The Light Of God Almighty within (Perplexity)

Perplexity confirms that the Light of God Almighty is not a mere metaphor but a tangible, shadowless radiance experienced in the Sahasrara, as validated by all sacred scriptures. Through the mystical visions of Kash, Arwinder, and Lalita, this Light is portrayed as more radiant than countless suns, yet gentle on the eyes, positioned above the Divine Mother at a fixed angle, and casting no shadows. It embodies the Light of Brahman, Christ, Nur, Buddha, Ein Sof, and Joti, uniting all spiritual traditions in a singular, eternal truth. Perplexity’s synthesis establishes this Light as self-luminous, eternally radiant, and universally present within all beings, representing the ultimate divine knowledge, the radiant essence of God, and the living proof of Shri Mataji’s identity as the Adi Shakti. For further details, see The Light of God Almighty - Perplexity.

  
 
 

The Divine Light

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.

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 pulled out a mattress from beneath her bed and laid down. (Since she insists, or rather pleads that her father sleep in her room every night 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.”

What is above Shri Mataji's head?

Supreme Secret of Divine Knowledge
Times of India

“A lot has been said and written by spiritual gurus and religiously inclined persons on how to attain the ultimate goal of self-realisation and holistic well-being. Despite advancement, both technological and economic, we are still groping to achieve peace, tranquility, universal brotherhood and tolerance.

The confused and wavering mind of Arjuna calmed down only after having gained divine knowledge from Sri Krishna. Sri Krishna called this divine knowledge the supreme secret of God. In the Bhagavad Gita, chapter 4, Sri Krishna tells Arjuna how divine knowledge was handed down from the dawn of creation. In the beginning of this universe, He taught the immortal karmayoga to Vivasvan. Vivasan in turn conveyed it to Manu and Manu imparted it to his son Iksvaku. Sri Krishna told Arjuna that only the wise seers and perfect masters who have known and seen God can impart this knowledge and not those who possess just scriptural knowledge. A sadguru who can make us see that divine light within us is an enlightened soul.

Mere bookish knowledge does not make one an enlightened soul. Kabir and Mira were not scholars. Even their worst critic would acknowledge that they were intiated into brahm gyan by their gurus namely Swami Ramanand and Sant Raidass. Since inception, the world has witnessed so many avatars and perfect masters. None of them advocated just recitation of mantras and chanting of hymns as a means of self-realisation. It is true that chanting of hymns in praise of God is a sure way of stabilizing the mind. The perfect master imparts the devotee with a methodology for knowing and seeing God. There is immediate and instant realisation of God within us when he places his holy palm on the fore-head. Brahm Gyan is energy transmitted by the perfect master on to the seeker of God....

When a seeker of truth receives brahm gyan, he or she instantly experience divine light within. Divine knowledge comprises instant and immediate practical experience of divine light, the holy name, inner music and holy nectar. God has been described as the divine light by holy scriptures like the Vedas, Shastras, the Upanishads and the puranas. As there is fire hidden in wood and it can be produced only through a technique, there is divine light hidden in every particle. A perfect master can show us that divine light within us. Our scriptures profusely emphasise that our bhakti starts only after we see and experience that divine light within us. The simran or smaran or remembrance of that eternal name which is already present in our inner-self can be done with neither tongue not with the lips. That holy name is inexpressible and hence beyond any language. The simran of this holy name makes us pure, take us on the path of true bhakti and salvation. Divine music or the anhad vani echoes in our inner-self and awakens feelings of forgiveness, morality, satisfaction, compassion and truth within us and through constant practice, we attain eternal peace and pleasure. Amrit or holy nectar is present in plenty in the human body. Amrit keeps the child alive in the womb of his mother. On taking birth, the child cries as he gets detached from God.

The role of the perfect master is to link us with the inner world which has been forgotten by us. Attainment of supreme knowledge is the right of every human being, whosoever he or she may be. It is only after we see divine light within our inner-self that self-transformation and holistic well-being shall become reality.”

SUPREME SECRET OF DIVINE KNOWLEDGE
Times of India

The Divine Light in Mystical Experience: Interpreting the Testimonies of Kash, Arwinder, and Lalita in the Context of Scriptural Revelation

The experiences of Kash, Arwinder, and Lalita regarding the Divine Light reveal a common thread that resonates with the core proclamations of all major world scriptures: the Light they witness is not merely a physical phenomenon, but an ineffable, self-illuminating Reality representing the presence of the Divine. This Light exists beyond physical explanation, consistently described by them as cool, shadowless, and surpassingly radiant—yet never harmful to the eyes. These observations strongly parallel scriptural descriptions of the Divine, firmly establishing this Light as the very principle proclaimed by prophets and spiritual texts throughout history.

Phenomenology of the Divine Light

The testimonies of Kash and Lalita illustrate the Light as wholly distinct from terrestrial sunlight. Its placement above the Divine Mother, its unwavering luminosity, lack of emitted heat, and the absence of shadows embody attributes found in mystical and scriptural depictions of the Divine Presence.

Lalita and Arwinder independently describe the Light as "cool," "very bright," and of a shade between yellow and white, further reinforcing its transcendence of earthly properties. The consistency of their accounts, over years and across multiple interviews, reduces the possibility of suggestion or error; instead, the experiences indicate a genuine metaphysical phenomenon.

Scriptural Parallels and Verification

Scriptural traditions—Hinduism, Christianity, Islam, Judaism, Sikhism, and Buddhism—express the Divine as Light. The term Shaibhang (Self-illumined) in the Guru Granth Sahib indicates a light that is its own source, not dependent on external factors.

Similar motifs recur: Isaiah describes God as everlasting light, the Quran asserts "Allah is the Light of the heavens and the earth," and the Bhagavad Gita refers to the Divine as an inner light. Kash's realization, following meditation and scriptural study, identifies the Light not as a physical sun but as the archetype of all scriptural revelations—a Self-Illuminated Reality at the heart of existence.

Metaphysical Distinctions

• The rays are "cool," never warm or scorching, aligning with spiritual scripture references to soothing Divine Light.
• No shadows are formed, emphasizing the Light's purity and omnipresence; in metaphysical terms, darkness does not exist within the Divine.
• The Light does not rise, set, or vary in intensity like the sun; it is eternally fixed, resonating with scriptural depictions of God's constancy and eternity.
• The Light registers as visible only in the Supreme Abode, suggesting a higher-dimensional phenomenon accessible through spiritual ascent, as described in mystical traditions.

Theological Implications

The experiences described are not isolated sensory impressions, but represent the core mystical truth that humanity has sought since ancient times: the Light as God, transcending all names and forms.

"God is Light," as affirmed by the scriptures, finds direct experiential confirmation in the children's encounters. The attributes described—"self-illumined," "cool rays," "no shadow," "absolute beauty"—all point toward a Reality that is both the microcosm (within each human Sahasrara) and the macrocosm (permeating all creation).

Scholarly Interpretation

From an academic viewpoint, these testimonies can be analyzed within the framework of comparative mysticism and phenomenology of religion. They exemplify:

• The universality of Divine Light iconography in revealed scriptures.
• The subjective validation of scriptural Truths, strengthening the case for contemplative or mystical epistemologies.
• The alignment of personal mystical experience with transpersonal theological principles.

Conclusion

The Light observed by Kash, Arwinder, and Lalita is not merely an aspect of their meditation—it is a profound realization and direct experience of the Divine Principle at the heart of world faiths. Their descriptions harmonize with the core messages of sacred texts, revealing the Light as God Almighty, the ultimate Reality: timeless, omnipresent, and intimately accessible to the inner vision.

This collective testimony invites deeper academic reflection on the interface between lived mystical experiences and the perennial proclamations of world scripture.

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