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  • adishakti_org
    Dear Kyyan and all, i assure you that the best is yet to come concerning THE DIVINE MOTHER - The Gospel of Thomas and the Devi Gita. You _will_ realize your
    Message 1 of 3 , Oct 1, 2011
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      Dear Kyyan and all,

      i assure you that the best is yet to come concerning THE DIVINE
      MOTHER - The Gospel of Thomas and the Devi Gita. You _will_ realize
      your Self! At some point in your internal journey you will discard
      all external rules, rituals and rulers. You will never abandon Her,
      or, rather, you will never want to be abandoned by Her.

      So as to remind all of the omniscient (of infinite knowledge),
      omnipresent (present everywhere), omnipotent (of unlimited power)
      DIVINE MOTHER of extreme beauty and ageless eternity i will from now
      onwards sign off with this:

      The Mother within you is THE DIVINE MOTHER.*

      jagbir

      * May it begin to release supreme, sacred knowledge second to none!


      ------------------------------------------------------------------

      [The Goddess proclaims herself as the preexisting cause of the
      universe, from whom evolves the creative power of Maya.]

      The Goddess spoke:

      2.1. May all the gods attend to what I have to say.
      By merely hearing these words of mine, one attains my essential
      nature.
      2.2. I alone existed in the beginning; there was nothing else at
      all, O Mountain King.
      My true Self is known as pure consciousness, the highest
      intelligence, the one Supreme Brahman.
      2.3. It is beyond reason, indescribable, incomparable, incorruptible.
      From out of itself evolves a certain power renowned as Maya.
      2.4. Neither real nor unreal is this Maya, nor is it both, for that
      would be incongruous.
      Lacking such characteristics, this indefinite entity has always
      subsisted.
      2.5. As heat inheres in fire, as brilliance in the sun,
      As cool light in the moon, just so this Maya inheres firmly in me.
      2.6. Into that Maya the actions of souls, the souls themselves, and
      the ages eventually
      Dissolve without distinctions, as worldly concerns disappear in deep
      sleep.
      2.7. By uniting with this inherent power of mine, I become the cosmic
      seed.
      By obscuring me, its own basis, this power is prone to defects.
      2.8. Through its association with consciousness, Maya is called the
      first cause of the world.
      Through its evolution into the visible realm, it is said to be the
      material cause.
      2.9. Some call this Maya the power of austerity; others call it
      darkness; still others, dullness,
      Or knowledge, illusion, matter, nature, energy, or the unborn.
      2.10. Those versed in Saiva works call it intelligence,
      While the Vedantins call it ignorance.
      2.11. Such are its various names found in the Vedic and other sacred
      texts.

      Comment

      The fundamental Vedantic assumption regarding the nature of being
      prior to the first moment of creation is set forth in the famous
      verse of the Chandogya Upanisad: “Just being existed in the
      beginning, one alone without a second.” This being in the Upanisads
      was soon identified with the Self, and in the later, theistic
      cosmogonies of the Puranas, with one or another personal, supreme
      being. Such notions are already associated with the Goddess in the
      Devi Mahhatmya, but the martial context there, while suggestive of
      larger cosmological themes, largely ignores them. The second verse
      above clearly identifies the Goddess as the primal, secondless being.

      The process by which the primeval One becomes many is interpreted in
      terms of a mysterious power called Maya. In Advaita, this Maya is
      typically defined as neither existent (sat), nor nonexistent (asat),
      nor both. Only Brahman is real (sat), in the sense that it alone is
      eternal and unchanging. The unreal (asat) refers to what absolutely
      does not exist (the example commonly given, and mentioned here by
      Nilakantha in his commentary on 2.4, is the son of a barren woman, an
      example used by the Devi Gita itself in 3.17). The world is an
      illusion (mithya), in that it is not eternal and unchanging, but it
      is not unreal. Maya, as the case of the world, is also neither real
      nor unreal.

      In the theistic schools, this Maya is wielded by the supreme being to
      create the world. Thus, the Bhagavata Purana declares: “That power of
      the all-seeing Lord is called Maya, having the nature of being
      neither real nor unreal, by which he created this universe. “ But
      whereas Visnu is the controller and possessor of Maya in the
      Bhagavata, the Goddess in the Devi Gita not only wields the power of
      Maya, she also is Maya.

      The exact nature of the relationship between Maya and the Goddess in
      the Devi Gita is variously described. At times, the two are closely
      identified, or the two are said to be both different and
      nondifferent, a viewpoint also found in Advaita. As one Indian
      scholar puts it: `The Brahman is not the same as Maya. If Maya is
      what is neither existent, nor non-existent, nor both, nor neither,
      then the Brahman is a negation of all the four negations, a fifth
      negation. But if Maya is thus different from the Brahman, should we
      not say that Maya has its own being? No it cannot have its own being;
      its being is the same as the Being of the Brahman, just as the being
      of the power (sakti) to burn is the same as the being of fire.”

      Such substance/attribute analogies as fire and heat, here used by the
      Devi Gita (2.5) to illustrate the nonseparateness of the Goddess and
      Maya, are especially fitting from a Sakta perspective. For Saktas
      with their affirming cosmological orientation, Maya is basically a
      positive, creative, magical energy of the Goddess that brings forth
      the universe, rather than a deceiving power that ensnares individuals
      in the false real m of the world and hinders their enlightenment—a
      common Advaita interpretation of Maya.

      The Devi Gita, with its inclusivist approach, frequently conjoins
      Sakta and Advaita points of view. The Advaita perspective on the
      supreme Brahman as the one primal reality having the nature of
      infinite being, consciousness, and bliss, easily augments the Sakta
      perspective on the Goddess as supreme. Less accommodating is the
      Advaita view of the illusory world and of the power responsible for
      creating it. Yet such is the intellectual prestige of Advaita that
      the Devi Gita does not hesitate to propound its teachings, even when
      there are tensions between the Advaita and Sakta perspectives. In
      this chapter, especially, the Goddess reveals herself to be quite
      conversant with Advaita philosophy, particularly with its
      cosmological details. In the next section, the Goddess presents a
      thoroughgoing Advaita interpretation of her relation to Maya.

      C. MacKenzie Brown, The Devi Gita: The Song of the Goddess
      State University of New York Press (September 1998) pp. 85-8



      --- In adishakti_sahaja_yoga@yahoogroups.com, "krishna_volk" <krishna.deha@...> wrote:
      >
      > Dear all,
      >
      > For the last few days since coming back to this forum I have been
      > re-reading the many posts from a number of years back until today, which I have requested answers and help for my ascent and have been given it by all the yogis that are on here. As I read them over I feel a great sense of love, of family, and of simplicity in the journey of one's ascent that has been forgotton over years or taken for granted once achieved. I am again reminded about the depth of SY and the beauty of all the possibilities afforded by such a great gift of Self Realization. I remember again that it was the experiences and information on adishakti.org that established a deep desire to follow a different life, to grow as a person and to change myself. All the proof of Shri Matajis incarnation, the dieties, the scriptures, the openess in conversation and answers on this forum are so valuable and so neccisary to grasp, understand, contemplate and establish real faith i n the divine that can pull you through most anything.
      >
      > I saved and printed many of these posts and have had them in a binder for the last5 years thinking I might one day have use of them again. We'll that day has come and reading them again is like a rebuilding of sorts of my mind, of my perception on my purpose, of why I wanted my SY in the first place, and all the things which bring joy. Granted a big deconditioning will be happening over time and is happening slowly within me, but the excitement about God about finding my self, about being able to be part of something that is of such great importance, and to be able to actually have found what my inner self was longing for -for so long is so wonderous and so jouy giving. I feel the excitement about life nd about the "future" tricling back into my being and can begin to see the layers in myself that have built up over the years begin to again slowly fall off.
      >
      > I just wanted to thank you all for this and thank Shri Mataji for guiding me to finding this site over a year before I ever came to a public SY class so that this understanding could be developed and established in me more or less. I wish that everyone can take heed of this site and allow themselves to have the time to thorougly read through it, judge for themselves instead of writing it off as "anti Sy site" or whatever it is and find the depth and peace and depth of faith inside that many have been searching for, yogis and non yogis alike.
      >
      > Thank you and much love to you all.
      >
      > JSM
      >
      > Kyyan
      >
    • adishakti_org
      ... Dear disciples of the MahaDevi, i have been mulling Violet s recent questions about Join Mataji . It eventually led me to question whom it meant, albeit
      Message 2 of 3 , Oct 2, 2011
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        >
        > "Join Mataji" 28/9/93!
        >
        > "Suddenly, out of nowhere, a thunderous voice bellowed, "JOIN SHRI
        > MATAJI." It was a like a thunderclap that jerked him out of the
        > drunken stupor into a awakened, shocked daze. He whirled around in
        > disbelieve but there was no one around. The intensity and clarity of
        > this Mighty Call penetrated and shook every nerve and fiber of his
        > body. Where did this majestic voice come from? Who was it that spoke
        > with such authority?"
        >
        > http://adishakti.org/introduction/join_mataji.htm
        >

        Dear disciples of the MahaDevi,

        i have been mulling Violet's recent questions about "Join Mataji". It
        eventually led me to question whom it meant, albeit 18 years late. i
        believe the answer is important for all of us here as it also
        accentuates Kyyan's "This forum and the site" post.

        When the 28/9/93 call came I had no idea whom it meant. Not only was
        i completely drunk but there was no way of confirming who Shri Mataji
        was.

        A few weeks later on Diwali 12/11/93 my son Kash began meditating on
        Shri Mataji Nirmala Devi and met a much younger Shri Mataji, on whom
        the meditation continued.

        To cut a long story short, i joined Shri Mataji before joining Shri
        Mataji Nirmala Devi. In other words, i was introduced to Shri Mataji
        months before joining Sahaja Yoga/Shri Mataji Nirmala Devi.

        Even though both the Mothers were the same personality, from the
        beginning i began noticing significant differences. The Shri Mataji
        within was revealing Herself from a divine dimension that was unlike
        that of Her incarnation on earth. The Divine Mother within is
        flawless, and that is the Mataji i have always talked about. This
        forum and site is about Her:

        2.2. I alone existed in the beginning; there was nothing else at all,
        O Mountain King.
        My true Self is known as pure consciousness, the highest
        intelligence, the one Supreme Brahman.
        2.3. It is beyond reason, indescribable, incomparable, incorruptible.
        From out of itself evolves a certain power renowned as Maya…
        2.7. By uniting with this inherent power of mine, I become the cosmic
        seed.
        By obscuring me, its own basis, this power is prone to defects.
        Again, it is that "Shri Mataji" or our true Self whom this previous
        post of mine is trying to convey:

        >
        > So as to remind all of the omniscient (of infinite knowledge),
        > omnipresent (present everywhere), omnipotent (of unlimited power)
        > DIVINE MOTHER of extreme beauty and ageless eternity i will from now
        > onwards sign off with this:
        >
        > The Mother within you is THE DIVINE MOTHER.*
        >

        The Mother within, our true Self, is also THE DIVINE MOTHER without,
        the true SELF known as pure consciousness, the highest intelligence,
        the one Supreme Brahman that is beyond reason, indescribable,
        incomparable, incorruptible. So we are progressing from Shri Mataji
        Nirmala Devi, to the Mother within, and finally to the DIVINE MOTHER
        without.

        Both Mothers have taken care of all religions and their core beliefs
        and eschatology—Last Judgment, Qiyamah, Ruach, born of the Spirit,
        Antaryamin, Aykaa Mayee, Paraclete, Comforter, Ruh, Devi, Holy
        Spirit, completion of Jesus' message, commencing Age of Salvation,
        remaining within disciples forever, Winds of Resurrection, Nafas al
        Rachman (the breath of the Merciful), Kingdom of God, the True Temple
        within that gives the eschatological Spirit.

        In other words, Shri Mataji has delivered the eschatological divine
        instruction, acts that not only required open and bold speaking in
        the highest degree but irrefutable evidence and experience as well.
        Thus we are able to absorb all faiths, and proceed to a far higher
        level of spirituality ..... one that is beyond the grasp and
        comprehension of the ignorant religious masses. We are comforted by
        Her sacred knowledge of the scriptures, and our acceptance of all
        religions and their founders.

        We can move on now with full faith.

        As for the experience, one that has been felt by tens and hundreds of
        thousands, Shri Mataji has fulfilled this fundamental requirement of
        Judaism, Christianity and Islam: "Unless a person is regenerated by
        the power of the Spirit of God then he will not experience God's
        eschatological benefits of eternal life." That is no different from
        that of Hinduism and Sikhism. In fact it is better explained by HER:
        "5.2 The goal of yoga is not found in the heavens, nor on earth, nor
        in the underworld, but in the union of the individual soul and the
        supreme Self: thus do skilled adepts define yoga."

        We can truly move on now with full faith.

        However, only by discarding all the rules, rituals and rulers of
        religions can one proceed to understand Shri Mataji Nirmala Devi,
        then meditate on the Shri Mataji within, and finally merge with SHRI
        MATAJI without. My signing off confirms the path we are taking, and
        its final destination:

        The Mother within you is THE DIVINE MOTHER,


        jagbir


        --- In adishakti_sahaja_yoga@yahoogroups.com, "adishakti_org" <adishakti_org@...> wrote:
        >
        > Dear Kyyan and all,
        >
        > i assure you that the best is yet to come concerning THE DIVINE
        > MOTHER - The Gospel of Thomas and the Devi Gita. You _will_ realize
        > your Self! At some point in your internal journey you will discard
        > all external rules, rituals and rulers. You will never abandon Her,
        > or, rather, you will never want to be abandoned by Her.
        >
        > So as to remind all of the omniscient (of infinite knowledge),
        > omnipresent (present everywhere), omnipotent (of unlimited power)
        > DIVINE MOTHER of extreme beauty and ageless eternity i will from now
        > onwards sign off with this:
        >
        > The Mother within you is THE DIVINE MOTHER.*
        >
        > jagbir
        >
        > * May it begin to release supreme, sacred knowledge second to none!
        >
        >
        > ------------------------------------------------------------------
        >
        > [The Goddess proclaims herself as the preexisting cause of the
        > universe, from whom evolves the creative power of Maya.]
        >
        > The Goddess spoke:
        >
        > 2.1. May all the gods attend to what I have to say.
        > By merely hearing these words of mine, one attains my essential
        > nature.
        > 2.2. I alone existed in the beginning; there was nothing else at
        > all, O Mountain King.
        > My true Self is known as pure consciousness, the highest
        > intelligence, the one Supreme Brahman.
        > 2.3. It is beyond reason, indescribable, incomparable, incorruptible.
        > From out of itself evolves a certain power renowned as Maya.
        > 2.4. Neither real nor unreal is this Maya, nor is it both, for that
        > would be incongruous.
        > Lacking such characteristics, this indefinite entity has always
        > subsisted.
        > 2.5. As heat inheres in fire, as brilliance in the sun,
        > As cool light in the moon, just so this Maya inheres firmly in me.
        > 2.6. Into that Maya the actions of souls, the souls themselves, and
        > the ages eventually
        > Dissolve without distinctions, as worldly concerns disappear in deep
        > sleep.
        > 2.7. By uniting with this inherent power of mine, I become the cosmic
        > seed.
        > By obscuring me, its own basis, this power is prone to defects.
        > 2.8. Through its association with consciousness, Maya is called the
        > first cause of the world.
        > Through its evolution into the visible realm, it is said to be the
        > material cause.
        > 2.9. Some call this Maya the power of austerity; others call it
        > darkness; still others, dullness,
        > Or knowledge, illusion, matter, nature, energy, or the unborn.
        > 2.10. Those versed in Saiva works call it intelligence,
        > While the Vedantins call it ignorance.
        > 2.11. Such are its various names found in the Vedic and other sacred
        > texts.
        >
        > Comment
        >
        > The fundamental Vedantic assumption regarding the nature of being
        > prior to the first moment of creation is set forth in the famous
        > verse of the Chandogya Upanisad: "Just being existed in the
        > beginning, one alone without a second." This being in the Upanisads
        > was soon identified with the Self, and in the later, theistic
        > cosmogonies of the Puranas, with one or another personal, supreme
        > being. Such notions are already associated with the Goddess in the
        > Devi Mahhatmya, but the martial context there, while suggestive of
        > larger cosmological themes, largely ignores them. The second verse
        > above clearly identifies the Goddess as the primal, secondless being.
        >
        > The process by which the primeval One becomes many is interpreted in
        > terms of a mysterious power called Maya. In Advaita, this Maya is
        > typically defined as neither existent (sat), nor nonexistent (asat),
        > nor both. Only Brahman is real (sat), in the sense that it alone is
        > eternal and unchanging. The unreal (asat) refers to what absolutely
        > does not exist (the example commonly given, and mentioned here by
        > Nilakantha in his commentary on 2.4, is the son of a barren woman, an
        > example used by the Devi Gita itself in 3.17). The world is an
        > illusion (mithya), in that it is not eternal and unchanging, but it
        > is not unreal. Maya, as the case of the world, is also neither real
        > nor unreal.
        >
        > In the theistic schools, this Maya is wielded by the supreme being to
        > create the world. Thus, the Bhagavata Purana declares: "That power of
        > the all-seeing Lord is called Maya, having the nature of being
        > neither real nor unreal, by which he created this universe. " But
        > whereas Visnu is the controller and possessor of Maya in the
        > Bhagavata, the Goddess in the Devi Gita not only wields the power of
        > Maya, she also is Maya.
        >
        > The exact nature of the relationship between Maya and the Goddess in
        > the Devi Gita is variously described. At times, the two are closely
        > identified, or the two are said to be both different and
        > nondifferent, a viewpoint also found in Advaita. As one Indian
        > scholar puts it: `The Brahman is not the same as Maya. If Maya is
        > what is neither existent, nor non-existent, nor both, nor neither,
        > then the Brahman is a negation of all the four negations, a fifth
        > negation. But if Maya is thus different from the Brahman, should we
        > not say that Maya has its own being? No it cannot have its own being;
        > its being is the same as the Being of the Brahman, just as the being
        > of the power (sakti) to burn is the same as the being of fire."
        >
        > Such substance/attribute analogies as fire and heat, here used by the
        > Devi Gita (2.5) to illustrate the nonseparateness of the Goddess and
        > Maya, are especially fitting from a Sakta perspective. For Saktas
        > with their affirming cosmological orientation, Maya is basically a
        > positive, creative, magical energy of the Goddess that brings forth
        > the universe, rather than a deceiving power that ensnares individuals
        > in the false real m of the world and hinders their enlightenment—a
        > common Advaita interpretation of Maya.
        >
        > The Devi Gita, with its inclusivist approach, frequently conjoins
        > Sakta and Advaita points of view. The Advaita perspective on the
        > supreme Brahman as the one primal reality having the nature of
        > infinite being, consciousness, and bliss, easily augments the Sakta
        > perspective on the Goddess as supreme. Less accommodating is the
        > Advaita view of the illusory world and of the power responsible for
        > creating it. Yet such is the intellectual prestige of Advaita that
        > the Devi Gita does not hesitate to propound its teachings, even when
        > there are tensions between the Advaita and Sakta perspectives. In
        > this chapter, especially, the Goddess reveals herself to be quite
        > conversant with Advaita philosophy, particularly with its
        > cosmological details. In the next section, the Goddess presents a
        > thoroughgoing Advaita interpretation of her relation to Maya.
        >
        > C. MacKenzie Brown, The Devi Gita: The Song of the Goddess
        > State University of New York Press (September 1998) pp. 85-8
        >
        >
        >
        > --- In adishakti_sahaja_yoga@yahoogroups.com, "krishna_volk" <krishna.deha@> wrote:
        > >
        > > Dear all,
        > >
        > > For the last few days since coming back to this forum I have been
        > > re-reading the many posts from a number of years back until today, which I have requested answers and help for my ascent and have been given it by all the yogis that are on here. As I read them over I feel a great sense of love, of family, and of simplicity in the journey of one's ascent that has been forgotton over years or taken for granted once achieved. I am again reminded about the depth of SY and the beauty of all the possibilities afforded by such a great gift of Self Realization. I remember again that it was the experiences and information on adishakti.org that established a deep desire to follow a different life, to grow as a person and to change myself. All the proof of Shri Matajis incarnation, the dieties, the scriptures, the openess in conversation and answers on this forum are so valuable and so neccisary to grasp, understand, contemplate and establish real faith i n the divine that can pull you through most anything.
        > >
        > > I saved and printed many of these posts and have had them in a binder for the last5 years thinking I might one day have use of them again. We'll that day has come and reading them again is like a rebuilding of sorts of my mind, of my perception on my purpose, of why I wanted my SY in the first place, and all the things which bring joy. Granted a big deconditioning will be happening over time and is happening slowly within me, but the excitement about God about finding my self, about being able to be part of something that is of such great importance, and to be able to actually have found what my inner self was longing for -for so long is so wonderous and so jouy giving. I feel the excitement about life nd about the "future" tricling back into my being and can begin to see the layers in myself that have built up over the years begin to again slowly fall off.
        > >
        > > I just wanted to thank you all for this and thank Shri Mataji for guiding me to finding this site over a year before I ever came to a public SY class so that this understanding could be developed and established in me more or less. I wish that everyone can take heed of this site and allow themselves to have the time to thorougly read through it, judge for themselves instead of writing it off as "anti Sy site" or whatever it is and find the depth and peace and depth of faith inside that many have been searching for, yogis and non yogis alike.
        > >
        > > Thank you and much love to you all.
        > >
        > > JSM
        > >
        > > Kyyan
        > >
        >
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