. The verb refers to the lamp. If it is read as tuqdau in the present tense, then it refers to the glass. It means that it is kindled from the oil of a blessed tree. It is described as "blessed" because of the great number of its benefits or because it grows in a blessed land, which is Syria.


This can also be taken to refer to the Prophets, in which case Adam would be the blessed tree, or Ibrahim because Allah called him "blessed".

neither of the east nor of the west,

Ibn Juzayy:

It is said that it means it in Syria, so it is neither of the east of the land nor the west. The best olives are the olives of Syria. It is said that it is exposed and the sun strikes it all day, so it is not purely of the east so as to be called eastern, nor of the west so as to be called western. Rather it is eastern-western because the sun revolves around it from the east to the west. It is said that it is a central tall tree which is neither to the direction of the east of the tree nor the direction of the west. It is is said that it is from a tree of the Garden which, had it been in this world, would have eastern or western.

its oil all but giving off light even if no fire touches it.

To stress the description of its purity and excellence.

Ibn Kathir:

Ibn 'bbas went to Ka'b al-Ahbar and said, "Tell me about His words, 'its oil all but giving off light even if no fire touches it.'" He said, "Muhammad almost makes things clear to people without even saying that he is a Prophet, even as the oil almost shines."

Or the proofs of the Qur'n almost make things clear before they are recited.

Light upon light

Ibn Juzayy:

i.e. joining the light of the lamp, the excellence of the glass and the excellence of the oil. By that He means the perfection of the light used as the example.

Ibn Kathir:

Ibn 'bbas says that it means the belief and actions of the slave of Allah. Ubayy ibn Ka'b said, "The believer is transformed into five lights: his words are light, his actions are light, his going in is light, his going out is light, and he will go to light on Day of Rising to the Garden." It is also said that "light upon light" is the light of the QurĠan and the light of belief when they are joined together.


The light itself with the light of the fire. Allah's guidance of the believers is light on top of the light of faith.

[As-Sawi: The proofs of Allah in the heart of the believer are proof on top of proof. If you were to ask why did He use the light of olive oil as a metaphor here and not the light of the sun, the moon, and cangles, the answer is that oil contains many uses and is easy for everyone. In the same way the perfect believer finds many uses in faith. There is some disagreement about whether this metaphor is a compound one, including what is mentioned at the beginning of the ayat and thus describes guidance, or whether it is one in which each image corresponds to something, e.g. the believer is the niche, the glass his heart, his knowledge the oil, and his faith the lamp.]

Ruh al-Bayan: al-Qushayri says that they obtain one light by their effort and investigation and reflection while they find the other light by Allah's grace in this words and actions. Allah says, "As for those who do jihad in Our Way. We will guide them to Our Paths." (29:69)


Allah guides to His Light whoever He wills

i.e. Allah gives success to whomever He will in finding the truth, i.e. Islam.

Ibn Kathir:

It has come in hadith, "Allah Almighty created creation in darkness and then on that day He cast to them some of His light. Whoever got some of His light on that day is guided, and whoever missed is misguided." So it is said that He knows the one who deserves to be guided from the one who deserves misguidance.

Abu Sa'id al-Khudri reported that the Messenger of Allah said, "There are four kinds of hearts: a divested heart which is like the lamp and shines; a covered heart which is tied up in its covering; an inverted heart, and a doubled heart. The divested heart is the heart of the believer which is his lamp in which is his light. The covered heart is the heart of the unbeliever. The inverted heart is the heart of the hypocrite who recognised and then denied. The doubled heart is the heart which contains both belief and hypocrisy. The likeness of belief in it is like the plant which good water extends, and the example of hypocrisy in it is like the wound which is spread by blood and pus. It is dominated by whichever of them is dominant."

Ruh al-Bayan: 

the source of control and direction of guidance is divine will, even though other causes appear to be involved.

and Allah makes metaphors for mankind


He makes things clear for them so that they reflect and believe.

[as-Sawi: Thus no doubt will affect the believer. He will see with insight as he sees with his actual eyes. Allah makes both bear witness. In hadith, "Fear the perspicacity of the believer. He sees by the light of Allah."

The Islamic philosophers clearly exhibit their ignorance with these 'beating around the bush' interpretations. This appalling lack of spiritual knowledge of the Divine World of Reality (Lahut), despite Allah's double direction that this is a parable, is atrocious. The Islamic scholars have just about explained its literal meaning, a feat that can be done by any ordinary human. Such a shallow approach to a subject of utmost importance expose an utter lack of insight and enlightenment as all other religious institutions have far superior theories of the Light. 

If the finest of Islamic scholars are so shallow in their understanding of the Qur'n, what about the majority of the non-arab followers who do not understand a word of the Arabic Qur'n?

And if the cream of Islamic theologians are so utterly ignorant of the esoteric nature of the Qur'n, what about the ordinary Ummah who vehemently oppose any suggestion of the Divine in humans?

Allah Is The Light

For 1,400 years this priceless parable defied all interpretation and yielded not the Fruit of its Knowledge, waiting for the Age of Qiyamah to begin. Muslims should now never forget that this Knowledge and Revelation of Al Nur and Qiyamah are irrevocably inter-linked and inseparable. 

We will now interpret the Message of the Light that was hidden from the Muslims for 1,400 years. We assure the Unbelievers (Al-Kafirun) that the Truth of Allah's Light cannot be denied or destroyed by them. 

Allah is the Light [2996] of the heavens and the earth, [2997]
The parable of His Light is as if there were a niche,
And within it a Lamp: The Lamp enclosed in Glass;
The glass as it were a brilliant star;
Lit from a blessed Tree,
An Olive, neither of the East nor of the West,
Whose oil is well-nigh luminous, though fire scarce touched it;
Light upon Light!
Allah doth set forth parables for men: and Allah doth know all things.

surah 24:35 Al Nur (The Light)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.

Allah is the Light (2996)

Enlightened interpretation of note 2996

We find that it was God who had created the physical light of the universe which is different from the Spiritual Light that the Quran says "Allah is". The word of course has many applications in the Quran, be it physical, spiritual, moral or figurative. It is not possible for us to see Allah because our "organs of sight" are physical and not of spiritual composition. (That is why Kash, with the eyes of his spiritual form, was able to see Allah as the Light above His Ruh Shri Mataji Nirmala Devi.)

All religions have spoken of God Almighty as Light. All Holy Scriptures have described this Light. All His Messengers have extolled humankind to search this Light. Many seekers of Truth have spent entire lives pursuing this Light. Few have seen this Light as only very ancient souls are able to see Allah as the Light within all humans. Allah is Light - This Revealed Truth is Absolute.

Of the heavens and the earth,

Enlightened interpretation of note 2997

Allah's Light shines in Heaven where all His Divine Messengers, countless angels and liberated souls live.

But His light also shines on Earth. The Qur'n says that Allah is the Light of the Earth and His incomparable parable of Al Nur then hints where it may be found. In other words, Allah begins to reveal that His Light is on Earth so that humans may search for it. All His revealed books confirm that it is within humans. It is of an incomparable brightness but can be observed directly by rare souls able to go within themselves, and enter His Kingdom in the Sahasrara. This Light of Allah may be observed for as long as possible, without ever hurting the eyes. Despite its brightness it does not emit any heat; instead, it is cool. The most unique feature of His Light is that it cast no shadows on whatever it falls. 

The sun that shines on Earth is not the Light of Allah as it is far inferior. While giving life it also burns, blinds, scorches, dries, and destroys.

Allah exists everywhere on Earth, invisible and unknown to most. Shri Jesus revealed 2,000 years ago that the Kingdom of God is within but still humans still do not see it. Thus, it is no different concerning His Light, even if it is the most dazzling and awe- inspiring illumination in the universe, as it lies hidden within their own being! Allah, in the form of Light, is in the minds of all humans - This Revealed Truth is Absolute. He, in the form of Light, cannot be seen but He sees all, and all Scriptures declare that His Spirit lives in all. That is why the Qur'n expounds "We are nearer to him than the vein in his neck!" (surah 50:16)

"In his ecstasy, al-Hallaj had cried aloud: "I am the Truth!" According to the Gospels, Jesus had made the same claim, when he had said that he was the Way, the Truth and the Life. The Koran repeatedly condemned the Christian belief in God's Incarnation in Christ as blasphemous, so it was not surprising that Muslims were horrified by al-Hallaj's ecstatic cry. Al-Haqq (the Truth) was one of the names of God, and it was idolatry for any mere mortal to claim this title for himself. Al-Hallaj had been expressing his sense of a union with God that was so close that it felt like identity. As he said in one of his poems:

I am He whom I love, and He whom I love is I: 
We are two spirits dwelling in one body.
If thou seest me, thou seest Him, and if thou seest Him, thou seest us both.

Now, this Spirit is expressed in the heart, is reflected in the heart. The centre of the Spirit we can say is in the heart. But actually the seat of the Spirit is above here, above the head and that is the Spirit of the God Almighty, say whom you call Parvardigar, you call Him Sadashiva, or you can call Him the Rahim. And you can call Him by many names which are said about the Lord who is God Almighty - Niranjan, they call Him Nirankar, every sorts of words."

Shri Purusartha-Prada Shri Nirmala Devi
Sahasrara Chakra, New Delhi, India - February 4, 1983

(Purusartha-Prada [291th]: Fulfils the four objects of life i.e., Dharma, Artha, Kama and Moksa.)

It was a daring expression of that annihilation of self and union with God that his master al-Junayd had called fina. Al-Hallaj refused to recant when accused of blasphemy and died a saintly death... .

Al-Hallaj's cry anaal-Haqq: "I am the Truth!" shows that God of the mystics is not an objective reality but profoundly subjective. Later al-Ghazzali argued that he had not been blasphemous but only unwise in proclaiming an esoteric truth that could be misleading to the uninitiated. Because there is no reality but al-Lah - as Shahadah maintains - all men are essentially divine. The Koran taught that God had created Adam in his own image so that he could contemplate himself as in a mirror. That is why he ordered the angels to bow down and worship the first man. The mistake of the Christians had been to assume that one man had contained the whole incarnation of the divine, Sufis would argue. A mystic who had regained his original vision of God had rediscovered the divine image within himself, as it had happened on the day of creation... .

The story of al-Hallaj shows the deep antagonism that can exist between the mystic and the religious establishment who have different notions of God and revelation. For the mystic the revelation is an event that happens within his own soul, while for the more conventional people like some of the elema it is an event that is firmly fixed in the past."

Karen Armstrong, A History of God
(Karen Armstrong, A History of God, Ballantine Books, 1993, p. 228-29.)


I tried to find Him on the Christian cross, but He was not there;
I went to the Temple of the Hindus and to the old pagodas,
but I could not find a trace of Him anywhere.
I searched on the mountains and in the valleys
but neither in the heights nor in the depths was I able to find Him.
I went to the Ka'bah in Mecca, but He was not there either.
I questioned the scholars and philosophers but He was beyond their understanding.
I then looked into my heart and it was there where He dwelled that I saw Him; He was nowhere else to be found."

Jalaluddin Rumi

But what happens when Allah's parables are interpreted and explained to the Unbelievers (Al-Kafirun):

Verily We have propounded for men, in this Qur'n every kind of Parable: 
But if thou bring to them any Sign, the Unbelievers are sure to say, 
"Ye do nothing but talk vanities."
Thus does Allah seal up
[3577] the hearts of those who understand not.
So patiently persevere: for verily the promise of Allah is true;
Not let those
[3578] shake thy firmness, 
Who have (themselves) no certainty of faith.

surah 30:58-60 Al Rum (The Romans)

"3577. When an attitude of obstinate resistance to Truth is adopted, the natural consequence (by Allah's Law) is that the heart and mind get more and more hardened with every act of deliberate rejection. It becomes more and more impervious to the reception of Truth, just as a sealed envelope is unable to receive any further letter or message after it is sealed.

3578. The Prophet of Allah does not slacken in his efforts or feel discouraged because the Unbelievers laugh at him or persecute him or even seem to succeed in blocking his Message. He has firm faith, and he knows that Allah will finally establish His Truth."

Abdullah Yusuf Ali, The Holy Qur'n
(Abdullah Yusuf Ali, The Holy Qur'n, p. 1024)

The Parable Of The Light Is ...

The parable of His Light is as if there were a niche, and within it a Lamp:
The Lamp enclosed in Glass,

Enlightened interpretation of note 2998

"Perfection Is in Your Luminous Essence

The worlds within are immeasurably vaster superior and more blessed than the outside.

By Swami Sastrananda

Man (woman included) seeks and strives to be or have the best, the perfect, consciously or unconsciously, each in one's own way. The quest is common, but the means adopted are innumerable. Man tries to become better, to have more power, knowledge, joy, peace and freedom. When he does succeed in his quest, he finds that the key to perfection is within oneself, and that the worlds "within" are immeasurably vaster, superior and more blessed than the worlds "outside." Perfection is found to be one's own true and abiding essence, luminous and blissful Satchitananda, as Vedanta terms it. It is all-pervading and not different from "Divinity." It is this "Divine" which common people or various religions designate as "God," yet which most people futilely seek for outside, until they are happily forced to turn within.

All noble or human quests for perfection have the same end, but each seeks or strives for it in one's own limited and imperfect ways. But without realizing that each one's way is unique and indispensable for that person, many unfortunately stress and even impose particular views and ways on all. That only makes for more confusion and strife among humans. On the other hand, those who have been blessed enough to experience the Truth rejoice not only in their own realization, but in the similar experiences of others, too. They genuinely hold all such quests as worthy of respect, support and needed succor. That makes a real and solid contribution for peace, harmony and progress. Such rare beings are the true sages, saints and gurus. Such an all-inclusive approach to the "Divine," its actual experience and the consequent spontaneous expressing, constitute the true "religion." All limited denominational religions are but imperfect facets of this one "religion," and can never arrogate to themselves any sole and superior status as the one representative of God. Dogmatism or arrogance in this regard are hollow and ridiculous.


The first three symbols - Niche, Glass and Lamp - refer to the human skull. This is clearly the most complex and mysterious part of the human anatomy, the seat of Consciousness and the Almighty Creator. Since He created everything, sees everything, hears everything and knows everything, it is inconceivable that He is not within humans. Allah clearly stated that He is closer than "the vein in the neck." There is no ambiguity as to His emphasis of immanence. So where is He within?

The Islamic Parable of Light is without a shadow of doubt the Hindu Sahasrara, the Buddhist Thousand Petal Lotus, the Christian Kingdom of God, and the Sikh Dsam Duar (Tenth Gate). All the Sages, Messengers, Prophets, and Incarnations declared the existence of this Ultimate Reality (Al-Haqqah) within. Nevertheless, even the most enlightened human on Earth will never gauge the depth and vastness of this Ocean of Knowledge as the Sahasrara was only opened on May 5, 1970. Everything known before that is rudimentary, to say the least.

The human race is now standing at the Door of Eternity but have no inner experience of the Kingdom of God, of its Boundlessness, its Glory, Peace and Beauty. Neither are they able to turn to the guardians of the religious regimes for guidance. No words can express their abject spiritual poverty, their depth of ignorance, and height of arrogance. So, with the humility that our spiritual senses are severely impaired, we humans have to fathom this Light of the Universal Self within to the best of our ability. The fact the Al Nur is a parable rich with symbolism is not going to make things easier.

(1) Niche: The word niche, according to the Webster's New World Dictionary, means "a recess or hallow in a wall, as for a statue, bust, or vase." The Niche thus refers to the cranium or human skull, a hollow enclosure to accommodate the brains.

(2) Glass: This Glass is the cerebrum enclosing the entire microcosmic universe, or Kingdom of Allah existing within all human beings

The Sahasrara is the blessings of the heavens, I should say."

Shri Nirisvara Shri Nirmala Devi
New Delhi, India - Feb. 4, 1983

(Nirisvara [155th]: Supreme)

(3) Lamp: Inside this Glass (cerebrum) is placed the Lamp, which is the source of all Knowledge, Wisdom and Truth. This Lamp is His Light inside every human brain (Sahasrara).


"We have taken birth in a physical body to grow and evolve into our divine potential. We are inwardly already one with God. Our religion contains the knowledge of how to realize this oneness and not create unwanted experiences along the way. The peerless path is following the way of our spiritual forefathers, discovering the mystical meaning of the scriptures. The peerless path is commitment, study, discipline, practice and the maturing of yoga into wisdom. In the beginning stages, we suffer until we learn. Learning leads us to service; and selfless service is the beginning of spiritual striving. Service leads us to understanding. Understanding leads us to meditate deeply and without distractions. Finally, meditation leads us to surrender in God. This is the straight and certain path, the San Marga, leading to Self-Realization - the inmost purpose of life - and subsequently to moksha, freedom from rebirth. The Vedas wisely affirm, "By austerity, goodness is obtained. From goodness, understanding is reached. From understanding, the Self is obtained, and he who obtains the Self is freed from the cycle of birth and death." Aum Namah Sivaya."       

"Innately, within us, resides the Spirit which wants to enlighten you, to give you Peace, the Bliss, the Joy of our being. This beautiful Lamp of yours has been created with a purpose. It has to be enlightened. Respect your Self ... 

We have to respect this Lamp which has the Light of the Spirit, and it should be enlightened. And let us be that Lamp which shows the Glory too.

It is such a beautiful world God has created for us but we in our ignorance, our so called freedom, have ruined so many things. It is shocking to see where people are going - just towards hell directly. For a Mother it is a thing of great concern. How to stop this Fall? How to get them out of it? How to make them understand what is their worth, their value?

You should not take human life for granted. It is a very precious life which was created out of many processes. It was created with great difficulty. Don't forget that you have to become the Spirit without which your life is a waste. Nay, the whole Creation is just a waste because you are the highest in the Creation. You are the epitome of that Creation."

Shri Purna Shri Nirmala Devi
God's Work And Negativity, Hampstead, U.K. - March 31, 1983


The energy channels of the Ida, Pingala and Shushmanaa: 
These three dwell in one place.
This is the true place of confluence of the three sacred rivers: 
This is where my mind takes its cleansing bath.
O Saints, the Immaculate Lord dwells there; 
How rare are those who go to the Guru, and understand this.
The all-pervading immaculate Lord is there. 
What is the insignia of the Divine Lord's dwelling?
The unstruck sound current of the Shabad vibrates there. 
There is no moon or sun, no air or water there.
The Gurmukh becomes aware, and knows the Teachings.
Spiritual wisdom wells up, and evil-mindedness departs; 
The nucleus of the mind sky is drenched with Ambrosial Nectar.
One who knows the secret of this device, meets the Supreme Divine Guru.
The Tenth Gate is the home of the inaccessible, infinite Supreme Lord.
Above the store is a niche, and within this niche is the commodity.

Raam Kalee, The Word of Baynee Jee, Adi Granth, p. 974.

The Glass As It Were ...

The glass as it were a brilliant star; [2999]

Enlightened interpretation of note 2999

The Glass on the blessed Tree of Life shines like a brilliant star, guiding and drawing the True Believers (Al-Mu'minun) towards Allah within. However, it is not seen by the vast majority of humans as since it is within, can only be witnessed after Self-Realization, and only by the individual spirit within. This stupendous task is undertaken by the Kundalini that exists within all humans.

"The image is a serpent, coiled and dormant, awakened and driven upward in the body through various stages of enlightenment until it reaches the brain, the highest awareness. The modern mystic Ramakrishna describes the process, which also describes the experiences that all Hindu mystical processes seek:

When [the serpent] is awakened, it passes gradually through [various stages], and comes to rest in the heart. Then the mind moves away from [the gross physical sense]; there is perception, and a great brilliance is seen. The worshiper, when he sees this brilliance, is struck with wonder. The [serpent] moves thus through six stages, and coming to [the highest one], is united with it. Then there is samadhi . . 

When [the serpent] rises to the sixth stage, the form of God is seen. But a slight veil remains; it is as if one sees a light within a lantern, and thinks that the light itself can be touched, but the glass intervenes ..."

The New Encyclopaedia Britannica (1992.)


Lit from a blessed Tree, [3000]

Enlightened interpretation of note 3000

"We pass now from the texts that are centered on the mystery of light to the inner light which is the main subject of this group of Upanishadic texts but which we should not interpret in an exaggeratedly acosmic way. The process of interiorization which goes on in the Upanishads is not disconnected from the cosmological setting. Inner light it certainly is, but the Sun is still its best and living symbol. Even when all the cosmological lights are transcended, as in the passages of the Brihadaranyaka and the Mundaka Upanishads, explicit reference is made to all five cosmic sources of light: sun, moon, stars, lightning, and earthly fire. This Light of lights is none other than the Light that illumines all those other lights: it is the source of all the lights in the universe. It is the Brihadaranyaka Upanishad which, having said that God is "the Lord of what was and what shall be," adds that "Him the Gods revere as Light of lights."

within the cosmological representations of the time, the five cosmic lights present no underlying physical unity; Vedic Man does not imagine that all these lights can be seen as the same physicochemical process. But he imagines, in a similar way, that there is a supreme light, transcendent and immanent, which is the source of all these other lights. The discoverer of the atman, he who realizes the core of all things and the ultimate dimension of everything, must also discover this inner light. Even more, one could say that there is here a criterion for the authenticity of spiritual realization. The truly realized Man is a light to himself and is himself radiant for others. God is Light, the atman is Light, and so the Man who has realized the atman is self-luminous and radiant. In many traditions we can readily find examples of the luminosity of the saints, of the aura of the jivan-muktas.

This blessed Tree has a Thousand Petals, with its trunk and roots connecting all parts of the human body. The Thousand Petals of this Tree are found spread all over the cerebrum. The trunk of this Tree is the spinal cord (central nervous system or the sympathetic and parasympatethic nervous system) growing from the base (Mooladhara Chakra) upwards to the branches (Agnya Chakra) and leaves (Sahasrara Chakra). The roots of this Tree are the nerves (nadis) and the root caps are the nerve endings.

When the Kundalini is activated by the Baptism of Allah, it travels from the base of the spine all the way up to the brains to enlighten the seeker. "Lit from a blessed Tree" is nothing but the Kundalini, which is part of the Tree of Life, connecting the human being with Cosmic Consciousness. Once illumined, the mind of the Believer begins to shine like a distant star, a beacon of Light, hope, and guidance to all others in this Age of Qiyamah. 

The actual way this natural phenomenon takes place is not easily or quickly understood as it takes time and experience to grasp this unique spiritual evolution taking place within, a transformation that has no previous written records or points from which to take bearings. Sahaja Yoga is a spiritual experience that far surpasses anything known to humankind, a very subtle subject that requires patience, maturity, and Knowledge. 

This is also the very first time the human race is being told in detail about Allah's Allahs's Signs in their own souls. Nothing much was written about this subject before!

Moreover, since Shri Adi Shakti: The Kingdom of God is an unprecedented spiritual research based on Her Revelations, Miracles, Knowledge, Truth and Prophecies, this new Knowledge takes time to filter into the minds and history of humankind. For example:

"When the fetus is about 2-3 months old in mother's womb, the column of rays of Consciousness emitted by the All-Pervading Divine Love pass through the brain to enlighten it. The shape of the human brain being prism-like, the column of rays falling on it gets refracted into four diverse channels corresponding to the four aspects of the nervous system. They are parasympathetic nervous system, sympathetic nervous system (right channel), sympathetic nervous system (left channel), and central nervous system.

"The vibratory energy pervading the entire universe is designated by the Sanskrit word Paramchaitanya. At a human level, it is stored in a latent state in the sacrum bone in the form of Kundalini. When the human embryo has reached two or three months, a pencil of vibratory energy penetrates through the fontanelle zone. The prism-like shape of the brain determines the pencil to be divided into four rays: one of them penetrates the parasympathetic system and is placed as residual energy in the sacrum bone, while others are directed towards the left sympathetic system, the right sympathetic and the central nervous system. Peter Russel reached the conclusion that the genetic programme of the universe is reflected at a human scale. The evolution of the foetal brain takes place during the interval between the 8th and the 13th week of pregnancy. The genetic programme controls the 14 thousand million nervous cells (the number is supposed to be much higher after others) resulting in the creation of the brain as an organ. The quantitative generating process is suddenly interrupted during the 12th week when the cells start making an increasing number of connections. At the moment of birth each and every cerebral neuron is connected to other cells through approximately one thousand connections, to be later increased to about one quarter of a million connections with other cells in the period of maturity."       

Dan Costian, Bible Enlightened

The sets of rays that fall on the fontanel bone pierce in the centre and pass straight into medulla oblongata through a channel (Sushumna). This energy, after leaving a very thread like thin line in the medulla oblongata, settles down in three and a half coils in the triangular bone placed at the end of the spinal cord (Mooladhara). This is known as Kundalini.

The subtle energy enters through the center of the brain (Brahmarandhra) and precipitates six more centres on its way down. The gross manifestation of this subtle energy, in the Sushumna channel of the spinal cord, is termed the parasympathetic nervous system. The centres of Chakras are expressed as plexuses outside the spinal cord. Surprisingly, we have the same number of plexuses and sub-plexuses outside as the number of Chakras and their petals inside the spinal cord. Medical science knows very little about this system ...

Later, when ego and superego bloat up like balloons and cover our brain at the apex of the right and left sympathetic nervous systems, the fontanel bone calcifies and the All-Pervading vital force of Divine Love gets cut off completely. Then the human being identifies himself as a separate entity and the consciousness "I" presides. This is why Man does not know his Universal Consciousness. His ego severs this subtle connection."

Shri Para-saktih Shri Nirmala Devi

(Para-saktih [572nd]: The Ultimate Power. Vasistha-Samhita says: "That there are nine tissues in the body and the 10th tissue in it which vitalises the other nine is called Para Sakti." 'Parasya-Saktih, Vividhaiva Sruyate'-(Svetasvataropanisad Upanisad 6-8). Many are the forms of this Ultimate Power... "The energy manifested in every matter is She, the Power, the Ruler of this Universe. The Great Lord possesses that Power. Every matter that possesses that Power is Siva and every power in matter is known as 'Gauri' by the wise." Linga Purana.)

And the Qur'n proclaims the same Truth:

O mankind! if ye have a doubt about the Resurrection, 
(consider) that We created you out of dust, then out of sperm,
Then out of leech-like clot, then out of a morsel of flesh, 
Partly formed and partly unformed,
In order that We may manifest (Our Power) to you
And We cause whom We will to rest in the wombs for an appointed term,
Then do We bring you out as babes, 
Then (foster you) that ye may reach your age of full strength;
And some of you are called to die, 
And some are sent back to the feeblest old age,
So that they know nothing after having known (much.)

surah 22:5 Al Hajj (The Pilgrimage)
(Abdullah Yusuf Ali, The Holy Qur'n, 1989.)

"To connect us to this subtle energy which permeates into every atom and molecule, there is also a Power of Pure Desire which is placed in the sacrum bone of human beings, which is called as Kundalini. Kundal means coils. It exists in three and a half coil. There is a Divine mathematical coefficient about three and a half coils."

Shri Sakalagama-Samdhoha-Sukti-Samputa-Mauktika
 Shri Nirmala Devi


"This triangular bone is called sacrum, that means people in Greece in the ancient times knew about this Divine sacred Power of Kundalini. That is why they called this bone sacred. This sacrum bone is placed at the base of the spinal cord and it is triangular in shape."

Shri Nada-rupa Shri Nirmala Devi

(Nada-rupa [299th]: There are 4 states of Nada. From Para the subtlest to Vaikhari the grossest, Nada itself being the primordial stress in Consciousness. She is these four forms of stress, which comprise the Nama aspect of the Universe, Sabda-Brahman, Rupa itself being Siva.)

"The Kundalini is like a connecting cord as in every piece of electrical machinery, which connects the machinery to the main source of electricity. In the same way, when this energy of Kundalini is awakened, threads rise and ultimately connect the human being to the All-Pervading Power."

Shri Varnasrama-Vidhayini Shri Nirmala Devi

(Varnasrama-Vidhayini [286th]: Law-giver of the form of caste and orders of life. As Vedamata She has laid down the code of conduct of social life to the four Varnas and four Asramas for the ultimate spiritual well-being of the people.)


"A pulsation is sometimes seen at this during Kundalini awakening. Like the Sushumna, the Kundalini is normally in a potential state. When it is awakened it ascends through the Sushumna, across the Void, to the top of the Sushumna. When the Kundalini emerges at this point, Yoga is said to have taken place. Yoga is impossible without Kundalini awakening."

Shri Sri-Siva Shri Nirmala Devi

(Sri-Siva [998th]: The sacred spouse of Siva.)


"The extreme psychophysiological exercises of this highly sophisticated and effective, spiritual transformative degree have been practiced in India for at least four thousand years, we know from the evidence of a number of engraved stamp seals from the period of the Indus Valley Civilization, c. 2000 BC, featuring figures seated in a classic yoga posture known as mulabandhasana, which is still in practice." Similar kundalini or "Serpent Power" evidence is evident in ancient civilizations: an ornamental Sumerian ritual vessel, the Libition Vase of King Gudeau of Lagash, c. 2000 BC; a Egyptian judgement scene from Theban copy of the Book of the Dead of Kenna c. 1405-1376 BC (nineteenth dynasty); a Chou Dynasty three and one-half coiled bronze serpent in the Musee Guimet, Paris c. 1027-256 BC; the magnificent serpent-deity, the Feathered Serpent of the Mayans; the Navaho sand painting of the Great Corn Plant and the mystic Pollen Path."       

"This happening of Kundalini awakening and ultimate union with a Higher Consciousness are described by a Sanskrit word Sahaja. This means literally born with or spontaneous. The implication is that the entire mechanism is inborn and is activated in a spontaneous and natural way without undue or extreme efforts. One analogy often used is the germinating of a seed. This happens automatically when the seed is placed in the Mother Earth."

Shri Heyopadeyavarjita Shri Nirmala Devi

(Heyopadeyavarjita [304th]: Having nothing to reject or accept. Beyond dualism - being the only One, there is no second either to be accepted or rejected.)



Bible  Koran  Torah  Upanishads  Dhammapada  Vedas
An Olive, neither of the East nor of the West

An Olive, neither of the East nor of the West, [3001]

And he shewed me a pure river of water of life, clear as crystal,
Proceeding out of the throne of God and the Lamb.
In the midst of the street of it, and on either side of the river
Was there the Tree of Life
Which bare twelve manner of fruit every month: 
And the leaves of the tree were for the healing of the nations.

Revelation 22:1-2


A breath which comes from this world shakes the branches of the Tree of Life,
Which spreads the fragrance of the future world in this world,
And brings the holy souls alive.
These souls come up waking each other ... 
And the Tree of Life rejoices.

The Zohar III, 1731

("The Zohar" III, 1731 in "Le Livre de la Splendeur", pages de livre de Zohar choisies par Edmond Fleg, trad. par J. de Pauly, ed. J.C. Lattes, Paris 1980.)


There is a tree, the root of Transmigration, the Asvattha Tree everlasting.
Its branches spread from earth to heaven, and the powers of nature give them life.
Its buds are the pleasures of the senses.
Far down below, its roots stretch into the world of men, binding a mortal through selfish actions.
Men do not see the changing form of that tree, nor its beginning, nor its end, nor where its roots are.
But let the wise see, and with the strong sword of dispassion let him cut this strong-rooted tree, and seek that path wherefrom those who go never return.
Such a man can say: 'I go for the refuge of that Eternal Spirit from whom the stream of creation came at the beginning.
Because the man of pure vision, without pride or delusion, in liberty from the chains of attachments, with his soul ever in his inner Spirit, all selfish desires gone, and free from the two contraries known as pleasure and pain, goes to the abode of Eternity.

Bhagavad Gita 15:1-5

"Another important point which Krishna made is that roots of the Tree of Human Awareness are in the brain. As such, if awareness descends or grows downwards towards the lower energy centres like Mooladhara, the persons get involved in too much sex. So instead of evolution of awareness there is descent. So for the nourishing the Tree of Human Awareness ... is only possible after Kundalini awakening and piercing the anterior fontanel area. Only then ascent can take place."

Shri Bhuvanesvari Shri Nirmala Devi

(Bhuvanesvari [294th]: The Queen of the Universe consisting of fourteen Bhuvanas or the Deity of the Mantra-bija.)

"In the 15th Chapter of the Bhagavad Gita there is a description of the 'Imperishable Tree' ... He who knows this Tree knows the truth. This Tree is existing in the structure and function of the human body and nervous system. One must know and climb this paradoxical Tree to arrive at the truth ...

It cannot be understood intellectually, but only through progressive spiritual awakening, for spiritual understanding always dawns in a way which is paradoxical and irrational to the faculty of the intellect. This same Tree is called the 'Tree of Life' in the Kaballah and the 'Tree of Knowledge' in the Bible. Its understanding forms the basis of both Christian and Judaic religious traditions, but unfortunately it has been completely misunderstood by and large, for a very long time."

Swami Satyananda Saraswati, Kundalini Tantra
(Swami S. Saraswati, Kundalini Tantra, Bihar School of Yoga, 1984, p. 23.)


Enlightened interpretation of note 3001

The Tree of Life

This Tree of Life (human subtle system) bears an Olive, the Fruit of Absolute Truth and Supreme Knowledge in the form of His Spirit. Only those seeking the Truth of Allah can taste this mystical Olive, for it neither belongs to the Eastern religions of Hinduism, Buddhism or Sikhism nor the Western ones of Judaism, Christianity or Islam. Those who seek to find it in religious institutions will never succeed as it does not exist in any of them, but is within their own beings. (So what is the use of seeking it from the preachers of organized religions who have absolutely no idea about it?)

The finest minds of Islam have for centuries swoon at the sheer magnificence of this parable, and praised the olive and the properties of its oil to high heaven. We must again read the cream of Islamic enlightenment revered by the Ummah for 14 centuries:

3001. "The mystic Olive is not localised. It is neither of the East nor the West. It is universal, for such is Allah's Light. As applied to the olive, there is also a more literal meaning, which can be allegorised in a different way. An olive tree with an eastern aspect gets only the rays of the morning sun; one with a western aspect, only the rays of the western sun. In the northern hemisphere the south aspect will give the sun's rays a greater part of the day, while a northern aspect will shut them out altogether, and vice versa in the southern hemisphere. But a tree in the open plain or on a hill will get perpetual sunshine by day: it will be more mature, and the fruit and oil will be of superior quality. So Allah's Light is not localised or immature: it is perfect and universal."

Abdullah Yusuf Ali, The Holy Qur'n

"Pure olive oil is beautiful in colour, consistency, and illuminating power. The world has tried all kinds of illuminants, and for economic reasons or convenience, one replaces another. But for coolness, comfort to the eyes, and steadiness, vegetable oils are superior to electricity, mineral oils, and animal oils. And among vegetable oils, olive oil takes a high place and deserves its sacred associations. Its purity is almost like light itself: you may suppose it to be almost light before it is lit. So with spiritual Truth: it illuminates the mind and understanding imperceptibly, almost before the human mind and heart have been consciously touched by it."

Abdullah Yusuf Ali, The Holy Qur'n

And that's serious spiritual enlightenment for hundreds of million followers! Ordinary Italian and Greek chefs know more about olives than all Muslim scholars put together. Surely Allah had far higher expectations after so many centuries of collective brainstorming by the best minds Islam could produce. Is this enlightenment for the Muslim masses?

Their religious rivals - Hindus, Christians, Buddhists, Sikhs and Jews - are only marginally better. Except for a minority of Hindus and Buddhists most of them are still seeking salvation from external Idols where He does not live.

This Olive (Holy Spirit) is now available to those who can go beyond the limitations of religion and mind; those who believe in the One Allah, the One God Almighty, the One Universal Self, the One Creator; those who accept all His Messengers; those who do not divide and rule His Human Family; those who seek His Dominion within, those who feel the Winds of Resurrection blowing; and those who know that this is the Time of Qiyamah.

This Divine Fruit (Ruh of Allah) is beyond all religions, beyond the rational mind, beyond all known knowledge - beyond everything. Only those surrendering totally to Allah will meet His Ruh who then leads them ever onwards towards Eternal Life. This total surrender is only possible in the purest state of 'thoughtless awareness', where even thoughts are surrendered to Khudda. 

The awesome Reality and boundless Glory of Allah's Spirit within totally enlightening humans into absolute Islam is the state of supreme surrender - all other forms of surrender being either forced by persecution or based on ignorance, fear, falsehood, delusion or just plain pretension. As long as human mind has thoughts that judge, deceive, lust, scheme, conjure and delude day and night, there is no surrender. 

Surrender is an absolute state - every minute, 24-hours a day, seven days a week and 365 days a year - where one knows for sure that the Allah is witnessing every deed, hearing every word, and knowing every thought. This awareness is so acute that every effort is made to hold the tongue before it judges, shutter the ears to gossip and slander, direct the eyes away from lust, and silence the mind to all that displeases Him. This is the Islam (surrender) of Allah and not what the mullahs and muftis have conditioned the Muslims to believe. 

The Ruh of Allah Shri Mataji Nirmala Devi has revealed the gaping flaws of religious regimes which subdue and imprison humans in a maze of dogmas, doctrines, distortions, divisions, theologies, taboos, falsehoods and fallacies. For example, Her direction to all Hindus that they should not worship idols or be vegetarians is profound proof of Her dedication to Truth, no matter what adverse reactions are aroused by such sensitive matters. Neither are the egos of Christians, Muslims, Buddhists, Sikhs, or Jains pampered - the plain Truth is announced with any fear or favor. Thus the Ruh of Allah also neither belongs to neither the decaying religions of the East nor West. 

Shri Mataji Nirmala Devi has announced that there will be no Hinduism, Buddhism, Sikhism, Jainism, Taoism, Shintoism, Baha'ism, Judaism, Christianity or Islam after the year 2000 - all of them will begin to self-disintegrate against the Truth of the Resurrection revealed by Her. 

In this Golden Age no religious regime will be allowed to mislead and divide and rule the children of Allah anymore. It has been prophesied that God "shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" (Rev. 21:4.) This prophecy is being fulfilled as these lines are read.

"You have to run in the way of the Roots, of the Branches, of the Leaves, of the Flowers and of the Fruits. You have to be the essence of the Tree that nourishes and not just the outside leaves with wrong ideas about your Self ... Now it is Time to jump from the little area to the vast area which has no bounds ... because you belong to a Tree of Great Wisdom, Tree of Great Sustenance and Religion, and Tree of Great Mastery, the Mastery that you can never know how great it is. You belong to a Tree that has complete security for you, and you belong to a very Great Tree which gives you complete witnessing of the Drama, and which gives you understanding that the Whole is part and parcel of you, and you are part and parcel of the Whole.

So you belong to the Great Ocean of Love and Generosity. So this Great Tree of Life has everything integrated within itself. This is the Tree of Life that has been described in the Bible - the Tree of Fire they call it. Now, you have become One with it. You are Blessed by it. You are Loved by it. You are gently Guided by it. It is so gentle that you do not even feel the Guidance, like a leaf when it falls to the ground it doesn't make any sound. Try to become identified with the Power; that is what you are. Like the meaning of the word is identified with the Word; like the moonlight is identified with the Moon; sunlight is identified with the Sun. Let that identification be the Oneness, that integration, so that you become the Light of God's Love, that people know God through your depths and your fruits. It is the most fulfilling job, highest paid in every way, the most satisfying, energy giving, and dynamic. You don't have to give up anything. Just be organized in the Light of your Spirit yourself."

Shri Ramya Shri Nirmala Devi
Shri Krishna Puja, Switzerland - August 28, 1983

(Ramya [307th]: The beautiful.)

"The instrument of our enlightenment is framed on a structure of three main channels or Nadis. These subtle channels are placed within the spine and find their expression in the automatic nervous system which comprises the left and right sympathetic nervous systems, and central parasympathetic nervous system."

Shri Ambika Shri Nirmala Devi

(Ambika [295th]: The aggregate of the three powers of will, action and knowledge which is the name of Sri-Tripura-Sundari, The Mother. Ambika being a diminutive and an endearing term of Amba, meaning Sri-Bala-Tripura-Sundari.)


Whose oil is well-nigh luminous, though fire scarce touched it; [3003]

Allah is the Light of the Heavens and the Earth
Their intention is to extinguish Allah's Light with their mouths: But Allah will complete (the revelation of) His light, even though the Unbelievers may detest (it.) Surah 61:8 Al Saff (The Battle Array)

Enlightened interpretation of note 3002

Immediately following the Baptism of Allah (Self-Realization), the believer begins physically, emotionally and spiritually experiencing Allah's presence within. Upon Kundalini awakening the Divine Vibrations (the luminous oil) of His Ruh (the Olive) begins to flow and permeate the seeker, and begins the spiritual cleansing from within. These humans begin to radiate an aura of Light visible only to those with gifted eyes.

Hardly has the Fire (the Kundalini) coursed through the Tree of Life (the subtle system) and touched this Oil in the Olive, the Divine Vibrations (Paramchaitanya) are increasingly felt on the hands and head, spreading through the entire body which begins to glows with a spiritual health welling from within. The body is cleansed, heart healed, eyes purified and mind enlightened. Allah absolutely assures that He is indeed closer than the vein of the neck, and that His Light shines forth, and that He lives within! For the first time ever God Almighty is felt living within oneself! Surrender is total. This is Allah's Islam.

The Wind of Resurrection are felt daily and the True Believers (Al-Mu'minun) physically experience Al Qiyamah. The evidence of the existence of His Ruh within manifests, from an instant to a few months, depending on the purity of both heart and mind. Slowly the Cool Breeze increases in intensity, firmly establishing the seeker in Truth. These enlightened soul emit stronger and stronger vibrations which are picked up by other Self-realized souls. There are many ordinary humans who emit good vibrations but only their ignorance shroud their extremely beautiful inner selves.

There are many stages of enlightenment and states of mind, with the Kundalini slowly guiding the seeker to the Divine World of Reality (Lahut). They are all inter-related in very complex ways, beyond the scope of human faculties to comprehend, and the Parable of the Light is just a simple explanation to the unfathomable inner Reality. As the Light in the mind begins to increase in luminosity they begin to see further and further into the distance, slowly expanding their consciousness to encompass the infinite Universe, Eternity and the Great Circle of Life. These are the people who are "born of the Spirit."

"As human awareness is united to the Divine, we move into the subtlest level of communication into Collective Consciousness. In becoming vessels of that Universal Power we become One with all the other vessels. We learn to appreciate the real depth and beauty of another person in vibrations. The beauty of art and Nature now manifests itself as vibrations. We no longer judge on opinions, but on vibrations. Just ask the question and a positive answer comes as a flow of cool vibrations. Sit as for meditation and ask the vibrations. It is conversation at its most sublime."

Shri Chintamani-Grhantastha Shri Nirmala Devi

"The Koran mentions the Cool Breeze in connection to the Resurrection: "It is Allah Who sends the winds... . As such (will be) the Resurrection." ("The Noble Quran" 35.9, Hilal Publishing House, Istanbul, 1994, p.700.)

At the time of Kiyama (Resurrection Time) "we shall seal up their
mouths and their hands will speak to us, and their legs will bear witness to what they used to earn" ("The Noble Quran" 36.65, Hilal Publishing House, Istanbul, 1994, p.713.) This is precisely what happens in Sahaja Yoga, when our entire inner system can be felt on our fingertips. Everything that we do which goes against our Spirit manifests on our chakras, and can be felt on our palms after we get our Self-Realization. The Koran (ibid. for instance: 2.87; 42.52 etc.) also makes many references to the Ruh (or Ruah), the Breath of God, which is the same as the All-Pervading Power in Hinduism and the Holy Spirit in Christianity. Its reflection in the human being is the Kundalini."

http: //

"On first awakening Kundalini ascends Sushumna Nadi up to the Agnya Chakra. It covers the lower plate of the main, then descends like melting clouds on the Ida and Pingala Nadis to the Void. It fills this area and then the three combined Powers of Mahakali, Mahasaraswati, and Mahalakshmi re-ascend the Sushumna to open the Lotus Petals of the Sahasrara. The Spirit, residing in the heart, has its seat at the top of the head in the centre. All the Chakras (energy centres) have their seats in the Sahasrara. This is the fontanel area that is pierced by the Kundalini, the point of Yoga at which the attention is united to the Spirit - the Brahmarandhra, the hole into the Brahman."

Shri Maha-padmatavi-samstha Shri Nirmala Devi

In order to understand the parable of the Niche of Light better the Quranic verse on the Baptism of Allah will be examined as both verses lead to the same Truth. Both surahs reveal the actual beginning of the spiritual transformation of humans.

The Baptism of Allah;
And who can baptise better than Allah?
And it is He whom we worship.

surah 2:138 Al Baqarah (The Heifer)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.

The Baptism of Allah for Muslims is the same 'second birth' for Christians; the same 'dwija or twice born' for Hindus; the same 'opening of the Dsam Duar' for Sikhs; the same Self-Realization, Satori, gnosticism, and fana of advanced spiritual seekers. They seemingly different paths are all one and the same, with no difference whatsoever as far as the pursuit of the Spirit is concerned. It is just that the human race has been divided and fragmented by the religious Idols, too brainwashed and conditioned to confirm the same Truth in other Holy Books.

Due to the endless layers of subtle spiritual Knowledge leading to the Ultimate Reality (Al-Haqqah), it cannot be explained or conceptualized with any amount of words. The entire Shri Adi Shakti: The Kingdom of God just wakes humans from their spiritual slumber. Only individual experience, introspection, meditation, and the sustained state of thoughtless awareness will peel off the conditioning and misconceptions of the religiously mummified human. 

Each and every individual will have to take his or her own journey, getting rid of all earthly impurities like hate, lust, anger, covetousness, greed, falsehoods and the like along the way. This thoughtless state to destroy even impure thoughts is a inner cleansing like no other as "thoughtless awareness is the first beautiful state you have to achieve that will give you peace and a witness state to enjoy the drama of life, to enjoy the different varieties of people, while you will be growing within yourself. For a Sahaja Yogi, it is important not to see the faults of others, but your own faults and correct them." The human soul has to be pure to attain eternal Afterlife and live in the Kingdom of Allah, for the spirit is devoid of all such earthly scum.

This subtle Knowledge of the Spirit may only be understood in progressive stages, and then linked together to bring forth illumination. There are no crash courses or human instructors. Every human will learn from their own Self, their own Spirit, their own Kundalini, their own Inner Guide. They have to become their own masters, never again to be dominated by any external force. You will know the Truth and the Truth will set you free. This is the essence of His Grace to all His children during the Resurrection. The Age of Aquarius compels humans to free themselves from all religious delusion by becoming their own gurus: The only way is by seeking Divine Guidance from within their own being, from the Spirit: "Thus, you understand there are two things that have happened, that first, your Mother, your Kundalini which is in you, which is your own Mother, which has been with you throughout, has given you this birth and then it has taken to that Power, which Power you can use yourself. You're empowered by that. You'll be amazed how this Power helps."

All these subtle spiritual awareness will only be known through Self-experience, for no amount of verbal explanation will clarify this subtle Truth. Humans understand the meaning of grief, joy, hate, happiness and other feelings for they have experienced them constantly all their lives. But how to explain so rare an experience as Self-realization, a genuine actualization possible only since the Sahasrara chakra was opened on May 5, 1970.

Self-Realization is an actual evolutionary process that manifests from within, and has to be felt physically. By physically we mean exactly what the scriptures say about this phenomenon, that is this Divine Wind from within has to be experienced. And we don't mean a flash-in-the-pan type of experience. It has to last a lifetime! Yes, for the rest of earthly life!

Sprinkling some water or being born in a brahmin family does not confer born again status, as many Christians and Hindus are led to believe. Shri Mataji Nirmala Devi has stressed that the Christian baptism is just an empty ritual with absolutely no benefit at all. It is as real as Santa Claus that children believe and later realize to be a collective commercial lie. So will it be in this century when they become adults and realize baptism to be a collective religious lie.

"When Kundalini reaches Sahasrara, the Lotus Petals open and enlightenment takes place. You may feel a powerful pulsation in the crown of the head, followed by a melting sensation and a flow of cool vibrations from the fontanel area. This is the baptism by which you know you are truly born again."

Shri Ramani Shri Nirmala Devi



Light Upon Light!

Light upon Light!
Allah doth set forth parables for men: 
And Allah doth know all things.

Enlightened interpretation

Light upon Light!  The flame upon Fire! The spirit upon Spirit! Individual consciousness upon Cosmic Consciousness! The soul upon Supreme Soul! The drop upon Ocean! The finite upon Infinite!

Self-Realization is a spiritual experience that begins the final journey to the next Divine Dimension - the Spiritual Worlds; the Promised Paradise; the Kingdom of the Creator; the Realm of the Spirit; the Pure Land of Amitabha! 

On Earth the devotees prepare themselves for the metamorphosis into the spirit, cleansing their mind, body and soul of all impurities. As they ascend in spiritual consciousness all worldly desires are discarded as the nourishment of the Great Holy Spirit begins to fill them with a Bliss, Joy, and Truth, subtly destroying all anti-spiritual desires. It is truly the enlightenment of the inner self and union with the Universal Self, the light upon Light! Only those who have witnessed HIis Light in the Sahasrara - the Kingdom of God; the Niche of Light; the Thousand-Petal Lotus - know its awesome splendor.

"When your Sahasrara Chakra opens and the Kundalini reaches the top of your head, a type of spark becomes ready and as soon as the air of the fontanel expands in the Brahmarandhra, the grace of the Spirit enflames the latent fire and your Nadis illuminate themselves. Not all of them, but a good number. Not along most of their length, but along their contour. This is how you obtain illumination. Many things may happen, thanks to the seven centers of the Sahasrara: this Light enables you to see them, or actually you do not see them but they take place in your conscience, and this conscience opens in a self-integration."

Shri Brahmani Shri Nirmala Devi

(Brahmani [821st]: By 'Brahma' is meant the 'nandamaya-Kosa' and 'ni' means the tail or 'Pucchagra.' According to sruti 'Brahmapuccham pratistha' She dwells in the tail of 'nandamaya-Kosa' or 'ni' means one who moves the Reality to action, i.e., indwelling Power of Reality.)

Kash was again inquired about this Light on October 8, 1996, at 3:40 p.m. He reiterated that it is very brilliant and covers an indefinite area; that he could not determine if it was endless as he never saw the end of its limit. However, the luminosity is much more dazzling than the brightest sun ever witnessed on Earth. His brother, Arwinder, was also asked the same questions and he confirmed the same facts as Kash; that it very much brighter than the day light on Earth and had no idea how far it spread.

The previous recorded notes on Allah's Light, as witnessed by Kashwinder and Arwinder, are as follows:

Noted on the very first day of Self-Realization, early November 1993:

"Because the point of reference of any experience must be oneself, this integral vision of reality must first be seen with reference to oneself, only in the second place with reference to God. Knowledge of the true self-in-itself precedes knowledge of God: as the Muslims tradition puts it: 'Who knows himself, knows his Lord.' "       


Kash told that the very instant he went into meditation he found himself standing on a soft carpet of clouds - hues of blue and white not seen on Earth - spreading in all directions as far as the eye could see. There was a very bright Light shining above and illuminating the entire vastness. In spite of its dazzling brilliance he could gaze at it without hurting his eyes. He stood there in peace and bliss, looking around in amazement and awe at the tranquility and stunning beauty of the surroundings. For a long time he continued gazing around this strange serene land, wondering where he really was. Kash did not even take one step in any direction. The sheer splendor of this boundless space illumined by a single dazzling Light and baffled by his inability to comprehend where he was, kept him rooted to one spot.

After gazing around for about twenty minutes Kash closed his eyes again, and descended back to Earth.

His ignorant father just took it as a figment of a child's imagination.


Kash's narration of the Light after a few months:

There is a very bright, brilliant white Light that is always behind and above Shri Adhiparasakthi Shri Nirmala Devi. In spite of its dazzling brilliance one can look at it without ever hurting the eyes. Kash said that he could not determine the distance, size, or exact location for reasons unknown. At the Great Adi Shakti's place the sun, moon and stars do not exist. This Param-jyotih (Supreme Light) is only seen at Her Abode and nowhere else.

Arwinder's narration of the Light more than a year later:

On April 7, 1996, Arwinder was asked if he had seen any sun or light when meditating with the Great Celestial Mother. He immediately said that there was always a Light at Her place but it's not the sun. He was sure of the difference as this Light, though extremely bright, did not hurt the eyes. He added that unlike the Earth sun that blinds his eyes easily, one can look at this Light for as long as possible. However, he could not remember if there were shadows or not, as it had happened too long ago.

Arwinder's narration of the Light after three years later:

On February 23, 1998, at 11.40 a.m. he was again asked about this Light above Shri Mataji Nirmala Devi. He reconfirmed that it was always above Her. He was then asked if there were shadows or not. This time he immediately replied that there were none. He was asked if he was very sure. He replied he was.

Again, on July 10, 1998, at 10.35 a.m. Arwinder was posed the same question as to whether this Light caused any shadows. Again he replied there were none. He was absolutely sure.

Their intention is to extinguish Allah's Light with their mouths:
But Allah will complete (the revelation of) His light, 
Even though the Unbelievers may detest (it.)

surah 61:8 Al Saff (The Battle Array)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.

"The Sat is the Purusha, is the God who does not take actual part in the creation itself, but acts like a catalyst. The example can be like this that I am doing all the work, I am creating everything, but I have a Light in My hand. Without the Light I cannot do anything. Light is the support of My Work. But the Light does not in any way do anything about what I do. In the same way God Almighty is just the Witness, like a Light."

Shri Kamasevita Shri Nirmala Devi
GRuha Lakshmi, Diwali Puja, U.K. - Nov. 1, 1981


"As it is, on top of your head here, resides the God Almighty, Sadashiva. So when Kundalini touches that point your spirit gets awakened and the Light of the Spirit starts spreading and it starts acting on your central nervous system because automatically the vibration, the Chaitanya flow into your brain to enlighten your nerves."

Shri Gagananta-stha Shri Nirmala Devi
Realize Your Own Divinity, Italy - May 5, 1991


"References to Kundalini awakening, also called as Self-Realization, are seen in many ancient scriptures of all the religions. But the way in which most great prophets wrote made it hard to understand exactly what they were writing about. Nothing is blatantly stated and the Truth can often be ingeniously hidden. Unless one has Self-Realization this Knowledge of the Divine could be misinterpreted. It is only with Self-Realization that one can receive the total Joy of a great soul's prediction of Sahaja Yoga."

Shri Ranatkinkini-Mekhala Shri Nirmala Devi


"The nature of the Spirit is that it is an Universal Being within every individual. As there is one God Almighty His reflection on every human heart is the same, but the reflection of the Spirit varies because of the different type of reflectors. When this Spirit, which is the source of Joy and Truth, is connected through the Kundalini the human attention becomes enlightened. Thus one knows the Absolute Truth on our central nervous system and becomes a joyous collective being. The Spirit is reflected in the heart but the seat of God Almighty is above the fontanel bone area, above the apex of the head.

After this living force of Kundalini is connected to the All-Pervading Divine Power within a human being, it starts developing the spirituality of a person. One touches the spirituality within oneself, and grows into another dimension - the Fourth One.A1 Thus, a saintly and wise personality develops. The personality is the one which is unfolding itself naturally, spontaneously. But also by knowing how to handle this All-Pervading Power through the Knowledge of Purity one can evolve in a much faster way into that Dimension.

Once the Spirit starts shining fully in one's attention one actually becomes enlightened in the sense that one can see for oneself that one becomes one's own Guide, one becomes one's own Master. Then you don't need any guide, but you are the Master of your Self. In the past this process was limited to one or to very few persons but now a phenomena to allow en masse Realization was discovered about twenty years ago.

"There is the possibility that in the swing back from a mechanistic idea of life and society the human mind may seek refuge in a return to the religious idea and a society governed or sanctioned by religion. But organized religion, though it can provide a means of inner uplift for the individual and preserve in it or behind it a way for his opening to spiritual experience, has not changed human life and society; it could not do so because, in governing society, it had to compromise with the lower parts of life and could not insist on the inner change of the whole being; it could insist only on a credal adherence, a formal acceptance of its ethical standards and a conformity to institution, ceremony and ritual. Religion so conceived can give a religio-ethical colour or surface tinge, - sometimes, if it maintains a strong kernel of inner experience, it can generalize to some extent an incomplete spiritual tendency; but it does not transform the race, it cannot create a new principle of the human existence. A total spiritual direction given to the whole life and the whole nature can alone lift humanity beyond itself. Another possible conception akin to the religious solution is the guidance of society by men of spiritual attainment, the brotherhood or unity of all in the faith or in the discipline, the spiritualization of life and society by the taking up of the old machinery of life into such a unification or inventing a new machinery. This too has been attempted before without success; it was the original founding idea of more than one religion: but the human ego and vital nature were too strong for a religious idea working on the mind and by the mind to overcome its resistance. It is only the full emergence of the soul, the full descent of the native light and power of the Spirit and the consequent replacement or transformation and uplifting of our insufficient mental and vital nature by a spiritual and supramental supernature that can effect this evolutionary miracle."       

All such enlightened people follow a religion which is called as Vishwa Nirmala Dharma, meaning the innate Pure Religion within us. These people have actualized the enlightenment. They have actualized the baptism because they feel the Cool Breeze as Kundalini pierces through the fontanelle, and thus have become religious saints, Yogis, Yoginis, and seers - they are not like ordinary people - who know themselves within and know others in Collective Consciousness. They are the people who have achieved a state in which they know on their central nervous system that they are part and parcel of the Whole. It is not blind faith or lip service built of empty words. This is the subtle Knowledge of the Roots.

All the trees of modern civilization have grown outside. If we do not go to our roots and find out the fundamentals of our existence, these unbalanced, crazily expanded civilizations are going to be destroyed. It is very important and imminent that the world should try to take this attention towards finding out its roots. It is described in every scripture in some way or another, and has been extensively described in Indian scriptures ...

When the Kundalini is awakened the ten valances are awakened within. The religion becomes innate and our whole priorities change. For the religion in Sahaja Yoga is the Ultimate of every religion of any form. It is not limited to one religion, but it has the best of all the religions. All real religions are leading to one aim, to one goal. That goal is to achieve Self-Knowledge through our second birth. In Sanskrit language a bird is called as a Dwija - twice born - because first it is an egg, then it has second birth. In the same way a person who is enlightened and has known the Brahma is also known as Dwija.

This Dharma which is innate within us is awakened, by which they know that all the religions have come out of One Source of spirituality. Anybody might come from any religion to Sahaja Yoga. They all know that we belong to One Religion, and that is the principle of all the religions. So there is no question of fundamentalism amongst Sahaja Yogis. There is no fighting or quarreling. Everyone can see very clearly whatever religions they have followed so far, where they have deviated, and what was wrong they have been doing ...

One has to understand that this Religion is the essence of all the religions. It is the only Religion that gives the real experience within oneself, which puts into one that sensitivity for spirituality which cannot be got out of any number of lectures, sermons or books. Thus a Sahaja Yogi knows and respects all the Incarnations and saints."

Shri Rajivalochana Shri Nirmala Devi



I do call to witness the Resurrection Day; 
And I do call to witness the self-reproaching Spirit.






An Nur (The Light)

Abdullah Yusuf Ali ...

And His Forty Thieves Of Truth

Allah Is The Light ...

The Parable Of The Light Is

The Glass As It Were ...

An Olive Neither Of The East ...

Light Upon Light!

     External Links: 

Light within Me

Light Upon Light

Surat An Nur

Fundamentalism Or Religion

Seeing The Light

Supreme Radiance

Shape Of Light


Al-Qiyamah (The Resurrection): Ayaat 1-2

Al-Qiyamah (The Resurrection): Ayaat 3-4 

Al-Qiyamah (The Resurrection): Ayaat 5-6 

Al-Qiyamah (The Resurrection): Ayaat 7-10

Al-Qiyamah (The Resurrection): Surah 11-13

Al-Qiyamah (The Resurrection): Ayaat 14-15 

Al-Qiyamah (The Resurrection): Ayaat 16-19 

Al-Qiyamah (The Resurrection): Ayaat 20-21

Al-Qiyamah (The Resurrection): Ayaat 22-25 

Al-Qiyamah (The Resurrection): Ayaat 26-30 

Al-Qiyamah (The Resurrection): Ayaat 31-35

Al-Qiyamah (The Resurrection): Ayaat 36-40


Winds Of Qiyamah Are Blowing (Fatir)

Your Hands Will Speak (Fussilat)

Angels Sent Have Arrived (Al Mursalat)

Regions within Revealed (Fussilat)

Sun And Moon Joined Together (Al-Qiyamah)

Allah's Iron Has Been Delivered (Al Hadid)

Revelation Of Light Completed (Al Saf)

Mighty Blast On Earth Announced (Qaf)

Mighty Blast In Sky Has Occurred (Qaf)

Children Of Israel Gathered (Al Isra')

Hidden Imam Mahdi Has Emerged (Qaf)

Kitab Al Munir Identified (Al Hajj)

Ruh Of Allah Explained In Detail (Al Isra)

Baptism Of Allah (Al Baqarah) 

Allah Will Not Address Them (Al Baqarah)

The Dealers In Fraud (Al Mutaffun)

The Day You Were Not Aware (Al Rum) 

What Will Explain To Thee? (Al Infitar)

My Messengers Must Prevail (Al Mujadidah)

Night Of Power And Fate (Al Qadr)

Day Of Noise and Clamour (Al Qariah)

The Night Visitant (Al Tariq)

Second Coming (Al Zukhruf) 

Caller From within (Qaf) 

Blasts Of Truth (Qaf) 

Fear My Warning (Qaf)

Deliver Warning (Al Muddaththir)


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"The Niche of Lights (Mishkat al-anwar) is an accessible and richly rewarding text by one of the most fascinating and important thinkers in the history of Islam.

Born in the eastern Iranian city of Tus in 450 A.H. (1058 C.E.), Abu Hamid Muhammad al-Ghazali also died there, relatively young, in 505 A.H. (1111 C.E.). Between those two dates, however, he established himself as a pivotal figure throughout the Islamic world. By his early thirties he was a pre-eminent legal scholar and teacher in Baghdad. But then, overcome by skepticism and finding no other satisfactory way to combat his doubts, he abandoned his academic position to devote himself to reattaining religious certainty through the practice of Sufi mysticism. By his own account, he succeeded. After somewhat more than a decade of travel and ascetic contemplation, and at the instance of the sultan at that time, he emerged again into public life and teaching during his final years.

In The Niche of Lights, al-Ghazali maintains that one who truly desires to understand the relationship between God and the world must recognize not only His distance and absolute transcendence, as emphasized in Islamic theology and jurisprudence, but also His proximity to His creation—His inherent presence. The "symbolism" of the Qur'n, suggests al-Ghazali, should not be thought of primarily as literary imagery, as mere similes and metaphors. On the contrary, God employs the language that He does in order to clarify the actual nature of reality. An understanding of the structure of the cosmos and of the human soul depends upon how accurately one perceives that reality.”

Middle Eastern Text Initiative

METI Review of The Niche of Lights (Mishkat al-anwar), by al-Ghazali, a parallel English-Arabic text translated, introduced, and annotated by David Buchman

Biography of Translator

David Buchman received his Ph.D. in sociocultural anthropology from the State University of New York at Stony Brook, where he also earned his master's degree. For his dissertation he completed two years of field research on the beliefs and practices of a Sufi order in Yemen. As a Stony Brook undergraduate, he majored in religious studies with an emphasis on Islam. He has traveled throughout the Middle East pursuing the study of Arabic, Islam, and the status of contemporary Sufism. He is currently an assistant professor of anthropology and Middle East studies at Hanover College in Indiana.


"The Mishkat al-Anwar, an examination of the Light-Verse in the Koran and the symbolism of the Veils-Tradition, was written in the eleventh century by al-Ghazzali, a man of formidable intellect working in the Muslim tradition, who understood that spiritual realization entailed making a jump from the limitations of the mind and sensory experience. Abdullah discusses the inner teaching of the Mishkat al-Anwar, explaining truths which are as relevant to twenty-first century man as to seekers a thousand years ago.” (Review)       

Abdullah Dougan,
The Glimpse: The inner teaching of Abu Hamid Muhammad al-Ghazzali's Mishkat al-Anwar (The Niche for Lights)


"Abu Hamid Muhammad al-Ghazali's philosophical explorations covered nearly the entire spectrum of twelfth-century beliefs. Beginning his career as a skeptic, he ended it as a scholar of mysticism and orthodoxy. The Niche of Lights, written near the end of his illustrious career, advances the philosophically important idea that reason can serve as a connection between the devout and God. Al-Ghazali argues that abstracting God from the world, as he believed theologians did, was not sufficient for understanding. Exploring the boundary between philosophy and theology, The Niche of Lights seeks to understand the role of reality in the perception of the spiritual.
                                                                    Book Review


Lit from a blessed Tree, [3000]

Islamic interpretation 3000

3000. "The olive tree is not a very impressive tree in its outward appearance. It leaves have a dull greenish brown colour, and in size it is inconspicuous. But its oil is used in sacred ceremonies and forms a wholesome ingredient of food. The fruit has a specially fine flavour." "

Abdullah Yusuf Ali, The Holy Qur'n

Above is the inspired interpretation of the best Islamic theologians led by Abdullah Yusuf Ali about the mystical Olive Tree in the parable of Al Nur or The Light. Below is what they really are:

"I make war on this theologian instinct: I have found traces of it everywhere. Whoever has theologian blood in his veins has a wrong and dishonest attitude towards all things from the very first. The pathos that develop out of this is called faith: closing one's eyes with respect to oneself for good and all so as not to suffer from the sight of incurable falsity. Out of this erroneous perspective on all things one makes a morality, a virtue, a holiness for one self, one unites the good conscience with seeing falsely - one demands that no other kind of perspective shall be accorded any value after one has rendered one's sacrosanct with the names 'God,' 'redemption,' 'eternity.' I have dug out the theologian instinct everywhere: it is most widespread, peculiarly subterranean form of falsity that exists on earth. What a theologian feels to be true must be false: this provides almost a criterion of truth. It is his deepest instinct of self-preservation which forbids any part of reality whatever to be held in esteem or even spoken of. Wherever the influence of the theologian extends value judgment is stood on its head, the concepts 'true' and 'false' are necessary reversed: that which is most harmful to life is here called 'true,' that which enhances, intensifies, affirms, justifies it and causes it to triumph is called 'false.' " 

Friedrich Nietzsche, Twilight of the Idols


Friday prayer leaders affirm from mosque pulpits around the world belief in divine decree, be it good or evil. They warn their faithful listeners with this hadith: 'The most evil of things are novelties; for every novelty is an innovation. Every innovation is an error, and every error leads to the Fire.'

While Christians considered theology 'the queen of the sciences', Muslims came to consider it the work of Satan. This is because theology has confused the rank and file of Muslims. It has discouraged any kind of innovative thinking. It has paralyzed the intellectuals, preoccupying them with unsolvable questions."       

Mahmoud M. Ayoub
World Religions: The Islamic Tradition


Ibn al-Arabi did not believe that the God he knew had an objective existence. Even though he was a skilled metaphysician, he did not believe that God's existence could be proved by logic. He liked to call himself a disciple of Khidr, a name given to the mysterious figure who appears in the Koran as the spiritual director of Moses, who brought the external Law to the Israelites. God has given Khidr a special knowledge of himself, so Moses begs him for instruction, but Khidr tells him that he will not be able to put up with this, since it lies outside his own religious experience. It is no good trying to understand religious "information" that we have not experienced ourselves. The name Khidr seems to have meant "the Green One," indicating that his wisdom was ever fresh and eternally renewable. Even a prophet of Moses' stature cannot necessarily comprehend esoteric forms of religion, for, in the Koran, he finds that indeed he cannot put up with Khidr's method of instruction. The meaning of this strange episode seems to suggest that the external trappings of a religion do not always correspond to its spiritual or mystical element. People, such as the ulema, might be unable to understand the Islam of a Sufi like Ibn al-Arabi. Muslim tradition makes Khidr the master of all who seek a mystic truth, which is inherently superior to and quite different from the God which is the same as everybody else's but to a God who is in the deepest sense of the word subjective."       

Karen Armstrong, A History of God


"We pass now from the texts that are centered on the mystery of light to the inner light which is the main subject of this group of Upanishadic texts but which we should not interpret in an exaggeratedly acosmic way. The process of interiorization which goes on in the Upanishads is not disconnected from the cosmological setting. Inner light it certainly is, but the Sun is still its best and living symbol. Even when all the cosmological lights are transcended, as in the passages of the Brihadaranyaka and the Mundaka Upanishads, explicit reference is made to all five cosmic sources of light: sun, moon, stars, lightning, and earthly fire. This Light of lights is none other than the Light that illumines all those other lights: it is the source of all the lights in the universe. It is the Brihadaranyaka Upanishad which, having said that God is "the Lord of what was and what shall be," adds that "Him the Gods revere as Light of lights."

within the cosmological representations of the time, the five cosmic lights present no underlying physical unity; Vedic Man does not imagine that all these lights can be seen as the same physicochemical process. But he imagines, in a similar way, that there is a supreme light, transcendent and immanent, which is the source of all these other lights. The discoverer of the atman, he who realizes the core of all things and the ultimate dimension of everything, must also discover this inner light. Even more, one could say that there is here a criterion for the authenticity of spiritual realization. The truly realized Man is a light to himself and is himself radiant for others. God is Light, the atman is Light, and so the Man who has realized the atman is self-luminous and radiant. In many traditions we can readily find examples of the luminosity of the saints, of the aura of the jivan-muktas.


"With his mind purified, with his consciousness purified, with patience, thinking "I am He," and with patience when he has attained the consciousness of "I am He," he is established by wisdom in the supreme atman who is to be known in the heart, and when his body has attained the state of peace, then the spirit with its light, the mind, becomes void. For what is the use of milk for one who is filled with nectar? What is the use of the study of the Vedas for one who has seen the Self? For the yogin who is filled with the nectar of knowledge1 there is nothing left to be achieved. If there still remains something, then he is not a man who has realized truth. He remains aloof, but not aloof, in the body, but not in the body; his inmost Self becomes the all-pervading. Having purified his heart and accomplished his perfect thinking, the yogin sees: I am the all, the highest bliss.

1. Filled with the nectar of knowledge: jnanamrta-trpta.



"The third text chosen from the Brhadaranyaka Upanishad, part of the great dialogue between Janaka and Yajnavalkya, shows already a high development of the doctrine of atman-brahman. The one who has realized this equation is emphatically declared to be beyond good and evil, beyond - not behind or beside - the level of morality, because he has transcended all desires, finding his whole world in the atman. The atman is neither a desire nor an object of desire; it is beyond all that. Atman is Brahman - this realization frees one from all fear. The Chandogya Upanishad (iv) again stresses that the teaching concerning atman-brahman is a matter of experience. While meditating on the light of the atman one may have visions, or while listening to the inner voice one may hear some kind of sound. But the ultimate experience which, as this text affirms, is happening at the time of death is beyond everything, being at the same time the most universal and the most intimate. Only the search within, the going deeper and deeper into the recesses of one's own heart, will reveal that indestructible center which is the atman (v). It is like a hidden treasure which one passes without noticing it, though it is always present within us."       


"The cosmic soul is truly the whole universe, the immortal source of all creation, all action, all meditation.

Whoever discovers Him, hidden deep within, cuts through the bonds of ignorance even during his life on earth.

Atharva Veda, Mundaka Upanishads 2.1.10. bo The Principal Upanishads, 682

Self-resplendent, formless, unoriginated and pure, that all-pervading being is both within and without.
He transcends even the transcendent, unmanifest, causal state of the universe.

Atharva Veda, Mundaka Upanishads 2.1.2

The discovery of the atman is in the last analysis the discovery of the third person. In spite of all provisos and cautions not to reify the insight of the preceding Great Utterance, the atman appears always in front of us as substance, and as such it lacks the immediacy and the fluidity of the I; it is not yet the revelation of the first person. We can understand and even say that atman is Brahman, and yet keep a certain distance and remain detached in the saying. The discovery of the atman is the fruit of a predominantly objectified investigation, whereas the disclosure of the I is the result of a subjective introspection in which not only the object but also the subject as a substance evaporates. The passage from the atman-brahman to the aham-brahman is a capital one. The ground is Brahman, but it is the person passing from atman to aham who crosses over to the other shore. The Sanskrit saying makes the same point in a striking way: "He who knows that Brahman exists - his is an indirect knowledge; he who knows 'I am Brahman'-this is a direct knowledge." "       


"Light and Darkness are not on the same plane; they are not two forces of equal strength or two parallel principles governing the world. Tamas (i.e., darkness and the forces of evil) exists and is powerful enough to give us a realistic picture of the world's situation; but it is not to be compared with the radiance of Light, with the power of the Sun, with the healing forces of Surya. To put it paradoxically but with rigorous logic: it is precisely by their not receiving the light that evil and darkness are vanquished. If they were to receive the light they would swallow it and convert it into darkness; their refusal is their defeat. The Dispeller of Darkness is stronger. Light is here not only the antagonist of Darkness; it is its other side. Let us not forget that Light is dark and that it becomes luminous only when it illumines (things, objects). What we see is only the outer or upper side. Light always shines out of Darkness; otherwise it would not shine."       

Prof. R. Panikkar, The Vedic Experience


"It is certainly true that the atman-brahman intuition represents the discovery of the equivalence between the macrocosm and the microcosm, but this mahavakya intends to do more than simply enunciate a speculative homology; it intends to convey a saving message. The atman must be realized and its identity with brahman discovered, an injunction that is repeated again and again. It means that it is not a self-evident truth placarded before our eyes; it is not given as an immediate datum within the range of our common experience. It is not a question of finding an objectified atman. The atman that has to be realized is something that emerges in the very process of discovery, in the very process of unveiling the veil of maya by recognizing it to be a veil. Indeed, once the intuition dawns upon us, we will be inclined to say that it was already there, only we did not know it. In other words, the atman is definitely not our creation. Yet even this should not be interpreted in a static way, as if we were simply to discover something that was already there, for it is precisely by this very discovery that we have come to be. We have realized ourselves by the realization of the atman. We have become the revealed reality....

The atman is that which holds the human person together in unity and guides the individual selves as their Lord (v).

The Katha Upanishad reveals the paradoxical nature of the atman (vi) which cannot be grasped by an intellectual approach, but only by an act of grace, by a choice on the part of the atman. But to receive this grace requires purity of life and mind, concentration and internal peace (v. 24). Only with this grace can the seers perceive the invisible (vii).

The Shvetashvatara Upanishad (viii) adds that the atman is not discovered without effort but that it is the product of effort. For just as butter is not produced automatically by milk or cream, but by a definite effort on the part of someone, so also the atman has to be gained from the individual self by effort, truthfulness, and fervor. The overarching nature of atman, its cosmic character and spiritual reality, are again stressed in the Mundaka Upanishad (ix).

Atman SB X, 6, 3, 1-2

1. One should meditate on Brahman, the truth. Now, man possesses insight and, on departing from this world, he will attain the world beyond in accordance with his degree of insight.

2. One should meditate on the atman which consists of spirit, whose embodiment is life, whose form is light, whose essence is space, which changes its form at will, swift as thought, of true resolve and true stability; which contains all odors, all tastes, pervades all regions and encompasses the whole world, speechless and indifferent.

Like a grain of rice or barley or millet, like a tiny grain of millet, so is the golden Person within the atman. Like smokeless flame, greater than heaven, greater than the atmosphere, greater than the earth, greater than all beings, he is the atman of life, my own atman. On departing [from this world] I shall become that atman. He who has this confidence, he shall not waver.


"Luke and Matthew alone tell us that Jesus was born of a virgin ... If we probe further, however, and see this as part of the myth of the human Self, or of every man and woman born into this world, what this says at the most profound level is that each human being's birth is a miraculous happening. We have a physical-psychical nature from our mother's womb but we are also begotten of God. We have a divine origin or a latent divinity within ourselves as a result of divine intervention. This higher or more spiritual meaning is directly expressed in the prologue of John's Gospel where he says: "That was the true light which gives light to every human being as he or she comes into this world." "       


"The central path is called Sushumna through which the Kundalini passes to pierce through the fontanel bone area (Brahmarandhra) to enter into the subtle energy of the All-Pervading Power. This is how the actualization of Self-Realization takes place. First the hands feel, at the fontanel bone area, and on the finger tips the Cool Breeze of the Holy Ghost. The hands are steady - they do not shake, they feel normal - but the seeker feels ripples of Cool Breeze. For the first time he feels the existence of the All-Pervading Power."


"Vibratory awareness begins now as Kundalini unites our individual consciousness to the Universal, the Atma (soul) to the Paramatma (Supersoul or God), we are suddenly tuned in to the universal wavelength of vibrations. These vibrations pervade the Cosmos but before Realization, while we are still in the egg, we know nothing of them. When Kundalini breaks the shell we emerge into God's Kingdom, the Collective Unconscious, and we are singing the Song of the Unconscious - the vibrations are playing through the instrument we have become."       


"So you can't understand, you can't understand God. Please understand one thing that for you to understand God is an impossibility. But you can be in connection with God, you can be in the company of God, you can be blessed by God, you can be looked after by God, you can know lots of things about God - but you cannot understand.

This is another thing one has to know that you cannot understand why God does these things, why He does this, why He does that - you cannot understand, you cannot explain. I mean somebody can even say here, "Why did He make swastika, then why did He make Omkara?" I mean here the people are so arrogant that they can even ask God why did you exist . . 

So the source from which we have, we have come, we cannot understand, we cannot judge, we cannot say why. That is God's wish, God's desire, whatever He. So what we have to say, "Whatever His wish we'll be happy with that." And the Power that is within you is Amba, is the Desire Power of God itself. So whatever your wish is, means that His wish is that you should enter into His Kingdom....

You cannot judge God. You cannot say, "Why She does that, why She does that, why He does that?" You cannot say that - that's different. But when you sit there then it is not an assembly, it is not like a politician fighting. No! It is that you have entered into the Kingdom Of God, blessed by God, looked after, protected, nourished and made knowledgeable. But still this arrogance has to go down that we can understand why it happens. That humility is very important for us otherwise this Power cannot take you beyond.

Now as it is it has crossed the Sahasrara. Now this Power has to go higher and higher. For that first you should be humble. Humble doesn't mean that it should be something artificial humility of a businessman or a politician It is a humbleness is within your heart that, "Oh God, we don't want to understand You. You are too great. But let us know ourselves", and then you'll be amazed that He has made you like His own image. That means He has given you all the Powers He has made you."


"Without an inner change man can no longer cope with the gigantic development of the outer life. A life unity, mutuality and harmony born of a deeper and wider truth of our being is the only truth of life that can successfully replace the imperfect mental constructions of the past which were a combination of association and regulated conflict, an accommodation of egos and interests grouped or dovetailed into each other to form a society, a consolidation by common general life-motives, a unification by need and the pressure of struggle with outside forces. It is such a change and such a reshaping of life for which humanity is blindly beginning to seek, now more and more with a sense that its very existence depends upon finding the way. The evolution of mind working upon life has developed an organization of the activity of mind and use of matter which can no longer be supported by human capacity without an inner change. An accommodation of the ego-centric human individuality, separative even in association, to a system of living which demands unity, perfect mutuality, harmony, is imperative. But because the burden which is being laid on mankind is too great for the present littleness of the human personality and its petty mind and small life-instincts, because it cannot operate the needed change, because it is using this new apparatus and organization to serve the old infraspiritual and infrarational life-self of humanity, the destiny of the race seems to be heading dangerously, as if impatiently and in spite of itself, under the drive of the vital ego seized by colossal forces which are on the same scale as the huge mechanical organization of life and scientific knowledge which it has evolved, a scale too large for its reason and will to handle, into a prolonged confusion and perilous crisis and darkness of violent shifting incertitude. Even if this turns out to be a passing phase or appearance and a tolerable structural accommodation is found which will enable mankind to proceed less catastrophically on its uncertain journey, this can only be a respite. For the problem is fundamental and in putting it evolutionary Nature in man is confronting herself with a critical choice which must one day be solved in the true sense if the race is to arrive or even to survive."       

Sri Aurobindo
The Future Evolution of Man (August 1962)


"Prajnanam brahma (Consciousness is Brahman)

How is it possible to discover the nonduality in the eka? How do we make room for the advitiya? This question amounts to asking: What is the nature of reality itself, or how is the One itself constituted so that there is a place for pluralism without destroying the unity? Is there anything that allows for movement, distinctions, life, without endangering the One? What kind of plurality can coexist with oneness? We can put the same question in a reflective manner and ask: What induces in Man this uncompromising longing for unity? What makes Man cling with such conviction to the ekam evadvitiyam? What is the nature of such nonduality?

The mahavakyas emerge out of and reflect the most fascinating search for the advitiyam, for that reflection of the One, for its manifestation, for its companion, a companion who, like an Indian wife, is not an independent partner but part and parcel of the husband, his prolongation and expression. Is there such a thing as ekam evadvitiyam? For it could well be that all this is a kind of transcendental fallacy of our mind alone.

The answer of the mahavakya is clear: consciousness and consciousness alone is able to assume multiplicity without endangering oneness. In the world of human experience, in point of fact, consciousness is the only power that embraces the manifold without losing its identity and unity. A multiplicity of thoughts as well as the many objects and contents of consciousness do not disrupt but rather reinforce the unity of consciousness. Consciousness is both one and also a unifying force. The overwhelming plurality of the world of our experience reverts to a unity in the recesses of our consciousness. Furthermore, consciousness itself is one and is not affected by a plurality of objects. Consciousness can be aware of the many without being split into multiplicity.

This process constitutes one of the most profound and revolutionary human experiences. It is perhaps this experience that makes Man really Man, not the awareness of things (which animals also possess) but the awareness of his own consciousness, in the first place, and of consciousness as such, at the end of the process. This process constitutes the history of this particular mahavakya. Herein is the discovery of a light in Man, of a power of synthesis, of the ultimate character of himself and of all things. Apart from consciousness, not only would Man have no knowledge whatsoever, but also things themselves would not be as they actually are. Irrespective of whether things are "outside" consciousness or whether to be is to be known (knowable), one fact is certain: only things that are known are as they actually are, for the knowledge of things modifies and transforms the things so known. Irrespective, again, of whether we postulate an identity or a difference between being and thought, the realm of consciousness is unquestionably the ultimate and more extensive one. Being over and above consciousness is a contradiction in terms, for by the very fact that we define "being" as the reality that transcends consciousness, we are including it in our consciousness of being; and this is true even if we call Nonbeing that pure transcendence. Any verbalization belongs to the realm of consciousness.


"The Tree of Life is a symbolic representation of the Universe, both internal and external. By studying the Kabbalah, the student learns much about him/herself, the universe and spirit. It provides one with a schema for which many things can be built on or filed in.

According to the Tree of Life, the bottom (south) end of the Tree is Malkuth (the Earth). That is where the Earth temple resides. Yesod (the Moon) is placed directly above Malkuth, making it North. The Air temple resides there. The Water temple resides in Hod (Mercury) which is on the left (west) side of the Tree. That leaves the Fire temple residing in Netzach (Venus) which is on the right (east) side of the Tree. A ritual using this placement: Earth-South, Air-North, Water-East, and Fire-West; would be good for aligning oneself to the Tree. You won't find a Kabbalist using this elemental placement, however.

The most common placement of the elements can be linked to Kundalini. Kundalini is the name of India's serpent goddess. She lives below the base chakra residing just beneath each individual's spine. Chakras are the nerve ganglia where the different nerve pathways unite to connect to make the nervous system. An analogy would be to make I-5 the central nervous system. The seven chakras that are stationed along the spine are like the exit and entrance ramps onto the interstate. Then there are smaller chakras or nerve ganglia that parallel our inner-city roadways. Chakras are Indian name for nerve ganglia. In China, they are called meridians. The purpose of Kundalini is to raise Her from below the base chakra to meet with Her consort Shiva at the crown chakra. The serpent goddess, Kundalini, in ordinary reality, is spinal fluid and Shiva is the cortex part of the brain. In raising Kundalini, we are bringing our spinal fluid up through the spinal cord, releasing it into the brain thereby elevating our consciousness."       

Donna M. Pinkston, MA,


One in self with all, the supramental being will seek the delight of self-manifestation of the Spirit in himself but equally the delight of the Divine in all: he will have the cosmic joy and will be a power for bringing the bliss of the spirit, the joy of being to others; for their joy will be part of his own joy of existence. To be occupied with the good of all beings, to make the joy and grief of others one's own has been described as a sign of the liberated and fulfilled spiritual man. The supramental being will have no need for that, of an altruistic self-effacement, since this occupation will be intimate to his self-fulfillment, the fulfilment of the One in all, and there will be no contradiction or strife between his own good and the good of others: nor will he have any need to acquire a universal sympathy by subjecting himself to the joys and griefs of creatures in the Ignorance; his cosmic sympathy will be part of his inborn truth of being and not dependent on a personal participation in the lesser joy and suffering; it will transcend what it embraces and in that transcendence will be its power. His feeling of universality, his action of universality will be always a spontaneous state and natural movement, an automatic expression of the Truth, an act of the joy of the spirit's self-existence. There could be in it no place for limited self or desire or for the satisfaction or frustration of the limited self or the satisfaction or frustration of desire, no place for the relative and dependent happiness and grief that visit and afflict our limited nature; for these are things that belong to the ego and the Ignorance, not to the freedom and truth of the Spirit ... The gnostic existence and delight of existence is a universal and total being and delight, and there will be the presence of that totality and universality in each separate movement: in each there will be, not a partial experience of self or a fractional bit of its joy, but the sense of the whole movement of an integral being and the presence of its entire and integral bliss of being, Ananda."


"The soul radiates love, is a child of God going through its evolutionary process of growing up into the image and likeness of the Lord. Goodness and mercy, compassion and caring are the intrinsic, inherent or indwelling nature of the soul. Wisdom and pure knowledge, happiness and joy are the intrinsic nature of the soul. Can we believe the soul is anything but goodness itself, purity and all the refined qualities found within superconsciousness? When God is everywhere, how can there be a place for evil? The soul is constantly one with God in its ever-present Satchidananda state at every point in its evolution. How, then, arises the concept of evil and suffering? Anava, karma and maya, the play toys of the soul, are the source of this seeming suffering. Like a child, we play with the toys of anava in the playground of maya, fall and are bruised by karma, then run to our loving Lord for solace and release into spiritual maturity. The Vedas pointedly state, "As the sun, the eye of the whole world, is not sullied by the external faults of the eyes, so the one inner soul of all things is not sullied by the sorrow in the world, being external to it." Aum."       


"Fruits of the Search

Let me reiterate that there are many reasons why the religious base of society should be investigated, not the least of which is to understand our national origins and institutional operations. The pursuit has implications beyond the personal realm. It is a corporate concern because all of us have a need to believe in something beyond ourselves, a goal, a set of values, a caring Being. Religion gives us a framework within which to deal with experiences beyond our control. We all have to deal with crises at sometime or other, and it is then that religion helps us adjust. Why should a loved one die young? Why must we suffer illness? Why should a person go on living when his or her love is not returned? Such questions demand meaningful answers. Following up on one's faith quest, therefore, is not an irrational activity. The 13th century philosopher, Thomas Aquinas, tried to show that the existence of God could almost be proven by rational means. He has been quoted a lot since, and by a wide variety of religionists, so there must be something to his argument.

Faith seekers and worshipers of the supernatural have no reason to apologize for their endeavors, nor do they have to leave their intellectual capacities in the church narthex when they worship. Seeking for God is a noble activity. On the other hand, a certain amount of analysis should also go into the study of faith pursuits, particularly when one considers taking up (or transferring) allegiance to an already established form of religion. When this tack is assumed it will not take long to discover that the framers of that creed will already have built into the schematic a certain amount of rationalized justification for the system. But surely it is not necessary to accept their rationale in blind faith? Why not do a little personal investigating, preferably before joining? This orientation should not be resisted by the authorities; after all, nearly every religion makes a case for their encouragement of individuality within its own confines... ..

Finally, we are constantly bombarded with the presupposition that the current generation is enlightened; this is the thinking generation. The upbeat citizen of today expects proof for claims made, and they are not willing to accept things at face value. If this is so, it may be possible that religious claims are being more closely scrutinized today than in the past. Modern seekers want to know the nature of the underlying rationale for what they are being told (and sold).


"The spiritual fullness of the being is eternity; if one has not the consciousness of timeless eternal being, if one is dependent on body or embodied mind or embodied life, or dependent on this world or that world or on this condition of being or that condition of being, that is not the reality of self, not the fullness of our spiritual existence. To live only as a self of body or be only by the body is to be an ephemeral creature, subject to death and desire and pain and suffering and decay and decadence. To transcend, to exceed consciousness of body, not to be held in the body or by the body, to hold the body only as an instrument, a minor outward formation of self, is a first condition of divine living. Not to be a mind subject to ignorance and restriction of consciousness, to transcend mind and handle it as an instrument, to control it as a surface formation of self, is a second condition. To be by the self and spirit, not to depend upon life, not to be identified with it, to transcend it and control and use it as an expression and instrumentation of the self, is a third condition.

[The individual] must enter into the supreme divine Reality, feel his oneness with it, live in it, be its self-creation: all his mind, life, physicality must be converted into terms of its Supernature; all his thought, feelings, actions must be determined by it and be it, its self-formation. All this can become complete in him only when he has evolved out of the Ignorance into the Knowledge and through the Knowledge into the supreme Consciousness and its dynamics and supreme delight of existence; but some essentiality of these things and their sufficient instrumentation can come with the first spiritual change and culminate in the life of the gnostic supernature.

This realization demands a turning of the consciousness inward. The ordinary human consciousness is turned outward and sees the surface of things only. It recoils from entering the inner depths which appear dark and where it is afraid of losing itself. Yet the entry into this obscurity, this void, this silence is only the passage to a greater existence.



il Allah

Surah Al-Qiyamah
Ayaat 1-2 |
Ayaat 3-4
Ayaat 5-6  | Ayaat 7-10
Ayaat 11-13 | Ayaat 14-15
Ayaat 16-19 | Ayaat 20-21
Ayaat 22-25 | Ayaat 26-30
Ayaat 31-35 | Ayaat 36-40
Winds Of Qiyamah (Fatir)

Your Hands Will Speak (Fussilat)
The Angels Sent Forth (Al Mursalat)
Regions within Revealed (Fussilat)
Sun And Moon Joined (Al Qiyamah)
Allah's Iron Delivered On Earth (Al Hadid)
Revelation Of Light (Al Saf)Might Blast On Earth (Qaf)
Mighty Blast In Sky (Qaf) | Children Of Israel Gathered (Al Isra)
Hidden Imam Mahdi (Qaf) | Kitab Al Munir (Al Hajj) | Ruh Of Allah (Al Isra)
Baptism Of Allah (Al Baqarah) | Allah Will Not Address Them (Al Baqarah)
Dealers In Fraud (Al Mutaffun) | Day You Were Not Aware (Al Rum) | What Will Explain To Thee (Al Infitar)
My Messengers Must Prevail (Al Mujadidar) | Night Of Power (Al Qadr) | Day Of Noise (Al Qariah) | Night Visitant (Al Tariq)
Second Coming (Al Zukhruf) | Caller From within (Qaf) | Blasts Of Truth (Qaf) | Fear My Warning (Qaf) | Deliver Warning (Qaf) | Conclusion


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