Nonetheless, it is possible to deny that it has come at the earliest stages of its historical development.

There has been nothing written about Sahasrara (Kingdom of God) before. In none of the scriptures Sahasrara is described. Nobody knew anything about Sahasrara. They just left it at the Agnya Chakra — finished! They could only go until Agnya and nothing has been written about Sahasrara so far. And there is no mantra written about Sahasrara.
The Paraclete Shri Mataji
The Announcement, Sahasrara Puja, Fuiggi, Italy—May 6, 1990

The Kingdom is not a thought, but a state: the blossoming of the Sahasrara, where the mind’s questions dissolve in the silent union of spirit with Spirit. Its seeming vagueness is the mind’s own limit. No idea can contain it—it is known only when the thousand-petalled lotus opens and thought itself is transcended in pure awareness. The promised Guide comes not to explain, but to awaken. To open the Sahasrara within, making the living connection. The door is unsealed, the path clear—yet each must make the inward ascent. Thus, the Kingdom remains a mystery not because it is hidden, but because it is too near: it is the very crown of our own consciousness, awaiting not understanding, but direct, silent experience.

February 6, 2007

Dear devotees of the Holy Spirit,

Namaskaar - i bow to the Comforter who resides in you!

Without question Jesus Christ is the one who spoke about the Sahasrara, which He called the Kingdom of God within. Two millennia ago it was as difficult, as it is still today, to explain this Divine Sanctuary within to the ignorant masses. It is indeed a most complex subject to comprehend. (What have SYs understood about it so far, other than its location and petty descriptions?) Thus the only way Jesus could explain was by using parables such as the Seed Growing by Itself (Mark 4:26-29), the Mustard Seed (Mark 4:30-32), the Hidden Treasure and the Pearl (Matt 13:44-46), New and Old Treasures (Matt 13:51-52). Of course the masses did not understand then, and it is the same today. Despite two millennia of theological brainstorming it is still as vague and unfathomable as ever.

But Jesus attached immense importance to this assured mode of liberation and eternal life:

"Central to the synoptic gospels is Jesus' proclamation of the Kingdom of God. Jesus' primary mission to his people was to offer them the possibility of eschatological salvation, which, for the most part, he expressed by the term 'Kingdom of God.'"
Jesus Parabolic Teaching about the Kingdom of God
www.abu.nb.ca/Courses/NTIntro/KingdGod2.htm

So important was its attainment that Jesus even asked His devotees to pluck out the adulterous eye, or cut off the stealing hand or fleeing foot to prevent future sin. It was far, far better to live a hard life without sinning sight or limbs, and be assured of entrance to the eternal Kingdom of God. In short, even the most painful and difficult of sacrifices were petty in comparison to the reward of heaven for living a righteous life specifically when the appointed hour and call comes to enter it i.e., during the Last Judgment. It is extremely important to understand that Jesus was clearly speaking about the fulfillment of the eschatological promises; the appointed time when the mysteries of His Kingdom of God within would be finally understood. Only after such enlightenment will humans be willing to sacrifice everything for the sake and surety of the final judgment:

"The entrance of which Jesus speaks is a future entrance, coincidental with final judgment; in fact, one must pass through final judgment in order to enter the Kingdom of God as future or life."
Jesus Parabolic Teaching about the Kingdom of God
www.abu.nb.ca/Courses/NTIntro/KingdGod2.htm

So how did Jesus expect the masses to enter it in future if the Kingdom of God (Sahasrara) within remained unfathomable, as was the case two millennia ago? That is why He promised to send the Comforter in the name of the Father who will explain all that He was unable two millennia ago. Without question, giving testimony and evidence of Jesus' Kingdom of God within had to be the Comforter's main task. After all, such priceless knowledge would lead to the possibility of eschatological salvation for humanity. Those bearing witness on Her behalf have given their testimonies at https://adishakti.org. Thus Jesus Christ did indeed speak the truth to the ignorant masses who had absolutely no clue what He was talking about. It is this new treasure (of knowledge about the Kingdom of God within) that completes the fulfillment of the eschatological promises:

"Indeed, this conception of eschatological salvation is common in second-Temple sources, having roots in the Old Testament. Jesus' conception of the Kingdom of God, however, is that it begins inconspicuously, so that it is possible to deny that it has come at the earliest stages of its historical development."
Jesus Parabolic Teaching about the Kingdom of God
www.abu.nb.ca/Courses/NTIntro/KingdGod2.htm

It takes considerable time, faith, knowledge, explanation and intelligence for humans to grasp the priceless value of this new treasure. To accomplish this immense task the Comforter spent more than three decades of Her life. She has also declared that the Last Judgment and Resurrection has begun. This is the final judgment that Jesus Christ foretold one must pass in order to enter the Kingdom of God. The time to enter it during the Last Judgment and Resurrection has come, today, as these lines are read. Nonetheless, "it is possible to deny that it has come at the earliest stages of its historical development." It is therefore imperative that this message be sustained at all times against all odds and resistance.

Thus the Kingdom of God within is not about petty chakras and their locations which most SYs are peddling to emancipate humanity. Only fools will take out an eye or cut off a limb to realize the same.

Regards to all,

jagbir

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The Persistent Enigma of the Kingdom of God: An Analysis of its Enduring Vagueness

I. Introduction

Despite two millennia of theological brainstorming, the Kingdom of God is still as vague and unfathomable as ever. This enduring enigma persists even after the Paraclete, Shri Mataji Nirmala Devi, spent four decades lecturing on Jesus Christ and His Kingdom of God within. The central paradox is that while evidence of children entering this Kingdom has been documented since 1993, the concept remains largely incomprehensible to the wider world. This paper will argue that the Kingdom of God remains vague not due to a lack of explanation, but because of fundamental limitations in human consciousness and the ineffable nature of spiritual experience. The Kingdom is not a concept to be intellectually grasped, but a state of being to be experientially realized.

II. Historical Context: Jesus and the Kingdom of God

The proclamation of the Kingdom of God was central to Jesus' mission. However, its nature was so profound and counter-intuitive to the prevailing consciousness that He resorted to parables to convey its meaning. The parables of the mustard seed, the hidden treasure, and the pearl all hint at a reality that is both immanently present and transcendentally valuable. Jesus spoke of a future entrance into the Kingdom, contingent on a final judgment, yet also declared that the Kingdom of God is within you (Luke 17:21). This paradoxical teaching left his contemporaries, and subsequent generations, in a state of confusion. The Kingdom was a present reality that was also a future hope, an inner state of being that was also an external reign of God.

III. The Promise of the Paraclete

Recognizing the limitations of his audience, Jesus promised to send a Comforter, the Holy Spirit or Paraclete, who would guide humanity into all truth (John 16:13). This divine messenger would reveal the deeper mysteries that Jesus could not fully explain. Adishakti.org posits that Shri Mataji Nirmala Devi is this promised Paraclete. Her opening of the Sahasrara (the thousand-petaled lotus at the crown of the head) on May 5, 1970, is presented as the pivotal event that made the Kingdom of God accessible to humanity on a collective scale. For the next four decades, Shri Mataji dedicated her life to explaining the significance of this event and the nature of the Kingdom of God within.

IV. Shri Mataji's Teachings on the Kingdom of God

Shri Mataji's teachings directly equate the Kingdom of God with the Sahasrara chakra. Entry into this Kingdom is achieved through the awakening of the Kundalini energy, which resides at the base of the spine. This awakening, known as Self-Realization, is the second birth that Jesus spoke of. Shri Mataji provided detailed descriptions of this inner spiritual reality, often with specific dates and locations for her pronouncements.

Through the practice of Sahaja Yoga, Shri Mataji sought to make the experience of the Kingdom of God a tangible reality for all. Yet, despite these extensive teachings and the experiential path she offered, the Kingdom remains a mystery to the vast majority.

V. The Paradox: Despite Explanation, the Kingdom Remains Vague

The central paradox lies in the fact that even with decades of detailed explanations from the promised Paraclete and documented evidence of children entering the Kingdom since 1993, the concept remains as vague as ever. This suggests that the problem is not a lack of information, but a fundamental disconnect between the nature of the Kingdom and the capacity of the human mind to comprehend it. The gap between intellectual knowledge and experiential realization appears to be the primary obstacle.

VI. Analysis: Why the Kingdom Remains Unfathomable

A. The Consciousness Barrier

The Kingdom of God is a state of consciousness that transcends the normal human waking state. It cannot be grasped by the intellect alone, as it operates on a different plane of reality. Language, by its very nature, is a product of the rational mind and is therefore inadequate to describe a trans-rational experience. The attempt to define the Kingdom in words is like trying to capture the ocean in a teacup.

B. The Conditioning Problem

Human beings are heavily conditioned by their cultural and religious backgrounds. These conditionings create a filter through which all new information is processed. As Shri Mataji herself pointed out, even those who came to her were often still attached to their old religious identities, preventing them from fully embracing the new reality she offered.

C. The Paradox of the Ineffable

The Kingdom of God is, by its very nature, ineffable. It is an experience that cannot be communicated, only had. The attempt to explain it is like trying to describe the taste of a mango to someone who has never eaten one. No matter how detailed the description, it can never replace the direct experience.

D. The Evolutionary Dimension

The entry into the Kingdom of God represents an evolutionary leap in human consciousness. Not all individuals are at the same stage of their spiritual evolution, and therefore not all are ready to make this leap. The timing of this transformation is a deeply personal and individual process.

E. The Nature of Spiritual Experience

Spiritual experience is subjective and personal. While the effects of this experience may be observable (such as the cool breeze of the Holy Spirit), the experience itself remains internal. The verification of this experience is therefore a challenge for those who have not had it themselves.

VII. Conclusion: Drawing Our Own Conclusion

The Kingdom of God remains vague and unfathomable not because of a lack of explanation, but because it is not a concept to be understood, but a reality to be experienced. The teachings of Jesus and Shri Mataji are not meant to be intellectual treatises, but roadmaps to a higher state of consciousness. The vagueness of the Kingdom is not a flaw in the explanation, but a reflection of the limitations of the human mind. The ultimate reason for its enduring mystery is that the Kingdom of God is a state of being that transcends thought. It requires a transformation of consciousness, not an accumulation of knowledge. The role of the Paraclete was not to make the Kingdom comprehensible, but to make it accessible. The door has been opened, but each individual must walk through it themselves. The Kingdom of God remains an enigma because it is a call to a journey, not a destination to be described.

VIII. References

[1] Shri Mataji Nirmala Devi, The New Age Has Started, Houston, USA, October 6, 1981. Available at adishakti.org
[2] Shri Mataji Nirmala Devi, Sahasrara Puja, Paris, France, May 5, 1982. Available at adishakti.org
[3] Shri Mataji Nirmala Devi, Christmas Eve Puja Talk, Pune, India, December 24, 1982. Available at adishakti.org

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The Ocean and the Wave: Why Direct Experience is the Only True Basis for Proof

I. Introduction: The Primacy of Direct Experience

In the realm of spiritual inquiry, the question of proof is paramount. How can one verify the existence of realities that transcend the senses and the intellect? The ancient Indian text, the Yoga Vasistha, offers a profound answer: “Even as the ocean is the substratum of all the waves, direct experience alone is the basis for all proofs—the direct experience of truth as it is.”[1] This statement posits that for transcendent truths, such as the nature of the Kingdom of God (the Sahasrara Chakra), all forms of indirect knowledge—be it scriptural authority, logical inference, or the testimony of others—are ultimately secondary to one's own direct, personal realization. This paper will explore this epistemological stance, using the ocean-and-wave metaphor as a central framework to argue that direct experience is not merely one form of proof among many, but the very foundation upon which all spiritual certainty must be built.

II. The Ocean-Waves Metaphor Explained

The metaphor of the ocean and its waves is a cornerstone of non-dual philosophies like Advaita Vedanta. In this analogy, the individual soul (jiva) is likened to a wave, a temporary form that rises from the ocean, possesses a seemingly separate identity for a time, and then subsides back into the whole. The ocean itself represents the totality of the manifest universe (Ishvara). However, the crucial insight of the metaphor is that both the wave and the ocean are, in essence, nothing but water. This water is the ultimate, non-dual reality (Brahman), the formless substratum of all existence.[2]

The metaphor is often misunderstood as suggesting a "merging" of the individual into the whole upon enlightenment. However, its true power lies in revealing that the separation was illusory from the start. The wave was never separate from the ocean; its reality was always the water. Similarly, the individual soul is never truly separate from the ultimate reality of Brahman. The goal of spiritual practice is not to become something new, but to directly experience the truth of what one already is. This realization cannot be an intellectual concept; it must be a direct perception of the "water" of consciousness that constitutes one's true Self.

III. Epistemological Foundations: Knowledge Through Experience

The Yoga Vasistha champions a radical epistemology that prioritizes direct experience (pratyaksha) above all other means of knowledge. It boldly asserts that truth must be validated through personal realization, regardless of its source.

This perspective challenges the very notion of blind faith and external authority. It suggests that scriptures and teachers are valuable only insofar as they point the way to direct experience. They are maps, not the territory itself. The ultimate proof of the map's accuracy lies in arriving at the destination and seeing it for oneself. Without this personal verification, even the most sacred texts remain a collection of unproven assertions.

IV. The Problem of Indirect Knowledge

Relying on indirect, conceptual knowledge for spiritual truth is fraught with peril. The intellect can grasp descriptions, but it cannot access the essence of the thing described. One can read a thousand books about the taste of a mango, but the knowledge gained is of a completely different order than the knowledge that comes from a single bite. The Yoga Vasistha warns that incomplete, intellectual knowledge can lead to "confusion worse confounded."[1]

When dealing with the Kingdom of God, a state of consciousness that transcends the mind, intellectual knowledge is particularly inadequate. The mind attempts to objectify the experience, to turn it into another concept to be analyzed and categorized. But the Kingdom of God is not an object of experience; it is the very "experiencing intelligence" that is the substratum of all experience. As the Yoga Vasistha states, this intelligence "itself becomes the experiencer, the act of experiencing, and the experience."[1] To grasp this reality, the mind must become silent, allowing for a direct perception that is unmediated by thought.

V. The Sahasrara as the Gateway to Direct Experience

In the context of the teachings of Shri Mataji Nirmala Devi, the Sahasrara Chakra is the door to the direct experience of the Kingdom of God. The awakening of the Kundalini energy is the mechanism that opens this door, leading to the state of Self-Realization. This is not a philosophical concept but a tangible, verifiable event. The proof of this inner awakening is the experience of a cool breeze (Chaitanya) on the palms of the hands and above the head. This physical sensation serves as the direct, empirical evidence of a transcendent reality.

This direct experience bypasses the need for intellectual assent or blind faith. It is a self-validating "direct experience of truth as it is." The individual does not need to believe in the Kingdom of God; they can feel its reality flowing from their own being. This is why children, who are less encumbered by intellectual conditioning, can often access this state more readily. Their experience is pure, unmediated by the layers of concepts and beliefs that obscure the direct perception of adults.

VI. Conclusion: Why Direct Experience Alone Suffices

The enduring mystery of the Kingdom of God is not a failure of revelation, but a testament to its profound nature. It is a reality that cannot be contained within the confines of language or logic. As the ocean is the substratum of the waves, so is the silent, experiencing intelligence the substratum of all reality. The only way to prove the existence of the ocean is to become one with it, to realize that the wave was never separate from it in the first place.

Intellectual knowledge can create a map, but it cannot provide the journey. Scriptural authority can offer inspiration, but it cannot bestow realization. Ultimately, the only basis for proof is direct experience. The awakening of the Kundalini and the opening of the Sahasrara provide this proof, not as a conclusion to a logical argument, but as a self-evident, lived reality. In the final analysis, the truth of the Kingdom of God is not something to be believed, but something to become.

VII. References

[1] Swami Venkatesananda. The Concise Yoga Vasistha. State University of New York Press, 1984, pp. 35-36.
[2] Dennis. "Wave and Ocean." Advaita Vision, 14 July 2016, www.advaita-vision.org/wave-and-ocean/.