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;
Lit from a blessed Tree,
An Olive, neither of the East nor of the West,
Whose oil is well-nigh luminous, though fire scarce touched it;
Light upon Light!
Allah doth set forth parables for men: and Allah doth know all things.

surah 24:35 Al Nur (The Light)
(Abdullah Yusuf Ali, The Holy Qur'an, 1989.)

Raam Kalee, The Word of Baynee Jee, Adi Granth, p. 974.

According to Shri Mataji the Spirit of God Almighty is in the Sahsarara, and is seen as Light:

"Now, this Spirit is expressed in the heart, is reflected in the heart. The centre of the Spirit we can say is in the heart. But actually the seat of the Spirit is above here, above the head and that is the Spirit of the God Almighty, say whom you call Parvardigar, you call Him Sadashiva, or you can call Him the Rahim. And you can call Him by many names which are said about the Lord who is God Almighty — Niranjan, they call Him Nirankar, every sorts of words."

Karen Armstrong, in A History of God describes al-Hallaj's Joy of discovering the Spirit of God Almighty within himself, a Joy so overpowering and pleasurable that the state of mind allowed him to embrace death most willingly:

"In his ecstasy, al-Hallaj had cried aloud: "I am the Truth!" According to the Gospels, Jesus had made the same claim, when he had said that he was the Way, the Truth and the Life. The Koran repeatedly condemned the Christian belief in God's Incarnation in Christ as blasphemous, so it was not surprising that Muslims were horrified by al-Hallaj's ecstatic cry. Al-Haqq (the Truth) was one of the names of God, and it was idolatry for any mere mortal to claim this title for himself. Al-Hallaj had been expressing his sense of a union with God that was so close that it felt like identity. As he said in one of his poems:

I am He whom I love, and He whom I love is I:
We are two spirits dwelling in one body.
If thou seest me, thou seest Him, and if thou seest Him, thou seest us both.

It was a daring expression of that annihilation of self and union with God that his master al-Junayd had called fina. Al-Hallaj refused to recant when accused of blasphemy and died a saintly death. . . .

Al-Hallaj's cry anaal-Haqq: "I am the Truth!" shows that God of the mystics is not an objective reality but profoundly subjective. Later al-Ghazzali argued that he had not been blasphemous but only unwise in proclaiming an esoteric truth that could be misleading to the uninitiated. Because there is no reality but al-Lah — as Shahadah maintains — all men are essentially divine. The Koran taught that God had created Adam in his own image so that he could contemplate himself as in a mirror. That is why he ordered the angels to bow down and worship the first man. The mistake of the Christians had been to assume that one man had contained the whole incarnation of the divine, Sufis would argue. A mystic who had regained his original vision of God had rediscovered the divine image within himself, as it had happened on the day of creation. . . .

The story of al-Hallaj shows the deep antagonism that can exist between the mystic and the religious establishment who have different notions of God and revelation. For the mystic the revelation is an event that happens within his own soul, while for the more conventional people like some of the elema it is an event that is firmly fixed in the past."

"Ibn al-Arabi did not believe that the God he knew had an objective existence. Even though he was a skilled metaphysician, he did not believe that God's existence could be proved by logic. He liked to call himself a disciple of Khidr, a name given to the mysterious figure who appears in the Koran as the spiritual director of Moses, who brought the external Law to the Israelites. God has given Khidr a special knowledge of himself, so Moses begs him for instruction, but Khidr tells him that he will not be able to put up with this, since it lies outside his own religious experience. It is no good trying to understand religious "information" that we have not experienced ourselves. The name Khidr seems to have meant "the Green One," indicating that his wisdom was ever fresh and eternally renewable. Even a prophet of Moses' stature cannot necessarily comprehend esoteric forms of religion, for, in the Koran, he finds that indeed he cannot put up with Khidr's method of instruction. The meaning of this strange episode seems to suggest that the external trappings of a religion do not always correspond to its spiritual or mystical element. People, such as the ulema, might be unable to understand the Islam of a Sufi like Ibn al-Arabi. Muslim tradition makes Khidr the master of all who seek a mystic truth, which is inherently superior to and quite different from the God which is the same as everybody else's but to a God who is in the deepest sense of the word subjective."

The ulema might be unable to understand the Islam of a Sufi, just as the the religious masses may not comprehend the Brahman of the Yogi or the Kingdom of God within of Jesus. According to Shri Mataji "It's so beautiful. That's a very beautiful thing to achieve. That's what we say is the Kingdom of God. That's what we say, that is, that resides within us, that Joy that fills the whole world as bliss." 

According to Encyclopędia Britannica in "the first three Gospels, most of Jesus' miraculous actions are to be understood as prophetic symbols of the coming of the Kingdom, and his teaching was concerned with the right response to the crisis of its coming. . .

Scholarly opinion is divided on the question as to whether Jesus taught that the Kingdom had actually arrived during his lifetime. Possibly, he recognized in his ministry the signs of its imminence, but he nevertheless looked to the future for its arrival with power.

He may well have regarded his own death as the providential condition of its full establishment. Nevertheless, he seems to have expected the final consummation in a relatively short time (Mark 9:1.) Thus, Christians were perplexed when the end of the world did not occur within a generation, as Paul, for example, expected."

^"So, according to the Gospel of Thomas, Jesus ridiculed those who taught of the "Kingdom of God" in literal terms, as if it were a specific place: "If those who lead you say to you, 'Look, the Kingdom is in the sky,' then the birds will arrive there before you. If they say to you, 'It is in the sea,' "then, he says, the fish will arrive before you. Instead, it is a state of self-discovery:

Yet what the "living Jesus" of Thomas rejects as naive — the idea that the Kingdom of Heaven is an actual event expected in history — is the notion of the Kingdom that the synoptic gospels of the New Testament most often attribute to Jesus as his teaching. According to Matthew, Luke, and Mark, Jesus proclaimed the coming Kingdom of God, when captives shall gain their freedom, when the diseased shall recover, the oppressed shall be released, and harmony shall prevail over the whole world. Mark says that the disciples expected the Kingdom to come as a cataclysmic event in their own lifetime, since Jesus had said that some of them would live to see "the Kingdom of God come with power." . . . All three gospels insist that the Kingdom will come in the near future (although they also contain many passages indicating that it is here already.) Luke makes Jesus say explicitly "the Kingdom of God is within you." Some gnostic Christians, extending that type of interpretation, expected human liberation to occur not through actual events in history, but through internal transformation."

Elaine Pagels, in The Gnostic Gospels, explains that a "fragment of his Teaching indicates the locality of God's Domain: "The Kingdom of Heaven is within you." Now, if this is God's dwelling, God must be
there also; yet the people at the time were not ready to openly hear that God dwells within them; so, like most of the statements he made, this also had to be stated indirectly, and those ready to understand it would be able to decipher it. Jesus alluded to this necessary tactic when he spoke to his closest disciples regarding the fact that he said one thing to the masses, another to the select group, and another still to those closest to him."

So what will the ignorant masses make out of the Adi Shakti's most secret and precious message to Her disciples regarding the Christian Kingdom of God, which is nothing else than the Islamic Niche of Lights, the Buddhist Sahasrarapadma, the Hindu Sahasrara and Sikh Dsam Duar? Isn't human liberation (moksa) occurring right now not through actual events in history, but through internal transformation? Then, again, isn't this internal transformation occurring through actual events in history - the promised Last Judgment and Al-Qiyamah (The Resurrection)? Are those taking part in this Great Event ordained for humankind not feeling the Cool Vibrations of the All-Pervading Power of God Almighty, the Divine Wind that will be felt by all born of the Spirit during the Last Judgment (Bible) and taking part in The Resurrection (Qur'an)? And for what other reason - other than the commencement of the Last Judgment and Resurrection - has this All-Pervading Power that is the source of this Divine Wind started acting?
 

"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!"


Jai Shri Mataji!


jagbir