Dear Preeti, the future failure/success of Sahaja Yoga will depend on ...

The author's closing claim bears repeating: "That higher consciousness has never, is never being, and will never ever be achieved by following the SYSSR." If this analysis is correct, it is not because Shri Mataji's advent failed but because the institutional response to her advent has failed to embody its essential message. The Divine Feminine remains accessible to all who seek Her directly, without mediation through any organization, ritual system, or photograph. The SYSSR, far from facilitating this access, has become an obstacle to it.

Abstract

This academic paper provides a comprehensive analysis of a critical 2008 forum exchange concerning the future trajectory of Sahaja Yoga (SY), examining why the movement's potential for global spiritual transformation remained unfulfilled nearly two decades later. Through detailed examination of ten specific points raised in the correspondence, this paper argues that the institutionalization of Sahaja Yoga into what the author terms the "Sahaja Yoga Subtle System Religion" (SYSSR) fundamentally undermined Shri Mataji's revolutionary vision articulated in her 2008 Guru Puja farewell address. The paper demonstrates that the SYSSR's emphasis on organizational rituals, photograph-based realization, and institutional loyalty created an insurmountable barrier to the very empowerment Shri Mataji sought to bestow. Drawing on contemporary evidence from 2026, including ongoing organizational activities and persistent controversies, this analysis concludes that the higher consciousness Shri Mataji envisioned cannot be achieved through the SYSSR framework, as the framework itself replicates the externalized, ritual-dependent structures that true Self-realization must transcend.

Keywords: Sahaja Yoga, Shri Mataji Nirmala Devi, Self-realization, SYSSR, institutionalization, Guru Puja 2008, Divine Feminine, meditation, ritualism, spiritual authority.

1. Introduction: The 2008 Crossroads

The year 2008 represented a pivotal moment in the history of Sahaja Yoga. Shri Mataji Nirmala Devi, then in her eighty-fifth year, delivered what would prove to be her final Guru Puja address to her global followers. This speech, remarkable for its explicit delegation of authority, called upon sincere practitioners to "become gurus" and assume responsibility for spreading Self-realization worldwide. The timing was significant—Shri Mataji explicitly stated she could "not travel anymore" and that followers must "take over, and work it out".

Yet within this moment of apparent empowerment lay a profound tension. As articulated in a contemporaneous forum exchange from April 2008, a critic named Jagbir wrote to a practitioner named Preeti outlining ten specific criteria that would determine whether Sahaja Yoga would succeed or fail in the years ahead. The core contention was stark: the institutional apparatus that had developed around Shri Mataji's teachings—what Jagbir termed the "Sahaja Yoga Subtle System Religion" (SYSSR)—had become an obstacle to the very enlightenment it purported to facilitate.

This paper examines each of these ten points in detail, assessing their validity through the lens of subsequent developments, Shri Mataji's own teachings, and the evident trajectory of Sahaja Yoga as an organized movement from 2008 to 2026. The central thesis is that the SYSSR, by prioritizing organizational loyalty, ritual compliance, and photograph-centered devotion over the direct experience of the Divine Feminine within, systematically precludes the attainment of the "higher consciousness" that Shri Mataji's advent was intended to catalyze.

2. The Divine Feminine: A Universal Phenomenon

Before examining the specific points of critique, it is essential to establish the theological foundation upon which the entire argument rests. The author's prefatory note identifies a crucial principle: the Divine Feminine manifests across religious traditions under various names—Holy Spirit/Comforter in Christianity, Ruh Allah in Islam, Shekinah/Ruach Elohim in Judaism, Prajnaparamita in Buddhism, Aykaa Mayee in Sikhism, Tao in Taoism, and Great Spirit in First Nations traditions.

This universalist perspective is not merely ecumenical window-dressing but constitutes the epistemological basis for authentic Self-realization. As the author states, without question, the Divine Mother must exist in all traditions ... and there lies the surety of unsurpassed enlightenment, assured liberation and promised eternal life! The implication is profound: if the Divine Feminine is indeed universal, then no single organization, ritual system, or institutional structure can claim exclusive access to Her grace. The SYSSR's tendency to present itself as the unique vehicle for this realization fundamentally contradicts the universal nature of the phenomenon it claims to mediate.

3. Analysis of the Ten Critical Points

3.1 Point i: The Incarnation Versus the Devi

whether you are going to teach them about the Devi and Her incarnation Shri Mataji, or just Her incarnation

The distinction drawn here between the Devi (the universal Divine Feminine) and Her incarnation Shri Mataji (the historical personage) is subtle but critical. The author warns against teaching "just Her incarnation"—that is, presenting Shri Mataji as an isolated figure rather than as the embodiment of a universal principle that transcends her particular historical manifestation.

This critique anticipates a fundamental problem that would plague Sahaja Yoga in the post-2008 era: the reduction of a universal spiritual message to personality-centered devotion. When the incarnation becomes the exclusive focus, seekers are directed toward external veneration rather than internal realization. The 2008 Guru Puja address itself contains an implicit warning against this tendency. Shri Mataji explicitly states: You can use My photograph, but the realization should not be from the photograph, but from you. The photograph represents the incarnation; the realization must come from the Devi within.

By 2026, evidence suggests this warning went largely unheeded. Organizational materials continue to emphasize Shri Mataji's photograph and physical representation, while the universal Divine Feminine that she incarnated receives secondary attention. The consequence, as predicted, has been the perpetuation of external devotion rather than the cultivation of internal Self-realization.

3.2 Point ii: Internal Realization Versus Photograph Worship

whether you are going to teach them to realize the Devi (Self or Antaryamin) within themselves, or realize the photo on the altar of Her incarnation Shri Mataji

This point builds directly on the previous distinction but addresses the practical mechanics of realization. The author's concern is that the SYSSR has substituted photograph-mediated experience for genuine Self-realization. The photograph becomes not merely an aid or focus for devotion but the presumed source of enlightenment itself.

Shri Mataji's 2008 address directly addresses this misconception with remarkable clarity: You can use my photograph, but the realization should not be from the photograph, but from you. Then only you can be a guru. The repetition of this point throughout her address suggests its importance. She distinguishes between the photograph as a permissible aid ("To begin with you can use my photograph") and the necessary development of one's own powers ("but latter on, you can only put the photograph there, but use your own powers, and give realization").

The SYSSR's failure to internalize this distinction has profound consequences. When practitioners believe realization flows from the photograph rather than from their own awakened consciousness, they remain perpetually dependent on external objects and authorized mediators. This dependency, far from fostering the empowered guruship Shri Mataji called for, perpetuates the very infantilization that her farewell address sought to overcome.

3.3 Point iii: The Divine Feminine in All Religions Versus SYSSR Universalism

whether you are going to teach them that the Devi exists as the Divine Feminine in all religions and holy scriptures, or that the subtle system of the SYSSR exists in all

This point addresses the hermeneutic framework through which practitioners understand other religious traditions. The author warns against projecting the specific terminology and conceptual apparatus of Sahaja Yoga's subtle system onto other faiths, rather than recognizing the underlying Divine Feminine that those traditions express in their own idiomatic language.

The distinction is between recognizing unity at the level of spiritual essence versus imposing uniformity at the level of doctrinal formulation. The SYSSR approach, by claiming that its particular articulation of chakras, kundalini, and the subtle system exists in all religions, commits what might be termed a category error. It mistakes its own conceptual mapping for the territory of universal spiritual experience.

This error has practical consequences for outreach and interfaith dialogue. When seekers from other religious backgrounds encounter Sahaja Yoga, they are often told that their traditions "really mean" what Sahaja Yoga teaches—a claim that can feel dismissive of their own interpretive frameworks. The alternative approach, grounded in the universality of the Divine Feminine, would honor each tradition's unique expression while recognizing the common source.

3.4 Point iv: Evolution During Blossom Time Versus Sectarian Entrapment

whether you are going to teach that 'Muslims, Hindus, Christians and all have to evolve to a higher state' during this Blossom Time, or let them continue doubting, debating, arguing and eventually fleeing the little known SYSSR

The concept of "Blossom Time" refers to the eschatological moment when collective spiritual evolution becomes possible on an unprecedented scale. Shri Mataji frequently spoke of this as the "Last Judgment" or the "time of resurrection". The author's point is that this universal invitation must remain genuinely universal, not mediated through sectarian affiliation with the SYSSR.

The practical concern is that seekers who approach Sahaja Yoga expecting a universal spiritual teaching encounter instead a specific organizational identity with its own culture, terminology, and authority structures. When the universal promise of the Blossom Time is presented as contingent on joining the SYSSR, many seekers understandably "flee" rather than submit to what they perceive as sectarian recruitment.

The author's prediction that 99.99% of those introduced to SYSSR meditation groups would "consistently always fled for more than three decades" speaks to this structural problem. If the universal invitation is genuine, the high attrition rate suggests not individual failure but systemic dysfunction—the message of universal evolution is being undercut by the sectarian medium through which it is conveyed.

3.5 Point v: Meditation Without Rituals Versus SYSSR's 1001 Rituals

whether you are going to teach them to meditate without ANY external rituals as ALL religions strictly demand, or introduce them to the 1001 rituals of the SYSSR

This point addresses the progressive accumulation of ritual practices within the SYSSR and their relationship to authentic meditation. The author's claim that "ALL religions strictly demand" meditation without external rituals requires careful parsing. What is meant is that the internal practice of meditation, properly understood, transcends ritual performance—even if rituals may serve preparatory or supportive functions.

Shri Mataji's teachings consistently emphasized the primacy of the inner work. As she stated in 1991: Kundalini will rise and She will cleanse you completely. Kundalini will rise and always cleanse the chakras. This suggests that the Mother Kundalini within is the active agent of purification, not external rituals performed by practitioners.

The proliferation of "cleansing rituals" within the SYSSR—foot-soaking, candle treatments, bandhan procedures, and the like—represents, from this perspective, a regression to externalism. When practitioners believe that ritual performance rather than inner attention effects purification, they remain dependent on technique rather than cultivating the trust in the Mother Kundalini that alone can establish lasting freedom from "catches."

3.6 Point vi: Learning from Universal Synthesis Versus Organizational Loyalty

whether you are going to tell them to keep on meditating while learning from www.adishakti.org on the unity and synthesis of all religions, prophets and holy scriptures, or the unity of all SYs and their collectives against external criticism

This point introduces a specific resource—the website adishakti.org—as representative of the universalist approach, contrasting it with the organizational defensiveness of official SY channels. The author's claim is that the official movement has prioritized internal unity against external criticism over genuine engagement with the universal spiritual synthesis that Shri Mataji represented.

The reference to adishakti.org is significant because it represents an independent effort to present Shri Mataji's teachings in their full scope, including materials that official channels might find uncomfortable or challenging. The author's contrast between learning from such resources versus being socialized into organizational loyalty speaks to a fundamental choice facing sincere practitioners: will they pursue truth wherever it leads, or will they accept the authorized version mediated through organizational structures?

Evidence from 2008 forum discussions suggests that independent voices faced significant resistance from official channels. One participant noted that Alan Wherry, an "official SY," had stalled efforts to list Jagbir's websites on the official Sahaj List, effectively censoring access to alternative perspectives. This pattern of organizational gatekeeping, far from protecting the purity of the teaching, arguably deprived practitioners of resources that might have deepened their understanding.

3.7 Point vii: Restored Purity Versus Organizational Corruption

whether you are going to teach about how the corrupted religions have been restored back to their original purity by the Devi and Her incarnation, or remain silent on how that purity is now being again corrupted by those in charge of the SY organization

This point introduces a sobering historical irony: the same dynamics of corruption that necessitated Shri Mataji's advent may be replicating within the organization established in her name. The claim that "corrupted religions" were "restored back to their original purity" by the Devi and Her incarnation implies a cyclical pattern in which spiritual movements degenerate over time through institutionalization, power accumulation, and loss of living connection to their source.

The author's charge is that SYSSR leadership has begun replicating these corrupting patterns. By 2008, according to this critique, the organization was already demonstrating the symptoms of institutional decay: control over information, punishment of dissenting voices, accumulation of authority, and substitution of organizational loyalty for spiritual authenticity. The reference to Mahesh as "the latest example of a 'subtle' punishment for daring to list Jagbir's two sites" suggests concrete instances of this dynamic.

If this analysis is correct, then the SYSSR has become what it beheld—an institutional structure that, like the religions Shri Mataji critiqued, prioritizes organizational preservation over living spiritual transmission. The tragedy is that this process unfolds in the name of the very teacher whose message it betrays.

3.8 Point viii: Truthfulness and Dharma Versus Organizational Dishonesty

whether you are going to teach about how to be truthful, dharmic and in vidya right from the start, or to be dishonest, adharmic and in avidya from the beginning

This point addresses the ethical foundation of spiritual teaching. The terms "dharmic" (aligned with cosmic order) and "vidya" (true knowledge) stand in contrast to "adharmic" (contrary to cosmic order) and "avidya" (ignorance). The author's claim is that the SYSSR's mode of presenting itself to seekers involves fundamental dishonesty—a failure to be "up front" about what Sahaja Yoga entails.

This critique resonates with external scholarly assessments. Sociologist Judith Coney observed that Sahaja Yoga's members, when faced with non-members, mask their beliefs. This "masking" or strategic presentation of the movement's teachings represents precisely the kind of dishonesty the author identifies. When seekers are not given a truthful account of what they are joining, their subsequent engagement is built on a foundation of misrepresentation.

The author's ethical argument is stark: If you cannot be honest and up front to others, it is better you not incur the penalty of rebirth. You will never ever liberate yourself and enter the Kingdom of God by deliberately misleading humanity. This places the issue in the context of karma and spiritual consequence. Dishonest teaching, even if motivated by desire to spread the teaching, creates negative karmic imprints that impede the teacher's own liberation.

3.9 Point ix: Following the Devi Versus Preaching the SYSSR

whether you are going to teach yourself to attain moksa by unconditionally following the Devi and Her incarnation Shri Mataji, or condemn yourself yet again into the whirlpool of rebirths by preaching others about the SYSSR

This point draws the sharpest distinction yet between following the Devi (the universal Divine Feminine as incarnated in Shri Mataji) versus preaching the SYSSR (the institutional system). The claim is that these are not merely different approaches but lead to opposite outcomes: moksa (liberation) versus continued rebirth.

The author's reasoning appears to be that preaching the SYSSR, to the extent that it misrepresents the true teaching and binds followers to external forms rather than inner realization, creates negative karmic consequences for the preacher. One who teaches others to depend on photographs, rituals, and organizational authority rather than cultivating their own connection to the Divine Feminine within is, however unintentionally, leading them away from genuine liberation.

This is an extraordinarily serious charge, effectively claiming that SYSSR teachers are engaged in spiritually harmful activity regardless of their intentions. The comparison to "false gurus" is telling: false gurus at least teach out of "genuine desire to be truthful and conscientious," whereas SYSSR teachers, in the author's view, have access to fuller truth but choose to present an edited, controlled version.

3.10 Point x: Self-Guru Versus Organizational Return

whether you are going to teach them to be their own gurus by forming a new group based on all the above guidelines, or invite them back to the SYSSR meditation groups/collectives that 99.99 have consistently always fled for more than three decades

The final point presents the practical alternative: either empower seekers to become their own gurus through formation of new groups based on universal principles, or recycle them back into the organizational structures that have proven unable to retain sincere practitioners.

The author's claim about attrition rates—"99.99 have consistently always fled"—is striking. If accurate, it suggests that the SYSSR's mode of operation produces mass defection rather than sustainable spiritual community. The implication is that this is not accidental but structural: the SYSSR's approach is inherently unable to retain those who genuinely seek spiritual depth because it offers external forms rather than inner transformation.

The alternative—encouraging seekers to form new groups based on the universal principles outlined throughout the ten points—represents a radical decentralization of spiritual authority. This is precisely what Shri Mataji's 2008 Guru Puja address appears to authorize: If you think you have mastered, if you believe that you have mastered, then you can become guru. The empowerment to teach is not contingent on organizational approval but on self-assessment of one's readiness.

4. The 2008 Guru Puja Address: A Missed Revolutionary Moment

The Guru Puja address of July 20, 2008, stands as one of the most remarkable speeches in Sahaja Yoga's history precisely because of its revolutionary implications. Shri Mataji's explicit delegation of authority to "become gurus" and her insistence that the realization should not be from the photograph, but from you represented a fundamental shift in the movement's spiritual economy.

Yet the address also contained sobering warnings that anticipated the very problems this paper analyzes. Shri Mataji cautioned: If there are any possessed people who try to become guru, they cannot. Honestly you should see on the photograph if you are possessed, then you cannot be guru. The reference to "possessed people" attempting guruship suggests awareness that not all who would claim authority in her absence would be qualified.

More significantly, she warned against "hypocrisy": No hypocrisy, otherwise you will spoil the name of Sahaja Yoga. Hypocrisy—the gap between professed teaching and actual practice—is precisely what the author accuses the SYSSR of embodying. When the organization that claims to represent Shri Mataji's teaching suppresses independent voices, controls information flow, and prioritizes institutional loyalty over spiritual authenticity, it manifests the very hypocrisy Shri Mataji warned against.

The address also contained a remarkable passage about financial integrity: You have got it free, and you also have to give it to people free, not to charge them. Yet evidence suggests that financial considerations have become increasingly prominent in the movement. The Wikipedia article notes allegations that "joining Sahaja Yoga was very expensive." While the organization officially offers free meditation, associated activities and materials often involve costs that can create barriers to participation.

Perhaps most significantly, Shri Mataji explicitly addressed what would happen if her instructions were not followed: This is your responsibility. This is how Sahaja Yoga will grow, otherwise after I retire or I don't go anywhere then Sahaja Yoga will go into waste. The prophecy of potential "waste" is stark. Nearly two decades later, the question is whether that prophecy has been fulfilled.

5. Evidence from 2026: The Contemporary Situation

As of February 2026, Sahaja Yoga continues to operate as an organized movement with activities worldwide. A library event in Vallejo, California, offers weekly Sahaja Yoga meditation sessions. In Brazil, the organization is promoting an international tour titled "Annunciation of the Divine Mother", featuring "instrumental and vocal music, dance, lecture and the practice of meditation."

These contemporary activities demonstrate organizational continuity. The movement has not disappeared; it continues to offer programs and attract participants. Yet the question is not whether the organization survives but whether it has fulfilled the vision articulated in 2008. The author's claim was not that the SYSSR would cease to exist but that it would never achieve the "higher consciousness" that Shri Mataji's advent made possible.

The persistence of controversy surrounding the movement is also noteworthy. The Wikipedia article, as of 2026, continues to document critical assessments, including the Belgian government's classification and the overturned court ruling. The description of the movement as exhibiting "classic characteristics of a cult" by some experts suggests that the concerns raised in 2008 about organizational dynamics have not been resolved.

The contrast between the universal vision articulated in the author's points and the continuing organizational controversies is striking. If Sahaja Yoga truly offered the universal path to Self-realization that the author describes, one might expect broader recognition and less controversy. Instead, the movement remains relatively obscure, its internal dynamics continue to generate criticism, and its public profile is modest at best.

6. The SYSSR as Obstacle: A Theoretical Framework

The critique of the SYSSR can be understood through several theoretical lenses. From a sociological perspective, the institutionalization of charismatic authority is a well-documented phenomenon. Max Weber's analysis of the "routinization of charisma" describes how the spontaneous authority of a prophetic figure becomes transformed into institutional structures after the founder's departure. The SYSSR, from this perspective, represents the routinization of Shri Mataji's charismatic authority—a necessary process for organizational continuity but one that inevitably transforms the nature of the original message.

From a religious studies perspective, the critique echoes perennial concerns about the relationship between "exoteric" and "esoteric" dimensions of religious tradition. The exoteric dimension—rituals, doctrines, organizational structures—can either support or obstruct access to the esoteric dimension of direct spiritual experience. The SYSSR, in this framework, has become predominantly exoteric, emphasizing ritual compliance and organizational loyalty while losing touch with the esoteric core of Self-realization.

From a philosophical perspective, the critique raises questions about the nature of spiritual authority. The author's insistence that seekers become "their own gurus" resonates with strands of Advaita Vedanta and Buddhist thought that emphasize direct realization over mediated authority. The guru, in this understanding, is not someone whose authority one accepts but someone whose realization one aspires to embody. Shri Mataji's empowerment of followers to become gurus themselves represents precisely this understanding—the guru is not a permanent authority figure but a stage on the path to full spiritual maturity.

7. Conclusion: The Unfulfilled Promise

The ten points articulated in the 2008 forum exchange constitute a remarkably prescient analysis of Sahaja Yoga's trajectory. Nearly two decades later, the evidence suggests that the author's predictions were substantially accurate. The SYSSR has continued to operate as an organized movement, but it has not produced the widespread enlightenment, the "unsurpassed liberation," or the "promised eternal life" that Shri Mataji's advent made possible.

The fundamental problem, as the author identified, is structural. The SYSSR's emphasis on organizational loyalty, ritual compliance, photograph-centered devotion, and institutional authority systematically precludes the very empowerment Shri Mataji sought to bestow. When practitioners are taught to depend on external forms rather than cultivate inner connection to the Divine Feminine, they remain perpetually dependent on those forms and the authorities who administer them.

Shri Mataji's 2008 Guru Puja address offered a way forward: You can use my photograph, but the realization should not be from the photograph, but from you. This revolutionary empowerment—the delegation of spiritual authority to individual practitioners—was the condition for Sahaja Yoga's continued growth and vitality. Its non-implementation has been the cause of its stagnation.

The author's closing claim bears repeating: "That higher consciousness has never, is never being, and will never ever be achieved by following the SYSSR." If this analysis is correct, it is not because Shri Mataji's advent failed but because the institutional response to her advent has failed to embody its essential message. The Divine Feminine remains accessible to all who seek Her directly, without mediation through any organization, ritual system, or photograph. The SYSSR, far from facilitating this access, has become an obstacle to it.

For sincere seekers, the path forward is clear: recognize the universal Divine Feminine in whatever form speaks to your heart, cultivate direct connection through meditation, and become your own guru. This is not rejection of Shri Mataji but fulfillment of her deepest teaching. She came not to create another organization but to awaken humanity to its own divine potential. That potential remains available to all who seek it—not through the SYSSR, but through the living presence of the Devi within.

References

[1] Vanamali. "Shakti: Realm of the Divine Mother." Inner Traditions, 2008, pp. 28–31.
[2] "Devi Bhagavata Purana." Wikipedia, Wikimedia Foundation, 20 Sept. 2025.
[3] IndiaDivine.org forum. (2008). "Official SYS" have taken too much responsibility for and from SYS. forum.adishakti.org/archive
[4] Shri Mataji Nirmala Devi. (2008, July 20). Guru Puja – Cabella Italy [transcript]. Sahaja Yoga Archives.
[5] Coney, Judith. (1999). Sahaja Yoga: Socializing Processes in a South Asian New Religious Movement. Curzon Press, p. 112.
[6] Solano County Library. (2026). "Sahaja Yoga" event listing, Vallejo, CA.
[7] A Redação. (2026). "Centro Cultural Martim Cererê recebe turnê internacional 'Anunciação da Mãe Divina'." O Popular, Goiânia.
[8] Weber, Max. (1947). The Theory of Social and Economic Organization. Translated by A.M. Henderson & Talcott Parsons. Oxford University Press.
[9] "The Second Birth of Man in Spirit – Divine Feminine & Self-Realization." AdiShakti.org, 2006.
[10] Bloom, Harold. (1996). Omens of Millennium: The Gnosis of Angels, Dreams, and Resurrection. Riverhead Books, p. 204.

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Dear Preeti, the future failure/ success of Sahaja Yoga will depend on ...

Dear forum members

We are having a small gathering of Indian community here in Scarborough UK. I want to give a small introduction about Sahaj yoga and then will invite the interested people for realization and meditation.I will also tell them about this website of course. Kindly give your suggestions or ideas about this?

Jai shri Mataji.

Preeti

Dear Preeti and all,

The future failure/success of SY will depend on the following:

i) whether you are going to teach them about the Devi and Her incarnation Shri Mataji, or just Her incarnation;

ii) whether you are going to teach them to realize the Devi (Self or Antaryamin) within themselves, or realize the photo on the altar of Her incarnation Shri Mataji;

iii) whether you are going to teach them that the Devi exists as the Divine Feminine in all religions and holy scriptures, or that the subtle system of the SYSSR exists in all;

iv) whether you are going to teach that"Muslims, Hindus, Christians and all have to evolve to a higher state"during this Blossom Time, or let them continue doubting, debating, arguing and eventually fleeing the little known SYSSR (Sahaja Yoga Subtle System Religion);

v) whether you are going to teach them to meditate without ANY external rituals as ALL religions strictly demand, or introduce them to the 1001 rituals of the SYSSR;

vi) whether you are going to tell them to keep on meditating while learning from www.adishakti.org on the unity and synthesis of all religions, prophets and holy scriptures, or the unity of all SYs and their collectives against external criticism from www.sahajayoga.org and the internet;

vii) whether you are going to teach about how the corrupted religions have been restored back to their original purity by the Devi and Her incarnation, or remain silent on how that purity is now being again corrupted by those in charge of the SY organization;

viii) whether you are going to teach about how to be truthful, dharmic and in vidya right from the start, or to be dishonest, adharmic and in avidya from the beginning;

ix) whether you are going to teach yourself to attain moksa by unconditionally following the Devi and Her incarnation Shri Mataji, or condemn yourself yet again into the whirlpool of rebirths by preaching others about the SYSSR.

x) whether you are going to teach them to be their own gurus by forming a new group based on all the above guidelines, or invite them back to the SYSSR meditation groups/collectives that 99.99 have consistently always fled for more than three decades.

The above applies to all who worship the Devi within and follow Her incarnation, Shri Mataji, without. If you cannot be honest and up front to others, it is better you not incur the penalty of rebirth. You will never ever liberate yourself and enter the Kingdom of God by deliberately misleading humanity. SSSYR SYs claim others are false gurus. Are they any better?

But for me SYs are worse because unlike them, false gurus teach out of ignorance. Unlike SYs, false gurus also teach out of a genuine desire to be truthful and conscientious towards fellow human beings.

Preeti, you must be your own guru. i have yet to complete commenting on Shri Mataji's revolutionary and unprecedented conferring of powers to Her devotees during Her 2008 Guru Puja farewell speech, blessings of empowerment that makes the entire WCASY and leaders almost extinct and impotent. Few truly understand Her advent, message and vision .. ...... unless (to borrow Deepak Chopra's words) seen through the lens of higher consciousness. That higher consciousness has never, is never being, and will never ever be achieved by following the SYSSR. As before, i am most willing to chisel that in granite ............ or polished marble if needed.

regards,

jagbir

Note: Please understand that Devi can be substituted by Holy Spirit/Comforter (Christians), Ruh Allah (Muslims), Shekinah/Ruach Elohim (Jews); Prajnaparamita (Buddhists), Aykaa Mayee (Sikhs), Tao (Taoists) and Great Spirit (First Nations). It does not matter what you call the Divine Feminine. However, without question, the Divine Mother must exist in all traditions ............. and there lies the surety of unsurpassed enlightenment, assured liberation and promised eternal life! Period!