Parvathy’s life journey began in Zagreb, Croatia (former Yugoslavia), where she was born and raised in a communist-atheist environment. Her interests were school and friends, just like any average teenage girl.
Without any special interest or focus about spirituality or meditation, at the age of 18, her life changed forever. That year, as she was finishing high school and preparing for a career in law and social work, Parvathy met Babaji, a unique, true spiritual teacher, who initiated her into ancient teachings of Kriya yoga. The channel for receiving spiritual messages opened within her. Her perception for spiritual signs was cleared, followed by the inner voice and visions, the voice of the Heavenly Father, God, the Creator.
After receiving the first message on St. Valentine’s Day in 1994, her communication with the Heavenly Father has never ceased. A few months later, God told Parvathy to prepare to receive another important message. At that time she had an ordinary job, working for American Express. She took a leave of absence and postponed her minor gynecological surgery.
On September 4th, two days after her 22nd birthday, she began to receive the Heavenly Father’s words. After conducting His words for seven days and seven nights, the message was completed. Consequently, her gynecologist delivered good news: the ovarian cyst disappeared. Once again, the Heavenly Father’s miraculous blessing was brought forth.
In 1997, following God’s instructions, she traveled to the United States. In an effort to publish His words, Maitreya Publishing Foundation was formed, and the book "Heavenly Father Speaks – Second Arrival" (now available as a third addition: Luminous World: Our Inner State, the Present and the Future of our Planet and the Universe) became available to the world.
In May 2001, a similar phenomenon occurred. During a stay in Hawaii, Parvathy received God’s message again for seven days. These words were published as the second book, Luminous Journey, Luminous Way: The Origin of Human Beings and The Process of Our Return.
Parvathy communicates directly to the Heavenly Father. His messages are clear and direct. They are universal, not attached to any particular religion or race. Her example is an inspiration; it proves that a dialogue and a vivid communication with the Heavenly Father is possible and available to everyone.
Parvathy is now an at-home working mother, and her communication with the Heavenly Father is still strong and on-going …
The birth of Kabir remains shrouded in mystery and legend. Authorities disagree on both when he was born and who his parents were. According to one legend, his mother was a Brahmanwho became pregnant after a visit to a Hindu shrine. Because she was unwed, she abandoned Kabir, who was found and adopted by a Muslim weaver. That his early life began as a Muslim there is little doubt, but he was later strongly influenced by a Hindu ascetic, Ramananda.
Although Kabir is often depicted in modern times as a harmonizer of Hindu and Muslim belief and practice, it would be more accurate to say that he was equally critical of both, often conceiving them as parallel to one another in their misguided ways. In his view, the mindless, repetitious, prideful habit of declaiming scripture could be visited alike on the sacred Hindu texts, the Vedas, or the Islamic holy book, the Qurʾān; the religious authorities doing so could be Brahmans or qāḍīs (judges); meaningless rites of initiation could focus either on the sacred thread or on circumcision. What really counted, for Kabir, was utter fidelity to the one deathless truth of life, which he associated equally with the designations Allah and Ram—the latter understood as a general Hindu name for the divine, not the hero of the Ramayana. Kabir’s principal media of communication were songs called padas and rhymed couplets (dohas) sometimes called “words” (shabdas) or “witnesses” (sakhis). A number of those couplets, and others attributed to Kabir since his death, have come to be commonly used by speakers of north Indian languages.
Kabir’s poetic personality has been variously defined by the religious traditions that revere him, and the same can be said for his hagiography. For Sikhs he is a precursor and interlocutor of Nanak, the founding Sikh Guru (spiritual guide). Muslims place him in Sufi (mystical) lineages, and for Hindus he becomes a Vaishnavite (devotee of the god Vishnu) with universalist leanings. But when one goes back to the poetry that can most reliably be attributed to Kabir, only two aspects of his life emerge as truly certain: he lived most of his life in Banaras (now Varanasi), and he was a weaver (julaha), one of a low-ranked caste that had become largely Muslim in Kabir’s time. His humble social station and his own combative reaction to any who would regard it as such have contributed to his celebrity among various other religious movements and helped shape the Kabir Panth, a sect found across northern and central India that draws its members especially, but not exclusively, from the Dalits (formerly known as untouchables). The Kabir Panth regards Kabir as its principal guru or even as a divinity—truth incarnate. The broad range of traditions on which Kabir has had an impact is testimony to his massive authority, even for those whose beliefs and practices he criticized so unsparingly. From early on, his presence in anthologies of North Indian bhakti (devotional) poetry is remarkable.
Text borrowed from https://www.britannica.com/biography/Kabir-Indian-mystic-and-poet