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Truth (about all religions)
is a pre-condition for harmony
From: "jagbir singh" <adishakti_org@yahoo.com>
Date: Mon Jan 16, 2006 1:22 pm
Subject: Truth (about all religions) is a pre-condition for
harmony
> >
> >
> > Dear Semira,
> >
> > Definitely and without question the Divine Message will
triumph
> > over the organization itself. In future more and more
people will
> > embrace its central message of evolving into the eternal
spirit
> > that all religions, holy scriptures and prophets have
since time
> > immemorial upheld. The Divine Message is a spiritual
sanctuary, a
> > beacon of hope, joy, peace of eternal life to all
humans. The
> > Shakti/Holy Spirit/Ruh/Aykaa Mayee is the Divine
Feminine that
> > gives Self-realization/Birth of Spirit/Baptism of
Allah/Opens
> > Dasam Dwar for humanity to enter the Sahasrara/Kingdom
of
> > God/Niche of lights/Inner Sanctuary within where
Brahman/God
> > Almighty/Allah/ Waheguru resides as THE LIGHT. Semira,
not only
> > the current Sahaja Yoga organisation but all religious
> > organizations as well have merely been intended as
temporary
> > vehicles and starting points for the Divine Message.
> >
> > jagbir
> >
> >
>
> i would like to add that the Shakti/Holy Spirit/Ruh/Aykaa
Mayee is
> not really an intellectual premise but a faith experience
of the
> Divine Message. Immediately after the Divine Feminine
gives Self-
> realization/Birth of Spirit/Baptism of Allah/Opens Dasam
Dwar the
> seeker will feel the Cool Breeze, the Ruach or Breath of
God,
> flowing rom his/her hands and head. The Holy Spirit is
indeed a
> daily experience of His Breath for the rest of your life.
The
> Divine Message is a spiritual sanctuary, a beacon of hope,
joy,
> peace of eternal life to all humans.
>
> "So we must know that it's a new explosion. That's why I
call it
> Blossom Time, that we are definitely spiritual people. We
have got
> spirituality and that the Divine is working. So the Kali
Yuga is
> finishing. Now it is the Krita Yuga ...
>
> Krita Yuga means at the Time when this All-Pervading Power
has
> started acting. Nobody felt the Cool Vibrations. Can you
believe
> that? It was never related to any science. It was never
related to
> physical science especially. So I must say the achievement
of
> Sahaja Yoga is tremendous ... The All-Pervading Power
has started
> acting as I am on Earth!" (Shri Mataji Nirmala Devi)
>
> Just a handful of humanity is stirring to the faintest of
Light
> discernible at the earliest breaking of the Divine Dawn.
They are
> the SYs who daily experience His breath flowing through
their hands
> and head, and meditate on His Spirit within. They truly
understand
> that the Shakti/Holy Spirit/Ruh/Aykaa Mayee is not really
an
> intellectual premise but a faith experience of the
Resurrection and
> Last Judgment. All religious organizations have merely
been
> intended as temporary vehicles and starting points for the
Divine
> Message, the collective culmination of God's Plan for
humanity.
>
> jagbir
>
>
And no matter what our religious background, we must always
proclaim
the Truth about all religions as a pre-condition for
harmony. The
Divine Message is a collective Truth that embraces all
religions,
holy scriptures and prophets. Those following the Divine
Message
practise the basic courtesy of speaking the truth about each
other's
religion, embracing all in the process.
jagbir
——————————————————————————————————-
Quest For Harmony
by Valson Thampu
18 May, 2003
The stark truth is this: communal harmony is a logical
impossibility.
Otherwise, we would have attained it by now; or, at least,
made some
progress in that direction. Instead, we seem to be going
from bad to
worse. As a matter of fact, the idea of "communal harmony"
seems to
be a logical contradiction. Harmony can never be communal;
for
communalism — the word "communal" being the adjective in the
Indian
context — is necessarily disharmonious. What we ought to
seek is
not "communal", but "spiritual harmony".
Harmony among religions is possible, provided we are willing
to shift
from religion to spirituality. The seed of communalism is
inherent in
religion as religion. One indication is the inner decay of
religions
indicated by the growing gulf between their scriptural
ideals and the
norms that shape the lives of religious communities. Our
practical
life contradicts the spiritual ideals we endorse in theory.
The
spirit of negativity dominates the inter-religious space and
shapes
religious attitudes. It is this that leads us to mistake our
neighbours to be the enemies of our faith. Though all
religions
recommend values such as generosity, selflessness and
charity,
increasingly people resort to religion only to secure
limitless and
unmerited advantages in this world and the next. It is this
covetousness that fuels corruption in public life and
communalises
politics. Selfishness is the source of injustice, cruelty
and
exploitation. Today the more religious zeal a person has,
the more
selfish and heartless he is apt to be.
Only those who are at the wrong end of the communal stick
care for
communal harmony. That, in itself, proves that we do not
deem harmony
among religions to be basic to our spirituality. It is only
an
indulgence in nice sentiments in times of difficulty. Come
normality,
it is business as usual; and all it matters is that we must
thrive at
all costs and every game plan, communal or otherwise, that
helps is
welcome. Our commitment to inter-faith harmony remains
unconvincing.
For all our sentimental endorsement of this ideal, it is
doubtful if
anyone is willing to make any adjustment to attain it.
There are two essentials for spiritual harmony. The first is
to
spiritually renew and reform religions. This involves
bridging the
gulf between scriptural and spiritual values on the one
hand, and the
practices, values and goals of the religious communities
concerned,
on the other. Secondly, the practitioners of a religion have
to
develop adequate sensitivity and due respect for the
religious
practices and sentiments of others. Rather than glory in our
differences as the markers of our superiority over others,
we need to
handle our spiritual heritage with humility and self-denial.
There is
an urgent need to evolve an inter-religious code through
mutual
consultation, within a framework that can accommodate the
genius of
each religion and minimise the offence of what is unique and
different.
India has been a confluence of religious plurality for over
two
millennia. But we are still far away from developing an
integrative,
inter-religious spirituality. Each religious constituency
has
remained until recently self-enclosed, except in respect of
festivals. The rise of rabid communalism now threatens to
disrupt
even this modicum of religious interaction. The time has
come for us
to work earnestly towards evolving a shared spirituality as
consonant
with the demands of a secular democracy blessed or burdened
with
religious plurality. The alternative to this is the slow but
steady
communalisation of the State apparatus, with unthinkable
consequences
for all citizens, especially the minorities.The bulwark
again the
communalist collapse of Indian democracy is the spiritual
renewal of
all religions, which has to be a prime inter-religious
agenda.
It is customary, in interfaith exercises, to play up
commonalities
and to sweep differences under the carpet. This is escapism
and self-
delusion. Differences are as significant and valuable as the
sameness
we share. The specific business of spirituality is to enable
us to
accept and, at the same time, transcend differences, which
is the
opposite of glossing over them. within a framework of
spirituality,
differences cease to be stumbling blocks and become a source
of
stimulation and enrichment. The problem is not in diversity
or
differences; the problem is in being infected by the
communal spirit
of negativity that disables us from relating to diversities
harmoniously. The ability to welcome and celebrate
differences is a
sign of spiritual robustness. Unless this is achieved, the
foundation
for religious harmony cannot be laid.
The task of paving the way for spiritual harmony has to
address also
the need to regenerate our culture of governance.
Communalism is the
alternative to good governance. It implies a reductive
redefinition
of the political discourse in terms of communal loyalties in
order to
deflect the attention of the people from their basic needs
and to
make them turn against their own welfare. It is when a
political
party fails in respect of good governance that it resorts to
the
desperate remedy of playing the communal card. What is
involved here
is the prostitution of bhakti (spiritual devotion), which is
the most
sacred sentiment humans are capable of. Because of the decay
in
religion, people mistake bhakti for blind devotion. Blind
devotion
makes people vulnerable to manipulation by the religious and
ruling
elite. This is the logic for the marriage between the
political and
religious vested interests, and communal discord is the
monstrous
birth from this marriage of convenience.
The more our culture of governance decays with the result of
aggravating human desperation, the more the people succumb
to
manipulation by political and religious demagogues. What
makes
communalism explosive is the psychology of mass-desperation
that
creates the ideal climate for inventing scapegoats and
hypothetical
enemies. It is in such an atmosphere that minorities are
easily
portrayed as the enemies of the nation and of Hinduism. In
this
respect, the Sangh Parivar is quite right in saying that
facts do not
matter. It is a total culture of negativity and the anxiety
contrived
within it that clinches the issue.
It is because of this that caricaturing the image of other
religious
communities is basic to every communal agenda. In this, not
only the
aggressive ideologues of majoritarian communalism but also
the
propagators and salesmen of minority communities too are to
blame.
Sweeping statements have been made in the past about other
faiths,
especially Hinduism, without trying to understand them in
depth and
in truth. The tendency to play up one's faith by playing
down the
faiths of others must be resisted at all costs. This is not
a
legitimate exercise of the right to propagate one's faith,
but an
abuse of it. We must practise the basic courtesy of speaking
the
truth about each other, without which the goal of spiritual
harmony
shall never be attained. Truth is a pre-condition for
harmony.
Quest For Harmony
By Valson Thampu
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