Light Upon Light!

Light emitting out from Brahmarhanra of Sahaja Yogis
What appears as underwater reeds is actually Allah's Light emitting out the top of the heads of a few Believers of Al-Qiyamah, with vibrations flowing out from the remaining Sahaja Yogis as they meditate on His Ruh, Shri Mataji Nirmala Devi. Allah has now fulfilled His Promise to complete the Revelation of His Light (surah 61.8 Al Saf), even though the Unbelievers may detest it!

Their intention is to extinguish Allah's Light with their mouths:
But Allah will complete (the revelation of) His light, even though the Unbelievers may detest (it.) 

Surah 61:8 Al Saff (The Battle Array)


All Unbelievers are invited to destroy this Revelation of Allah's Light.

The Parables Of Allah

Light upon Light!
Allah doth set forth parables for men: 
And Allah doth know all things.

Enlightened interpretation

Light upon Light!  The flame upon Fire! The spirit upon Spirit! Individual consciousness upon Cosmic Consciousness! The soul upon Supreme Soul! The drop upon Ocean! The finite upon Infinite!

Self-Realization is a spiritual experience that begins the final journey to the next Divine Dimension — the Spiritual Worlds; the Promised Paradise; the Kingdom of the Creator; the Realm of the Spirit; the Pure Land of Amitabha! 

On Earth the devotees prepare themselves for the metamorphosis into the spirit, cleansing their mind, body and soul of all impurities. As they ascend in spiritual consciousness all worldly desires are discarded as the nourishment of the Great Holy Spirit begins to fill them with a Bliss, Joy, and Truth, subtly destroying all anti-spiritual desires. It is truly the enlightenment of the inner self and union with the Universal Self, the light upon Light! Only those who have witnessed HIis Light in the Sahasrara — the Kingdom of God; the Niche of Light; the Thousand-Petal Lotus — know its awesome splendor.

"When your Sahasrara Chakra opens and the Kundalini reaches the top of your head, a type of spark becomes ready and as soon as the air of the fontanel expands in the Brahmarandhra, the grace of the Spirit enflames the latent fire and your Nadis illuminate themselves. Not all of them, but a good number. Not along most of their length, but along their contour. This is how you obtain illumination. Many things may happen, thanks to the seven centers of the Sahasrara: this Light enables you to see them, or actually you do not see them but they take place in your conscience, and this conscience opens in a self-integration."

Shri Brahmani Shri Nirmala Devi

(Brahmani [821st]: By 'Brahma' is meant the 'Anandamaya-Kosa' and 'Ani' means the tail or 'Pucchagra.' According to sruti 'Brahmapuccham pratistha' She dwells in the tail of 'Anandamaya-Kosa' or 'Ani' means one who moves the Reality to action, i.e., indwelling Power of Reality.)

Kash was again inquired about this Light on October 8, 1996, at 3:40 p.m. He reiterated that it is very brilliant and covers an indefinite area; that he could not determine if it was endless as he never saw the end of its limit. However, the luminosity is much more dazzling than the brightest sun ever witnessed on Earth. His brother, Arwinder, was also asked the same questions and he confirmed the same facts as Kash; that it very much brighter than the day light on Earth and had no idea how far it spread.

The previous recorded notes on Allah's Light, as witnessed by Kashwinder and Arwinder, are as follows:

Noted on the very first day of Self-Realization, early November 1993:

"Because the point of reference of any experience must be oneself, this integral vision of reality must first be seen with reference to oneself, only in the second place with reference to God. Knowledge of the true self-in-itself precedes knowledge of God: as the Muslims tradition puts it: 'Who knows himself, knows his Lord.' "       


Kash told that the very instant he 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. 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 stood there in peace and bliss, looking around in amazement and awe at the tranquility 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 boundless space illumined by a single dazzling Light and baffled by his inability to comprehend where he was, kept him 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.


Kash's narration of the Light after a few months:

There is a very bright, brilliant white Light that is always behind and above Shri Adhiparasakthi Shri Nirmala Devi. In spite of its dazzling brilliance one can look at it without ever hurting the eyes. Kash said that he could not determine the distance, size, or exact location for reasons unknown. At the Great Adi Shakti's place the sun, moon and stars do not exist. This Param-jyotih (Supreme Light) is only seen at Her Abode and nowhere else.

Arwinder's narration of the Light more than a year later:

On April 7, 1996, Arwinder was asked if he had seen any sun or light when meditating with the Great Celestial Mother. He immediately said that there was always a Light at Her place but it's not the sun. He was sure of the difference as this Light, though extremely bright, did not hurt the eyes. He added that unlike the Earth sun that blinds his eyes easily, one can look at this Light for as long as possible. However, he could not remember if there were shadows or not, as it had happened too long ago.

Arwinder's narration of the Light after three years later:

On February 23, 1998, at 11.40 a.m. he was again asked about this Light above Shri Mataji Nirmala Devi. He reconfirmed that it was always above Her. He was then asked if there were shadows or not. This time he immediately replied that there were none. He was asked if he was very sure. He replied he was.

Again, on July 10, 1998, at 10.35 a.m. Arwinder was posed the same question as to whether this Light caused any shadows. Again he replied there were none. He was absolutely sure.

Their intention is to extinguish Allah's Light with their mouths:
But Allah will complete (the revelation of) His light, 
Even though the Unbelievers may detest (it.)

surah 61:8 Al Saff (The Battle Array)
Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.

"The Sat is the Purusha, is the God who does not take actual part in the creation itself, but acts like a catalyst. The example can be like this that I am doing all the work, I am creating everything, but I have a Light in My hand. Without the Light I cannot do anything. Light is the support of My Work. But the Light does not in any way do anything about what I do. In the same way God Almighty is just the Witness, like a Light."

Shri Kamasevita Shri Nirmala Devi
Gruha Lakshmi, Diwali Puja, U.K. — Nov. 1, 1981


"As it is, on top of your head here, resides the God Almighty, Sadashiva. So when Kundalini touches that point your spirit gets awakened and the Light of the Spirit starts spreading and it starts acting on your central nervous system because automatically the vibration, the Chaitanya flow into your brain to enlighten your nerves."

Shri Gagananta-stha Shri Nirmala Devi
Realize Your Own Divinity, Italy — May 5, 1991


"References to Kundalini awakening, also called as Self-Realization, are seen in many ancient scriptures of all the religions. But the way in which most great prophets wrote made it hard to understand exactly what they were writing about. Nothing is blatantly stated and the Truth can often be ingeniously hidden. Unless one has Self-Realization this Knowledge of the Divine could be misinterpreted. It is only with Self-Realization that one can receive the total Joy of a great soul's prediction of Sahaja Yoga."

Shri Ranatkinkini-Mekhala Shri Nirmala Devi


"The nature of the Spirit is that it is an Universal Being within every individual. As there is one God Almighty His reflection on every human heart is the same, but the reflection of the Spirit varies because of the different type of reflectors. When this Spirit, which is the source of Joy and Truth, is connected through the Kundalini the human attention becomes enlightened. Thus one knows the Absolute Truth on our central nervous system and becomes a joyous collective being. The Spirit is reflected in the heart but the seat of God Almighty is above the fontanel bone area, above the apex of the head.

After this living force of Kundalini is connected to the All-Pervading Divine Power within a human being, it starts developing the spirituality of a person. One touches the spirituality within oneself, and grows into another dimension — the Fourth One.A1 Thus, a saintly and wise personality develops. The personality is the one which is unfolding itself naturally, spontaneously. But also by knowing how to handle this All-Pervading Power through the Knowledge of Purity one can evolve in a much faster way into that Dimension.

Once the Spirit starts shining fully in one's attention one actually becomes enlightened in the sense that one can see for oneself that one becomes one's own Guide, one becomes one's own Master. Then you don't need any guide, but you are the Master of your Self. In the past this process was limited to one or to very few persons but now a phenomena to allow en masse Realization was discovered about twenty years ago.

"There is the possibility that in the swing back from a mechanistic idea of life and society the human mind may seek refuge in a return to the religious idea and a society governed or sanctioned by religion. But organized religion, though it can provide a means of inner uplift for the individual and preserve in it or behind it a way for his opening to spiritual experience, has not changed human life and society; it could not do so because, in governing society, it had to compromise with the lower parts of life and could not insist on the inner change of the whole being; it could insist only on a credal adherence, a formal acceptance of its ethical standards and a conformity to institution, ceremony and ritual. Religion so conceived can give a religio-ethical colour or surface tinge, — sometimes, if it maintains a strong kernel of inner experience, it can generalize to some extent an incomplete spiritual tendency; but it does not transform the race, it cannot create a new principle of the human existence. A total spiritual direction given to the whole life and the whole nature can alone lift humanity beyond itself. Another possible conception akin to the religious solution is the guidance of society by men of spiritual attainment, the brotherhood or unity of all in the faith or in the discipline, the spiritualization of life and society by the taking up of the old machinery of life into such a unification or inventing a new machinery. This too has been attempted before without success; it was the original founding idea of more than one religion: but the human ego and vital nature were too strong for a religious idea working on the mind and by the mind to overcome its resistance. It is only the full emergence of the soul, the full descent of the native light and power of the Spirit and the consequent replacement or transformation and uplifting of our insufficient mental and vital nature by a spiritual and supramental supernature that can effect this evolutionary miracle."       

All such enlightened people follow a religion which is called as Vishwa Nirmala Dharma, meaning the innate Pure Religion within us. These people have actualized the enlightenment. They have actualized the baptism because they feel the Cool Breeze as Kundalini pierces through the fontanelle, and thus have become religious saints, Yogis, Yoginis, and seers — they are not like ordinary people — who know themselves within and know others in Collective Consciousness. They are the people who have achieved a state in which they know on their central nervous system that they are part and parcel of the Whole. It is not blind faith or lip service built of empty words. This is the subtle Knowledge of the Roots.

All the trees of modern civilization have grown outside. If we do not go to our roots and find out the fundamentals of our existence, these unbalanced, crazily expanded civilizations are going to be destroyed. It is very important and imminent that the world should try to take this attention towards finding out its roots. It is described in every scripture in some way or another, and has been extensively described in Indian scriptures ...

When the Kundalini is awakened the ten valances are awakened within. The religion becomes innate and our whole priorities change. For the religion in Sahaja Yoga is the Ultimate of every religion of any form. It is not limited to one religion, but it has the best of all the religions. All real religions are leading to one aim, to one goal. That goal is to achieve Self-Knowledge through our second birth. In Sanskrit language a bird is called as a Dwija — twice born — because first it is an egg, then it has second birth. In the same way a person who is enlightened and has known the Brahma is also known as Dwija.

This Dharma which is innate within us is awakened, by which they know that all the religions have come out of One Source of spirituality. Anybody might come from any religion to Sahaja Yoga. They all know that we belong to One Religion, and that is the principle of all the religions. So there is no question of fundamentalism amongst Sahaja Yogis. There is no fighting or quarreling. Everyone can see very clearly whatever religions they have followed so far, where they have deviated, and what was wrong they have been doing ...

One has to understand that this Religion is the essence of all the religions. It is the only Religion that gives the real experience within oneself, which puts into one that sensitivity for spirituality which cannot be got out of any number of lectures, sermons or books. Thus a Sahaja Yogi knows and respects all the Incarnations and saints."

Shri Rajivalochana Shri Nirmala Devi




I do call to witness the Resurrection Day; 
And I do call to witness the self-reproaching Spirit.






An Nur (The Light)

Abdullah Yusuf Ali ...

And His Forty Thieves Of Truth

Allah Is The Light ...

The Parable Of The Light Is

The Glass As It Were ...

An Olive Neither Of The East ...

Light Upon Light!

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One in self with all, the supramental being will seek the delight of self-manifestation of the Spirit in himself but equally the delight of the Divine in all: he will have the cosmic joy and will be a power for bringing the bliss of the spirit, the joy of being to others; for their joy will be part of his own joy of existence. To be occupied with the good of all beings, to make the joy and grief of others one's own has been described as a sign of the liberated and fulfilled spiritual man. The supramental being will have no need for that, of an altruistic self-effacement, since this occupation will be intimate to his self-fulfillment, the fulfilment of the One in all, and there will be no contradiction or strife between his own good and the good of others: nor will he have any need to acquire a universal sympathy by subjecting himself to the joys and griefs of creatures in the Ignorance; his cosmic sympathy will be part of his inborn truth of being and not dependent on a personal participation in the lesser joy and suffering; it will transcend what it embraces and in that transcendence will be its power. His feeling of universality, his action of universality will be always a spontaneous state and natural movement, an automatic expression of the Truth, an act of the joy of the spirit's self-existence. There could be in it no place for limited self or desire or for the satisfaction or frustration of the limited self or the satisfaction or frustration of desire, no place for the relative and dependent happiness and grief that visit and afflict our limited nature; for these are things that belong to the ego and the Ignorance, not to the freedom and truth of the Spirit ... The gnostic existence and delight of existence is a universal and total being and delight, and there will be the presence of that totality and universality in each separate movement: in each there will be, not a partial experience of self or a fractional bit of its joy, but the sense of the whole movement of an integral being and the presence of its entire and integral bliss of being, Ananda."


"The soul radiates love, is a child of God going through its evolutionary process of growing up into the image and likeness of the Lord. Goodness and mercy, compassion and caring are the intrinsic, inherent or indwelling nature of the soul. Wisdom and pure knowledge, happiness and joy are the intrinsic nature of the soul. Can we believe the soul is anything but goodness itself, purity and all the refined qualities found within superconsciousness? When God is everywhere, how can there be a place for evil? The soul is constantly one with God in its ever-present Satchidananda state at every point in its evolution. How, then, arises the concept of evil and suffering? Anava, karma and maya, the play toys of the soul, are the source of this seeming suffering. Like a child, we play with the toys of anava in the playground of maya, fall and are bruised by karma, then run to our loving Lord for solace and release into spiritual maturity. The Vedas pointedly state, "As the sun, the eye of the whole world, is not sullied by the external faults of the eyes, so the one inner soul of all things is not sullied by the sorrow in the world, being external to it." Aum."       


"Fruits of the Search

Let me reiterate that there are many reasons why the religious base of society should be investigated, not the least of which is to understand our national origins and institutional operations. The pursuit has implications beyond the personal realm. It is a corporate concern because all of us have a need to believe in something beyond ourselves, a goal, a set of values, a caring Being. Religion gives us a framework within which to deal with experiences beyond our control. We all have to deal with crises at sometime or other, and it is then that religion helps us adjust. Why should a loved one die young? Why must we suffer illness? Why should a person go on living when his or her love is not returned? Such questions demand meaningful answers. Following up on one's faith quest, therefore, is not an irrational activity. The 13th century philosopher, Thomas Aquinas, tried to show that the existence of God could almost be proven by rational means. He has been quoted a lot since, and by a wide variety of religionists, so there must be something to his argument.

Faith seekers and worshipers of the supernatural have no reason to apologize for their endeavors, nor do they have to leave their intellectual capacities in the church narthex when they worship. Seeking for God is a noble activity. On the other hand, a certain amount of analysis should also go into the study of faith pursuits, particularly when one considers taking up (or transferring) allegiance to an already established form of religion. When this tack is assumed it will not take long to discover that the framers of that creed will already have built into the schematic a certain amount of rationalized justification for the system. But surely it is not necessary to accept their rationale in blind faith? Why not do a little personal investigating, preferably before joining? This orientation should not be resisted by the authorities; after all, nearly every religion makes a case for their encouragement of individuality within its own confines... ..

Finally, we are constantly bombarded with the presupposition that the current generation is enlightened; this is the thinking generation. The upbeat citizen of today expects proof for claims made, and they are not willing to accept things at face value. If this is so, it may be possible that religious claims are being more closely scrutinized today than in the past. Modern seekers want to know the nature of the underlying rationale for what they are being told (and sold).


"The spiritual fullness of the being is eternity; if one has not the consciousness of timeless eternal being, if one is dependent on body or embodied mind or embodied life, or dependent on this world or that world or on this condition of being or that condition of being, that is not the reality of self, not the fullness of our spiritual existence. To live only as a self of body or be only by the body is to be an ephemeral creature, subject to death and desire and pain and suffering and decay and decadence. To transcend, to exceed consciousness of body, not to be held in the body or by the body, to hold the body only as an instrument, a minor outward formation of self, is a first condition of divine living. Not to be a mind subject to ignorance and restriction of consciousness, to transcend mind and handle it as an instrument, to control it as a surface formation of self, is a second condition. To be by the self and spirit, not to depend upon life, not to be identified with it, to transcend it and control and use it as an expression and instrumentation of the self, is a third condition.

[The individual] must enter into the supreme divine Reality, feel his oneness with it, live in it, be its self-creation: all his mind, life, physicality must be converted into terms of its Supernature; all his thought, feelings, actions must be determined by it and be it, its self-formation. All this can become complete in him only when he has evolved out of the Ignorance into the Knowledge and through the Knowledge into the supreme Consciousness and its dynamics and supreme delight of existence; but some essentiality of these things and their sufficient instrumentation can come with the first spiritual change and culminate in the life of the gnostic supernature.

This realization demands a turning of the consciousness inward. The ordinary human consciousness is turned outward and sees the surface of things only. It recoils from entering the inner depths which appear dark and where it is afraid of losing itself. Yet the entry into this obscurity, this void, this silence is only the passage to a greater existence.




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