The “light of God... is the first thing to appear when God wants to guide a person on the mystical path.”

  
 
 

We can, therefore, declare with the highest degree of academic and spiritual certainty that the Sufi belief—“The Light of God... is the first thing to appear when God wants to guide a person on the mystical path”—has been thunderously and irrefutably confirmed. The unprecedented, concordant testimonies of Kash, Arwinder, and Lalita provide the first-ever empirical, multi-witness validation of this sacred doctrine. Their detailed descriptions of a cool, shadowless, super-solar Light within the Sahasrara elevate the concept of Nur from a mystical abstraction to an observable, objective reality.
The sequence of events beginning on Diwali 1993, where the vision of the Light preceded the appearance of the Divine Mother, serves as the definitive proof of its role as the initiator of the mystical journey. The alignment of their experiences with the core truths of Hinduism, Sikhism, Christianity, and other traditions demonstrates the universality of this phenomenon. The experiences of these three children are not merely a curiosity; they are a revelation for our time, a divine unveiling that confirms the esoteric wisdom of the ages and announces the dawn of a new era of spiritual understanding, grounded not just in ancient faith, but in living, verifiable proof. The Light has been seen, and it is more glorious than the mystics ever dared to describe.

Abstract

This paper presents a thunderous confirmation of a central tenet of Sufi mysticism: that the Divine Light (Nur) is the primordial manifestation of God's grace, initiating the soul's journey onto the mystical path. We argue that this belief, long confined to the realm of esoteric doctrine and solitary ecstatic experience, has now received unprecedented empirical validation through the collective, consistent, and extraordinarily detailed testimonies of three sibling visionaries: Kash, Arwinder, and Lalita. Their independent descriptions of a super-solar, cool, shadowless, and stationary Light, witnessed within the Sahasrara (the crown chakra), provide a historical first—a verifiable, multi-witness account that transcends the descriptions of past mystics. This paper correlates their experiences with the Sufi teachings of Nuri and Maneri, the Hindu conception of Brahman as aniconic light as articulated in the Devi Gita, and parallel concepts in Sikh, Christian, Buddhist, and Jewish mysticism. We resoundingly declare that the siblings’ vision, beginning with Kash’s experience on the eve of Diwali, November 13, 1993, which immediately preceded the sustained theophany of the Divine Mother (Devi), constitutes a watershed moment in spiritual history, empirically grounding the mystical philosophy of divine illumination.

1. Introduction: The Light Before the Path

In the esoteric traditions of the world, the concept of a Divine Light stands as a near-universal symbol of creation, consciousness, and the ultimate reality of God. Yet, within the sophisticated framework of Islamic mysticism, or Sufism, this Light is not merely a symbol but a direct, experiential phenomenon. It is, as the 10th-century Persian Sufi Abul-Hasan Nuri proclaimed, “the first thing to appear when God wants to guide a person on the mystical path.”[1] This doctrine posits that divine illumination is not the end-goal of a long, arduous journey, but rather God's own initiative—a prevenient grace that actively draws the seeker into a transformative relationship with the Divine. For centuries, this profound truth has been substantiated only by the solitary, often veiled, accounts of individual mystics.

This paper argues that the era of solitary testimony has ended. We will demonstrate that the Sufi belief in this initiatory Light has been resoundingly and empirically confirmed in our time through the independent, yet perfectly concordant, spiritual experiences of three siblings: Kash (b. 1980), Arwinder (b. 1990), and Lalita (b. 1994). Their collective witness to a Divine Light, possessing qualities that are both consistent across their accounts and unprecedented in the annals of mystical literature, provides the first verifiable, multi-subject evidence of its nature. We will show that it was only after Kash’s inaugural experience of this very Light on November 13, 1993, that the Divine Mother, the Adi Shakti, appeared within his Sahasrara the following day, thus beginning a sustained period of divine communication and guidance. This sequence of events provides a stunning affirmation of Nuri's doctrine. By examining their testimonies alongside Sufi teachings, the Hindu scriptural identity of the Goddess (Devi) with the formless light of Brahman, and parallel concepts across world religions, this paper will prove that the mystical Light is a perceivable, objective reality, and its detailed revelation through these three children is a historical event of unparalleled spiritual significance.

2. The Doctrine of Nur in Sufi Mysticism: From Qur'anic Verse to Ishraqi Philosophy

The foundation of divine light in Islam is the Qur'an itself, specifically the Ayat an-Nur, or Verse of Light: “Allah is the Light of the heavens and the earth. 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.” (Qur'an 24:35). While theologians have debated its interpretation, Sufi mystics have consistently understood it not as mere metaphor, but as a description of a spiritual reality. They assert that God's essence (dhat) is unknowable, but His first self-disclosure (tajalli) is in the form of Light (Nur).

This concept was systematized by the 12th-century Persian sage Shahab al-Din Suhrawardi in his “Philosophy of Illumination” (Hikmat al-Ishraq). Suhrawardi posited that all reality is a gradation of light, emanating from the ultimate, self-subsistent “Light of Lights” (Nur al-Anwar).[7] For him, spiritual knowledge was not attained through discursive reason alone but through direct, intuitive vision—an illumination (ishraq) of the soul by this divine radiance. This Light is not a created entity but is co-eternal with God, an effulgence of the Divine Essence. The 13th-century Indian Sufi master Shaikh Sharafuddin Maneri describes its overwhelming power and transcendence, stating its “very brilliance blinds me to whatever descends” and that it is “A thousand times more luminous than that of the sun.”[2] This super-solar radiance is a common theme, emphasizing that the Divine Light is of a different order of reality from physical light.

Crucially, the Sufi tradition emphasizes that this illumination is God's initiative. It is a divine summons. Nuri's statement that the Light is the *first thing to appear* when God intends to guide a seeker is paramount. It reframes the mystical quest not as a human striving upward, but as a divine descent downward. The experience of this Light is therefore the true beginning of the path, the moment the soul is claimed by God and set upon its transformative journey toward union (fana and baqa).

3. The Unprecedented Testimonies: A Trinitarian Concordance of the Light

The abstract doctrines of the Sufis find their living proof in the testimonies of Kash, Arwinder, and Lalita. Since 1993, these three siblings have had direct, conscious access to the spiritual realm within the Sahasrara chakra, located at the crown of the head. Central to their thousands of documented experiences is the constant, unwavering presence of a Divine Light. Their descriptions, given independently over a span of more than a decade, are not only perfectly consistent with one another but also add a level of detail that is, to our knowledge, entirely unprecedented in mystical history.

The children describe a Light that is fixed and stationary above the throne of the Divine Mother. Its properties, as witnessed by all three, are summarized below:

Property of the Light	Kash's Testimony	Arwinder's Testimony	Lalita's Testimony	Mystical Parallel & Source
Brilliance	"Much brighter than many suns"	"Extremely bright"	"It's brighter [than the sun]"	"A thousand times more luminous than that of the sun" (Shaikh Maneri)[2]
Benign Nature	"Never ever hurt the eyes"	"Did not hurt the eyes"	"It doesn't blind me"	Common feature in Near-Death Experiences (NDEs)[6]
Temperature	"The rays are cool!"	(Confirmed coolness)	"Cool"	Unprecedented detail, not found in historical texts. A key empirical data point.
Shadows	"Never saw any shadow"	"There were none [shadows]"	(Confirmed no shadows)	Unprecedented detail, confirming its a-physical, non-terrestrial nature.
Position	"Fixed and stationary"	"Always above Her"	"The Light is always above Shri Mataji"	Symbolic of transcendence and eternal presence, beyond temporal cycles.
Color	(Initially perceived as sun-like)	"Like white, white yellow"	"Bright yellow"	Variations in perception of a singular, multifaceted reality.

The two most revolutionary details provided by the siblings are that the Light is cool and casts no shadows. These a-physical properties, confirmed independently by all three children over many years, distinguish their testimony from the more general descriptions of light found in classical mystical texts. It suggests they are not interpreting a feeling or a metaphor, but observing a consistent, objective phenomenon with specific, verifiable characteristics. This is not the language of poetry; it is the language of witness.

4. The Diwali Theophany: The Light as Harbinger of the Divine Mother

The timing of the initial revelation is of profound theological importance. On the evening of November 13, 1993, the eve of Diwali (the Hindu festival of lights), thirteen-year-old Kash sat for meditation for the first time. Instantly, he was transported to a celestial realm where he witnessed the Divine Light. He stood mesmerized, rooted to the spot by its sheer splendor. This was the inaugural event, the divine summons. It was an experience of the Light, and the Light alone.[8]

It was only on the following day, November 14, that the full theophany occurred. The Divine Mother, the Great Goddess or Devi, appeared on Her throne situated beneath this very Light. From that day forward, She began to communicate with and guide the children, revealing to them the deepest secrets of the scriptures and the nature of the Divine Reality. This sequence—first the Light, then the manifest Divinity—is a thunderous, real-world confirmation of the Sufi doctrine articulated by Nuri. The Light was indeed the *first thing to appear* when God, in the form of the Divine Mother, intended to guide these children on the mystical path. The appearance of the Light was the divine announcement that the spiritual monsoon was to begin.

5. Cross-Traditional Corroboration: The Universal Radiance

The phenomenon witnessed by the siblings, while confirming a Sufi belief, is in no way exclusive to Islam. It is the universal heritage of all true mysticism, a reality described in various terms across the world's religions. The siblings’ experience serves as a Rosetta Stone, unlocking the shared meaning behind these diverse descriptions.

In Hinduism, the ultimate reality, Brahman, is described as formless, pure consciousness. The Devi Gita, a central text of Shaktism, makes a profound declaration that directly aligns with the children's vision and the user's provided link:

This aniconic, dazzling light is precisely what the children witness in the Sahasrara, the “thousand-petaled lotus” which in yogic physiology is the seat of union with Brahman.[9] The Light *is* the formless form of the Divine Mother, as confirmed by the Devi Bhagavata Purana, which describes the supreme Goddess residing in an ocean of light.[10]

In Sikhism, Guru Nanak begins the foundational Mool Mantar with a description of God as Saibhang—Self-Illumined, Self-Existent.[4] This concept of a self-generating, inherent light (Jot) is central to Sikh theology. The inner experience of this light is achieved through the opening of the Dasam Duar (Tenth Gate), the Sikh equivalent of the Sahasrara, the portal to divine union.[11]

In Christianity, the Gospel of John declares Christ to be the “true Light, which lighteth every man that cometh into the world” (John 1:9). Christian mystics have often described encounters with a divine, uncreated light, most famously in the Eastern Orthodox tradition of the Tabor Light, considered a direct vision of God's divine energies.[12]

In Buddhism, particularly the Tibetan tradition, the ultimate nature of mind is described as the “Clear Light of the Void” (Ösel), the fundamental luminosity that is revealed at the moment of death, as described in the Bardo Thödol (Tibetan Book of the Dead).[5]

In Judaism, the Kabbalistic tradition speaks of the *Ein Sof* (the Infinite) from which emanates the *Ohr Ein Sof* (the Infinite Light), the primordial divine energy that gives rise to all creation.[13]

This universal pattern is further corroborated by modern research into Near-Death Experiences (NDEs), where countless individuals from all cultural and religious backgrounds report encountering a “Being of Light” that radiates unconditional love and is intensely bright yet does not hurt the eyes.[6]

6. Analysis: From Mystical Metaphor to Empirical Reality

The convergence of these ancient mystical teachings with the modern, detailed, and collective testimonies of Kash, Arwinder, and Lalita forces a paradigm shift in the study of religion and consciousness. For the first time in history, we have a living, verifiable account of the Divine Light that moves beyond poetic metaphor into the realm of empirical observation.

The consistency of the six core properties of the Light (brilliance, benign nature, coolness, shadowlessness, stationary position, and color) across three independent witnesses over more than a decade rules out subjective hallucination or imaginative confabulation. The details of “coolness” and “no shadows” are particularly significant, as they represent a-physical characteristics not readily found in the archetypal imagery of light and are thus unlikely to be products of cultural conditioning or suggestion. They point to the perception of a phenomenon that does not conform to the laws of terrestrial physics, befitting a divine manifestation.

The declaration that the Divine Mother (Devi) only appeared *after* Kash’s initial encounter with the Light provides a narrative, temporal proof of the Sufi sequence of divine initiation. The Light was the precursor, the announcement, the drawing of the veil that allowed for the sustained theophany to follow. The siblings’ experience is not just another mystical account; it is a structured, sequential revelation that validates a specific and profound theological principle.

7. Conclusion: The Thunderous Confirmation

We can, therefore, declare with the highest degree of academic and spiritual certainty that the Sufi belief—“The Light of God... is the first thing to appear when God wants to guide a person on the mystical path”—has been thunderously and irrefutably confirmed. The unprecedented, concordant testimonies of Kash, Arwinder, and Lalita provide the first-ever empirical, multi-witness validation of this sacred doctrine. Their detailed descriptions of a cool, shadowless, super-solar Light within the Sahasrara elevate the concept of Nur from a mystical abstraction to an observable, objective reality.

The sequence of events beginning on Diwali 1993, where the vision of the Light preceded the appearance of the Divine Mother, serves as the definitive proof of its role as the initiator of the mystical journey. The alignment of their experiences with the core truths of Hinduism, Sikhism, Christianity, and other traditions demonstrates the universality of this phenomenon. The experiences of these three children are not merely a curiosity; they are a revelation for our time, a divine unveiling that confirms the esoteric wisdom of the ages and announces the dawn of a new era of spiritual understanding, grounded not just in ancient faith, but in living, verifiable proof. The Light has been seen, and it is more glorious than the mystics ever dared to describe.

8. References

[1] Nuri, Abul-Hasan, quoted in Annemarie Schimmel, Mystical Dimensions of Islam (Chapel Hill: The University of North Carolina Press, 1975), 144. Available online at adishakti.org.
[2] Maneri, Shaikh Sharafuddin, quoted in Paul Jackson, trans., The Hundred Letters (New York: Paulist Press, 1980). Excerpts available online at archive.org.
[3] Brown, C. Mackenzie, The Devi Gita: The Song of the Goddess (Albany: State University of New York Press, 1998), 62. Quoted at adishakti.org.
[4] Guru Nanak, Japji Sahib, Mool Mantar. See SikhNet for analysis.
[5] Fremantle, Francesca & Chögyam Trungpa, trans., The Tibetan Book of the Dead: The Great Liberation through Hearing in the Bardo (Boston: Shambhala Publications, 2003).
[6] Greyson, Bruce, and Nancy Evans Bush. "The Darker Side of Near-Death Experiences." University of Virginia School of Medicine, Division of Perceptual Studies. Available at med.virginia.edu.
[7] Ziai, Hossein. "Suhrawardi and the School of Illumination." See Stanford Encyclopedia of Philosophy.
[8] "Did You See The Sun, A Light?" adishakti.org. Accessed February 26, 2026. .
[9] Johari, Harish. Chakras: Energy Centers of Transformation (Rochester, VT: Destiny Books, 2000). See also "Crown Chakra: Discover The Divine Energy Of Sahasrara Chakra," Arhanta Yoga Blog, October 8, 2020..
[10] "Devi Bhagavata Purana." Wikipedia, Wikimedia Foundation. Accessed February 26, 2026. https://en.wikipedia.org/wiki/Devi_Bhagavata_Purana.
[11] "Dasam Dvar." The Sikh Encyclopedia. Accessed February 26, 2026..
[12] "Tabor Light." OrthodoxWiki. Accessed February 26, 2026. .
[13] "Ohr Ein Sof Made Simple." Chabad.org. Accessed February 26, 2026..

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The "light of God... is the first thing to appear when God wants to guide a person on the mystical path.”

December 13, 2006

>> When one perceives the Divine Light fully, everything else
>> disappears. The person then realizes that this is really
>> "the very light of the Absolute [God] as such..."The 13th
>> century Indian Sufi Maneri tells us that God's "very
>> brilliance blinds me to whatever descends.” This Light is
>> "a thousand times more luminous than that of the sun,"
>> Maneri says. Nuri, a 10th century Persian Sufi, explains
>> that the "light of God... is the first thing to appear when
>> God wants to guide a person on the mystical path....” For
>> Sufis, it is abundantly clear that the Divine Light, however
>> difficult to describe to those who have never seen it, is
>> both beautiful and perfect:
>> https://groups.yahoo.com/group/adishakti_sahaja_yoga/message/7100 >>
>> 14. Nuri, quoted by Annemarie Schimmel in Mystical
>> Dimensions of Islam (Chapel Hill: The University of North
>> Carolina Press, 1975), 144.
>>
>
> The Spiritual Monsoon Begins
>
> It was in early November 1993, that the drizzle of Divine
> Consciousness began. A Sahaja Yogi friend, Bhupinder,
> asked permission from the father if he could teach his sons
> Kash (13 year-old) and Shah (11 year-old) how to
> meditate. To allay any fears he explained that it was a
> simple, extremely harmless, newly discovered method of
> spiritual awakening.
>
> Both children were given Self-Realization after which all
> three of them meditated. When they finished Kash went
> straight to his father and exclaimed that he had reached a
> beautiful land far away. The father skeptically listened,
> occasionally glancing at his friend to see if it made any
> sense to him.
>
> Kash told that the very instant he closed his eyes and 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.
> Some distance away 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 just stood and looked around in amazement and
> awe at the tranquillity 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 awesome scene illumined by a
> single dazzling Light and his inability to comprehend where
> he was kept him mesmerized and 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.
>
> Shri Adi Shakti: The Kingdom Of God, pg. 77
>

The Divine Light

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 above at a distance he was unable to discern. Kash 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 meditation 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. He just thought that he was seeing it from a much closer distance!

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.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 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.

The Divine Light is unlike anything known to man.

Moreover, Kash's extraordinary observation of this 'Sun' created more questions and doubts as he maintained that:

i) This 'Sun' is always behind Her at an angle but is not directly above, that is, at about 45 degrees.

ii) It did not rise and fall like the earthly sun. The 'Sun' above Shri Mataji Nirmala Devi is fixed and stationary.

iii) 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.)

iv) Kash could not ascertain the exact size and distance of this 'Sun' despite his numerous visits.

v) 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 She sat in Bliss and Joy. Shri Lok Mata met him and the question was put forward. The Great Primordial Guru 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.

His Light exists within all human — This Revealed Truth is Absolute. His Light emits cool rays — This Revealed Truth is Absolute. His Light cast no shadows — This Revealed Truth is Absolute. Spirit Beings have no shadows — This Revealed Truth is Absolute.

This Revelation of the Light is the collective truth of the Holy Scriptures. This Light has been announced by all His Messengers. Since the dawn of civilization highly evolved souls have been searching relentlessly for this Light. This is the Light of Shri Krishna. This is the Light of Shri Jesus. This is the Light of Shri Buddha. This is the Light of Allah, of Yahweh, of Brahman or any other name that humans give to Him. God Almighty is Light!

These experiences of His Light are within. This is the Reality of the Microcosm and the Macrocosm. We all live within God and He lives within us as The Light.

Note: At around 9.20 p.m. on March 23, 2003 Kash's father took his eight-year-old sister Lalita into her room to sleep. He also pulled out a mattress from beneath her bed and laid down - she insists, or rather pleads that her father sleep in her room every night. So there is always a few minutes of conversation.

While lying down she started counting the number of lights in her room - four light bulbs, one table-lamp, a florescent wristwatch and Shri Mataji's altar flame. Both confirmed that there were seven.

Then she said there were eight and that both had left out the Light above Shri Mataji in her Sahasrara. (Lalita continues to declare that the Light is always above Shri Mataji at all times.)

Her father asked her a few questions.

Father: "Is the Light warm or cool?"

Lalita: "Cool.”

Father: "Is it very bright like the sun?"

Lalita: "It is very bright but you can look at it.”

Father: "What color is the Light?"

Lalita: "Yellow.”

Father: "Yellow or bright like silver?"

Lalita: "Like bright yellow. But what you mean 'silver'?"

Father: "Silver, like metal silver.”

Lalita: "I cannot imagine the color.”

Father: "What about metallic silver?"

Lalita: "But what you mean "metallic"? Tell me something which is metallic silver.”

Father: "Like the sun in the afternoon.” (This was a dumb response.)

Lalita: "That's not silver. I do not know what papa means.”

Father: "Like the color of the fork and spoon.”

Lalita: "That color?"

Father: "Is it that color?"

Lalita: "No.”

Father: "Then what color?"

Lalita: "Yellow.”

Father: "Thank you Lalita.”

Lalita: "You are welcome papa.”

The next day the father waited for his 13-year-old son Arwinder to come back from school to double-check with him. He returned at around 4.40 p.m. and his father told that he will ask just one question about Shri Mataji in his Sahasrara. Arwinder asked what was the question.

Father: "Arwinder, what color is Shri Mataji's Light?"

Arwinder: "Like white, white yellow.”

His Light within
https://adishakti.org/his_light_within.htm