THE DIVINE FEMININE
Apocalypse Of The Spirit

The omniscient (of infinite knowledge), omnipotent (of
unlimited power), omnipresent (present everywhere)
Divine Mother of extreme beauty and ageless eternity.

"Therefore a person should ever strive for the
destruction of ignorance, for one's birth is fruitful when
ignorance is destroyed. One thereby attains the end of
human existence and the state of being liberated
while living." — The Divine Mother (Devi Gita 4.7-8)
"May all the gods attend to what I have to say. By
merely hearing these words of mine, one attains my
essential nature. 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/Thus through
hearing about, reflecting upon, and ascertaining the
Self by the Self, one should also, through intense
meditation, realize that I am in essence the Self...
By this meditation, O King, the noble person will
perceive me directly and then merge into my own
essence since we two are one. By practicing this yoga,
one realizes me as the supreme Self. In that instant,
ignorance and its effects all perish."
— The Divine Mother (Devi Gita 2.12;/4.40;49-50)

"The Devi insists that liberating knowledge can be
attained here in this world, while still living. Seeking
such knowledge alone makes life worthwhile, and
the attainment of knowledge completely fulfils the
ultimate purpose of existence." C.M. Brown, 2002. 25

"Now the name Nirmala itself means immaculate;
means the one who is the cleansing power and the
name of the Goddess also. My actual sign name is
Lalita who is the name of the Primordial Mother.
That is the name of the Primordial Mother."

Shri Mataji Nirmala Devi
New York, USA—September 30, 1981

Except for quotes and images of Her incarnation
Shri Mataji Nirmala Devi, this site is almost entirely
about Devi, the Divine Feminine. The Devi's yoga
(to unite) requires absolutely discarding all external
rules, rituals and rulers. Only then can meditation and
merging with the Divine Mother within truly begin.
Hence the term "Self-realization", and the means of
realizing Her as our divine core or Self begins here.
(Please note that these quotes represent a miniscule
portion of about 3000 public speeches and private
conversations with disciples over nearly four decades.)

"Indeed, the absence of feminine symbolism for God marks Judaism, Christianity, and Islam in striking contrast to the world's other religious traditions, whether in Egypt, Babylonia, Greece, and Rome, or in Africa, India, and North America, which abound in feminine symbolism... The Greek terminology for the Trinity, which includes the neuter term for spirit (pneuma) virtually requires that the third 'Person' of the Trinity be asexual. But the author of the Secret Book has in mind the Hebrew term for spirit, ruah, a feminine word; and so concludes that the feminine 'Person' conjoined with the Father and Son must be the Mother. The Secret Book goes on to describe the divine Mother:... (She is) ... the image of the invisible, virginal, perfect spirit... She became the Mother of everything, for she existed before them all, the mother-father [matropater] ... The Gospel to the Hebrews likewise has Jesus speak of 'my Mother, the Spirit.' In the Gospel of Thomas, Jesus contrasts his earthly parents, Mary and Joseph, with his divine Father—the Father of Truth—and his divine Mother, the Holy Spirit... According to the Gospel of Philip, whoever becomes a Christian gains 'both father and mother' for the Spirit (ruah) is 'Mother of many.' ... Besides being the 'first universal creator,' who brings forth all creatures, she also enlightens human beings and makes them wise." Elaine Pagels, The Gnostic Gospels (1989) pp. 48-54

"If the experiences of the Holy Spirit are grasped as being a ‘rebirth’ or a ‘being born anew’, this suggests an image for the Holy Spirit which was quite familiar in the early years of Christianity, especially in Syria, but got lost in the patriarchal empire of Rome: the image of the mother. If believers are ‘born’ of the Holy Spirit, then we have to think of the Spirit as the ‘mother’ of believers, and in this sense as a feminine Spirit. If the Holy Spirit is the Comforter, as the Gospel of John understands the Paraclete to be, then she comforts ‘as a mother comforts’ [cf.. John 14.26 with Isa 66.13). In this case the Spirit is the motherly comforter of her children. Linguistically this brings out the feminine form of Yahweh’s ruach in Hebrew. Spirit is feminine in Hebrew, neuter in Greek, and masculine in Latin and German."
Jurgen Moltmann, The Source of Life (1997) p. 35


  
 
 

"Now, the principle of Mother is in every,
every scripture - has to be there!" Shri Mataji

Jesus said: "Whoever blasphemes against
the Father will be forgiven, and whoever
blasphemes against the Son will be forgiven,
but whoever blasphemes against the Holy
Spirit will not be forgiven either on earth or
in heaven." The Gospel of Thomas Logion 44

"According to the Gospel of Thomas, then, the
kingdom of God symbolizes a state of
transformed consciousness. One enters that
kingdom when one attains self-knowledge.
The Gospel of Thomas teaches that when one
comes to know oneself, at the deepest level,
one simultaneously comes to know God as
the source of one’s being." E. Pagels 1996, 71

"... in 14.26, Jesus equates the Paraclete with
the Holy Spirit and mentions for the first time
that the Paraclete will teach, reminding his
followers of all that he has said to them. The
Spirit answers the concern of the disciples."
Daniel B. Stevick 2011, 288

The means of realizing God/Father/Self/Divine
as the source of one’s being also begins here.

Since November 1993 the transcendental experiences of children's souls, each meeting the Divine Mother hundreds of times in the Kingdom of God within over the years, have been recorded. They have identified Shri Mataji Nirmala Devi to be Her incarnation, sent to deliver the message and means to participate in the promised Resurrection and evolution into the eternal spirit.

Shri Mataji, as the pledged Paraclete, has openly and repeatedly proclaimed the world over the Good News (Al Naba) of the Kingdom of the Spirit since the 1970s. (She passed away peacefully February 23, 2011 in Genoa, Italy at the age of 87.)

Only in this age of mass media and literacy is its universality possible, and comprehensible. The common eschatology of the deeply-divisive faiths of Judaism, Christianity and Islam have been harmoniously declared, explained in detail, concluded, and set in motion by the Spirit-Paraclete.

As Her incarnation, Shri Mataji calls upon humanity to cross-examine evidence of the Holy Spirit's promise and pledge of evolution into life eternal. The Spirit-Paraclete reveals the apocalypse and eschatology that completes and brings closure to Jesus' unfinished teachings:

"Ehrman's is a historical-Jesus book ... He believes that apocalypticism is the true core of Jesus' message, and that comfortable middle-class complacency among scholars, clergy, and laypeople has forged a counterfeit, domesticated, 'ethical' Jesus to cover up their befuddlement about his misprediction of the apocalypse." - Michael Joseph Gross (Hardcover jacket of Ehrman's Jesus: Apocalyptic Prophet of the New Millennium)

"Jesus has far too mordant an understanding of ruthlessness and corruption ... that keeps the world sunk in degradation. Not only does Jesus know this, but he faces its necessity and lives it out in the extremity of his own life; he is fully aware that his knowledge of the laws of the birth of the Kingdom threatened all previous human accommodations to the way of the world; after his very first public sermon, the Gospel of Matthew tells us, occasional attempts on his life were made. Unlike many of the gurus and so-called teachers of our time, whose vague transcendental waffling further drugs an already comatose culture and leaves every aspect of the status quo intact, Jesus’ vision of the new way was rooted not only in visionary ecstasy but in an utterly illusionless and ruthless analysis of power in all its aspects. This is what made him—and makes him—dangerous, perpetually scandalous, and what makes the Gospel of Thomas a fiery challenge, not only to less incendiary versions of his own message, but to all philosophers who do not propose a complex mystical revolution on every level.

… we see the agency of this transformation in the motherhood of God, the Divine Feminine. This is quite clear from the image of infants sucking at the breast, through which Jesus is trying to make us aware of how important is the embodied Godhead, the Mother aspect of God, and how important it is to the kind of transformation he wants. Only those who have awoken to the kingdom within and without as the embodied Godhead will be able to view life and Creation and all the workings of the universe with the kind of abandon and trust that will allow them to be fed directly by God, with all the powers of vision and action they need. Without a restoration to the Christian mysticism of Jesus’ own full celebration of the Divine Feminine, the ‘Kingdom-consciousness’ cannot and will not be born."

Stevan L. Davies, The Gospel of Thomas
Shambhala Library, December 2004, p. xx-xxii

Mar 21, 1923 – Feb 23, 2011
Shri Mataji Nirmala Devi was
Christian by birth, Hindu by
marriage, and Paraclete by duty.
"The Paraclete represents direct,
intimate divine intervention,
supporting and teaching
believers and challenging the
world, as Jesus did." "The
Paraclete cannot be received by
the world (14:17), as Jesus
himself was rejected (5:43; 12:48;
15:18-20). The world which does
not know the Paraclete (14:17)
did not know Jesus (16:13)."
Daniel B. Stevick, Jesus and His
Own, 2011, pp. 290 & 292

"The Paraclete Communicating

By the Paraclete, God imparts God. It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Sprit’s work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit’s initiatives imply God’s personal engagement with humanity. The Spirit comes to be with others, the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.

The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ’s (vv. 14, 15). The things of Christ are a message that must be heralded. The Spirit is a proclaimer, an evangelist to the church."

Daniel B. Stevick, Jesus and His Own: A Commentary on John 13-17
Wm. B. Eerdmans Publishing Company (April 29, 2011), pp. 294-95

"I am the Adi Shakti (Holy Spirit/Paraclete). I am the one who has come on this Earth for the first time in this form to do this tremendous task . The more you understand this the better it would be. You will change tremendously. I knew I’ll have to say that openly one day and we have said it. But now it is you people who have to prove it that I am that!"

The Paraclete Shri Mataji
Sydney, Australia—March 21, 1983
Paraclete: "In 14:26, Jesus says, 'But the Paraclete, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of all that I myself spoke to you.' (14:26). The teaching ministry of the Paraclete is presented as superior to that of Jesus because the Paraclete will teach them 'all things' and will remind them of 'everything' that Jesus said (14:26). The Paraclete’s ministry is set clearly in the future. Jesus again identifies this 'Paraclete' with the Holy Spirit, whom the disciples would know from the Old Testament (Ps. 51:11; Is. 63:10,11): 'But the Paraclete, the Holy Spirit—the Father will send in My name' (14:26). This sending will fulfill Old Testament promises as well as Jesus’ request (14:16). The sending of the Paraclete in Jesus’ name not only links the sending to Jesus’ request but also supports the claim that the Paraclete comes to continue Jesus’ ministry.
The Paraclete’s ministry to the disciples both goes beyond and is limited by Jesus’ ministry. On the one hand, the Paraclete would teach the disciples 'all things' (14:26), and so the disciples would know more from the Paraclete’s teaching than they knew from Jesus’ teaching (see 1 John 2:27)... The Spirit’s teaching went beyond what Jesus taught only in that it deepened their understanding of what He said.
Jesus’ statements in John 14:25-26 are closely paralleled by those in 16:12-15... What may be implicit in John 14:25-26, that Jesus had limited what He told the disciples because of their inability to understand, is made explicit in 16:12. They had trouble understanding what He did tell them, and now the reason for that is made plain: their abilities are limited."
James M. Hamilton, Jr., God's Indwelling Presence, B&H Academic (August 1, 2006), pp. 79-82
"Although one of the johannine Paraclete passages, 16:7-11, draws on the forensic background of the term parakletos, the other passages suggest broader, more personal senses, referring to one who consoles another, befriends another, guides or teaches another, or to one who publicizes the truth of things. Translators have tried many equivalents for the Evangelist’s term: Advocate (the choice of the NRSV), Comforter, Convincer, Counselor, Encourager, Friend, Helper, teacher. Some have simply transliterated: ‘Paraclete.’ John Reumann judges that ‘No one English word catches all the nuances in the Paraclete passages.’" — Daniel B. Stevick, 2011, 285


"I know all ... but I have not revealed it so far. It will be slowly revealed by me because people have not been prepared yet to become capable of absorbing it."

The Paraclete Shri Mataji
Bombay, India—February 26, 1987

Apocalypse depicted in Christian Orthodox
traditional fresco scenes in Osogovo
Monastery, Republic of Macedonia

Apocalypse is "a disclosure of something hidden from the majority of mankind in an era dominated by falsehood and misconception, i.e. the veil to be lifted." The word is derived from the Greek apokalupsis, a term applied to revelation or disclosure of what already exists, though hitherto it has been hidden, or only imperfectly known. "The Fourth Gospel portrays Jesus giving his disciples the assurance that the Spirit/Paraclete will be the voice of the glorified Jesus himself. I have said these things while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. (Jn 14.25-6) The Spirit/Paraclete will bring the past to memory, but the Spirit/Paraclete will be the voice of the glorified Jesus teaching in new situations in the present. However, this new teaching will be anchored in the Jesus of the past, because the Spirit/Paraclete will be speaking anew on behalf of Jesus." — Ormond Rush, The Eyes of Faith CUA (2009), p. 23.


"We are now in the Blossom Time, as I call it, because many flowers are born and they are to become the fruits. This is the Resurrection Time, which is described in all the scriptures. But it’s not like this, the way they had described us. Something wrong with them that all the dead bodies who are in the graves will come out of the graves. I mean, how much is left out of them, God knows. Must be some bones or maybe some skulls there. So they’ll come out of the graves and they will get their Resurrection!!!? This is a very wrong idea."

The Paraclete Shri Mataji
Philadelphia, USA—October 15, 1993
Eschatology: "is not exactly your everyday word. If you had read every word of this newspaper every day for the last five years, you would have encountered it fewer than 20 times. Half those times were somehow referring to fundamentalist religious beliefs about the final battles between good and evil, the coming of Jesus (or other messianic figures), the Last Judgment and the eternal assignment of the saved and the damned to heaven or to hell... In the 1960s, his 'Theology of Hope,' subtitled 'On the Ground and the Implications of a Christian Eschatology,' became one of the most widely translated and read theological works, stirring enthusiastic responses among Roman Catholics as well as Protestants, and among religious radicals in the developing world as well as dissident Marxists in Eastern Europe. At the core of this theology were the principles that human consciousness is not shaped only by the past and present but also by anticipation of the future, that biblical revelation is centered on God’s promises, and that hope for the future does not rest on extrapolations of past or present trends but on something truly beyond them, namely those divine promises... The goal of a final judgment, in this interpretation, is not reward and punishment but victory over all that is godless, which he calls 'a great Day of Reconciliation.' Professor Moltmann argues for the universal preservation and salvation not only of humans, as individuals and as members of groups, but also of all living creatures. It has been 'a fatal mistake of Christian tradition in doctrine and spirituality,' he argues, to emphasize the 'end of the old age' rather than 'the new world of God,' the beginning of the 'life of the world to come.' " — Peter Steinfils, New York Times>
"In the context of mysticism, the phrase refers metaphorically to the end of ordinary reality and reunion with the Divine. In many religions it is taught as an existing future event prophesied in sacred texts or folklore. More broadly, eschatology may encompass related concepts such as the Messiah or Messianic Age, the end time, and the end of days... Most modern eschatology and apocalypticism, both religious and secular, involves the violent disruption or destruction of the world, whereas Christian and Jewish eschatologies view the end times as the consummation or perfection of God's creation of the world. For example, according to ancient Hebrew belief, life takes a linear (and not cyclical) path; the world began with God and is constantly headed toward God’s final goal for creation." Wikipedia (Web, January 13, 2012)



The Paraclete Shri Mataji"Of course there are some absurd things which grew with misinterpretation and interference from unholy people, which are common in these religions. For example, Jews, Christian and Muslims believe that when they die their bodies will come out of their graves and they will all be resurrected at the Time of Resurrection, at the Time of Last Judgment, at the Time of Qiyamah. It is illogical to think what will remain inside those graves after five hundred years. Nobody wants to think and understand that it is not the body but the soul that will come out of these bodies, be born again as human beings and be saved through Qiyamah and Resurrection."

The Paraclete Shri Mataji
The Message of Christ, London, UK December—10, 1979
"The world needs to be convinced of the truth about itself — something it cannot come to on its own terms. Yet without that truth, the world is forever self-deceived. The showing of the world to itself is the mission of the Paraclete, when she comes. The Spirit comes (as in 15:26); she engages actively with the world. As Jesus had been sent and came, so the Spirit." — D. B. Stevick, 2011, 252


"Though you can understand that Mother's Love makes it very easy for you to get to your Realization and that the whole story of Last Judgment—which looks such a horrifying experience—has been made very beautiful and very tender and delicate, and does not disturb you... All this, if it is told without Realisation, has no meaning. But people were given great ideas about it and also were promised that 'one day your resurrection will come.' It is the greatest happening for you. It is the greatest event of your life and one must consider it is very fortunate that you have been able to achieve it."

The Paraclete Shri Mataji
Kundalini And Kalki Shakti
Bombay, India—September 28, 1979
"The writer’s general thesis is clear: The world has gotten things wrong — things that it must get right if it is to understand itself and carry out its appointed work. But the self-enclosed world has no vantage from which to see itself; its efforts to gather the truth about itself from itself are futile. No observer, taking a point of view within the world, can be freed of that darkening which pervades both the object of inquiry and the inquirer. That is the condition of the world — to find itself a continual object for its own investigation, to have the self-reflective capacity for examining itself, but always to miss the truth about itself. Lacking self-understanding, the actions of the world easily become inhumane and unjust. When the world comes to a new understanding of itself, it will be through the revealing work of God’s Spirit." — Daniel B. Stevick, 2011, 252


"What Christ did there are many people; I read the other day one book saying that He never resurrected himself. I must say they scientifically, they proved scientifically. Can you imagine? How can you prove scientifically I don’t understand...

But this is the trouble that they try to prove everything scientifically. You cannot prove Christ’s resurrection scientifically. That’s why you cannot deny it either...

But it is such a long story started thousands of years back, and today it is just reaching its climax. The fruit is just going to be formed. It’s just the Blossom Time has come for this story, and if the seekers co-operate I am sure it will work out. Have all the hopes. May God bless you."

The Paraclete Shri Mataji
All Is Beautifully Made, Hampstead, U.K.—April 22, 1982


"The Evangelist’s nouns, sin, righteousness, and judgment — wrong, right, and discrimination — are obviously central terms for human self-understanding and such understanding is necessary if the world is to act and judge truly....
Setting these great realities in his distinctive context, the writer enlarges:
       About sin, because they do not believe in me;
       about righteousness, because I am going to the        Father and you will see me no longer;
       about judgment, because the ruler of this world        has been judged. 16:9-11
... This johannine identification of the world’s fault centers specifically and concretely on its relation to Jesus. The world is not convicted against a naturally known standard of justice, nor against a revealed divine law; it is convicted for its rejection of Jesus. What the world does in relation to him demonstrates its basic alienation from God. Jesus and the world are correlatives; his coming is its light; its rejection of him is its judgment. The untruth of this world is shown in its relation to Jesus. The world fails to understand the deepest things of itself as it fails to understand him. The world is not truly known through data it supplies; it is known in relation to one person who, living in it and being part of it, was also God’s action toward it and in behalf of it. The Spirit’s indictment of the world is made against that measure.
... As Bishop Newbigin put it, ‘According to the world’s understanding of righteousness Jesus was found to be in the wrong by the highest judicial authorities of the Church and state. He and his disciples were discredited and scattered. The end of the story was ‘the curse.’ But in the highest tribunal of the Father he was found to be ‘in the right.’
The standards by which the world rendered its judgment on Jesus are so embedded in its way of seeing things that it cannot on its own free itself of them and reverse its opinion. The inward, convicting work of the Spirit — the word from beyond the world — is required if the world is to come to recognize the vindicated Jesus. The divine Paraclete, and no lessor agency, must show the world how wrong it was about him who was in the right. From that revolutionary, divinely imparted insight, a new understanding of righteousness and an alternative ordering of human society can develop."

Daniel B. Stevick, Jesus and His Own: A Commentary on John 13-17
Wm. B. Eerdmans Publishing Co. (April 29, 2011) pp. 252-54


"The main thing that one has to understand is that the time has come for you to get all that is promised in the scriptures, not only in the Bible but all the scriptures of the world. The time has come today that you have to become a Christian, a Brahmin, a Pir, through your Kundalini awakening only. There is no other way. And that your Last Judgment is also now."

The Paraclete Shri Mataji
London, UK—December 10, 1979
"One of the most important results of the New Testament study that has gone on during the past generation is its realization that the theology of the New Testament is unintelligible outside the context of its eschatological message. The precise meaning of that message is still the subject of much investigation and controversy, but its importance has become a matter of general agreement among New testament students." — Jaroslav Pelikan, The Eschatology of Tertullian (1952, 108)


"Today, Sahaja Yoga has reached the state of Mahayoga, which is en-masse evolution manifested through it. It is this day's Yuga Dharma. It is the way the Last Judgment is taking place. Announce it to all the seekers of truth, to all the nations of the world, so that nobody misses the blessings of the Divine to achieve their meaning, their absolute, their spirit."

The Paraclete Shri Mataji

THE APOCALYPSE OF THE SPIRIT-PARACLETE
The fulfillment of the promise of eschatological divine instruction

This website is primarily based on the living gnosis, epiphany, and mystical evidence of cosmic visions and mystical experiences of children's souls meditating, meeting, and inquiring from "His Spirit who dwells in you" (Rom. 8:11), and Her answers and revelations to them. Without question it is about encountering the inner Divine Mother, the Spirit-Paraclete who resides within.

It also deals with the advent of the Spirit-Paraclete's incarnation, Shri Mataji Nirmala Devi, and Her Divine Message to humanity. This message is the very foundation of each and every religion, holy scripture and messenger. It embraces all and excludes none, a collective and harmonious triumph unlike anything learnt or experienced in organized religion. It is an eschatological message of divine intervention and fulfillment of the promised Resurrection to evolve from the temporary physical body into the eternal spirit

The Divine Mother reveals detailed evidence of this mystical dimension and spiritual sanctuary within human beings never properly understood or explained by organized religions—the Kingdom of Spirit (Christianity), Sahasrara Chakra (Hinduism), Dsam Dwar (Sikhism), 1000 Petal Lotus (Buddhism), "Crystal Palace" (Taoism), Kether (Judaism) or Regions in their Souls (Islam). That it is possible to pursue this inner world beyond everyday physical reality is now backed by incontrovertible evidence.

The Paraclete explains how knowledge of this mystical Kingdom of Spirit will eventually awaken, transform and bring about peace and harmony during this Age of the Resurrection and Last Judgment. This unprecedented knowledge and remembrance of Jesus' mystical teachings, to be delivered by the Paraclete, is the final breakthrough in human evolution.

"But, if the Spirit of him who raised Jesus from the dead dwells in you, he who raised from the dead Christ Jesus shall quicken your mortal bodies also through His Spirit who dwells in you." The divine agent, then, is the Holy Spirit, in unity with the human spirit" [1]; "The Messiah will come and the great age of salvation will dawn (for the pious)" [2]; "He (Jesus) is the Sign of the Hour (of Resurrection)" - Surah Az-Zukhruf 43:61 [3].
[1] F. J. Lambretch, Resurrection in the New Testament, page 297;
[2] Eric Eve, The Jewish Context of Jesus' Miracles, p. 195;
[3] Al-Qur'an, Surah 43. Az-Zukhruf (The Gold Adornment)

In this Golden Age of the Last Judgment and Resurrection humans will break free of centuries-old false religious dogmas, destructive indoctrinations, and absurd ideas about the Divine. The Last Judgment and Resurrection is not the sudden apocalyptic end of the world feared by the divisive religious institutions.

On the contrary, humanity awakens to a new dawn of genuine spiritual evolution (Resurrection/birth by the Spirit) and enlightenment (Jesus, the Last Judgment and the Kingdom of Spirit) ushered by the promised Paraclete over a span of about four decades. This epic task comprising of thousands of talks, lectures and programs commencing in the 1970s has one central theme - the glorification, defense, completion and conclusion of the teachings of Jesus Christ that commences the Last Judgment and Resurrection!

Gnosis (from one of the Greek words for knowledge) is the spiritual knowledge of a saint or mystically enlightened human being. Within the cultures of the term's provenance (Byzantine and Hellenic) Gnosis was a knowledge or insight into the infinite, divine and uncreated in all and above all, rather than knowledge strictly into the finite, natural or material world. Gnosis is a transcendental as well as mature understanding. It indicates direct spiritual experiential knowledge and intuitive knowledge, mystic rather than that from rational or reasoned thinking. Gnosis itself is obtained through understanding at which one can arrive via inner experience or contemplation such as an internal epiphany of intuition and external epiphany such as the Theophany.
An epiphany (from the ancient Greek epiphaneia, "manifestation, striking appearance") is the sudden realization or comprehension of the (larger) essence or meaning of something. The term is used in either a philosophical or literal sense to signify that the claimant has "found the last piece of the puzzle and now sees the whole picture," or has new information or experience, often insignificant by itself, that illuminates a deeper or numinous foundational frame of reference. (wikipedia.org 15 December 2010)


Happy ending will be collectively "realized by the coming of the Messiah"


Huston Smith Can Religion Save Us?
Tradition, Transcendence, and Ultimate Reality
An interview with Huston Smith
by Jessica Roemischer

WIE: So, will the "happy ending" or final salvation that the traditions prophesy actually manifest? And, if so, do you believe that will eventuate—as the traditions predict, through divine intervention—in the "second coming"?

HS: For my part, I do say unequivocally that one of the strengths of the great religions is that they promise a happy ending that burgeons after horrendous problems are faced and overcome. But here's the decisive thing that our culture is not ready to hear: they want to see the second coming as changing human history, the course of human history on this planet, which we may annihilate like a supernova. Now, there are phrases in the Bible that point toward it manifesting here—"Thy kingdom come on earth." Or, as in the basic Hindu view, the material world and its history are like an accordion that comes out and it goes back through the four yugas (ages), ending with the Kali Yuga, the worst one, which goes to the dogs completely. But then a new cycle begins. Whatever the metaphors and the analogies, it's our obligation to try to see it happen; we should do our very best to see that it happens on our planet. And, in fact, none of the traditions claim that that happy ending is realizable on our planet; they say that individuals will experience that happy ending in the afterlife, and collectively it will be realized by the coming of the Messiah when time as we know it closes down (the wording differs from religion to religion).

Huston Smith, arguably today's foremost authority on the world's great religions, has, for over half a century, dedicated himself to transmitting the wisdom of the traditions through books, television, and film and in the classroom. His best-known volume, The World's Religions, has been the standard introductory textbook in college religion courses for thirty years and has sold several million copies. Dr. Smith has produced three PBS television series and was the focus of Bill Moyers' five-part PBS special, "The Wisdom of Faith with Huston Smith." His documentaries on Tibetan Buddhism, Hinduism, and Sufism have received international acclaim. Having devoted a lifetime to the study of the august traditions of the world, Huston Smith was our preeminent choice to answer the question: Are the religions equipped to navigate the myriad challenges of the third millennium?

Initially, Huston Smith responded to our interview request with a letter saying, "I am hesitant to take part in your projected article for fear of sounding like a spoilsport. I gather that you want to come down hard on the perils that threaten our planet while giving your readers grounds for hope. My personal judgment is that my perspective differs so markedly from the mind-set of your readers that you would do better to bypass me on this one . . ." We were hooked. What would the dean of comparative religious scholarship have to say in response to perhaps the most important spiritual question of our time, and why did he feel that our readers would not want to hear it? Could there indeed be no cause for hope?

In his innovative and incisive critique of postmodernity, Why Religion Matters, Smith writes, "The sandwich man between placards announcing that the end is near is telling us something important. . . . He is not just protesting our reigning culture. However falteringly, he is gesturing toward a heavenly city that offers an alternative to this earthly one, which is always deeply flawed." Indeed, that man could be Huston Smith himself. And, visiting with this wise and generous octogenarian in his modest Berkeley home, for the interview that he did eventually agree to, we found why he believes that, in the face of apocalyptic times, the traditions may help us hope for a good outcome, but they may not be equipped to actually help us manifest it—at least not here on Earth!

EnlightenmentNext Magazine Issue 23 / Spring–Summer 2003

i. Regathering of Jews back to Israel "will occur right before the return of the Messiah"
ii. "Quran explicitly refers to the return of the Jews to the Land of Israel before the Last Judgment"
iii. "Until Moshiach comes, Judaism is simply a 'religion,' seemingly relegated to its houses of worship"
iv. "The coming Messiah would inaugurate the age of salvation with the pouring out of the Spirit on all flesh"

 
 








 

"The teaching of the Paraclete, as the continuation of Jesus’ teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction"


"The teaching of the Holy Spirit/Paraclete

I have argued that divine instruction comes through Jesus. However, it is likely that to be ‘taught by God’ in John 6.45 also has an internal aspect. In addition to Jesus’ teaching, divine instruction seems to be an inward teaching by which an individual is drawn to Jesus. This is indicated by the parallel between the ‘drawing’ of 6.44, and the teaching and learning of 6.45ab. That teaching in the Fourth Gospel can be understood as an internal event is clear from the reference to the Holy Spirit/Paraclete teaching all things (14.26).

John 14.26 is in fact a significant passage for discerning how the evangelist understands divine instruction. Here, the Paraclete and Holy Spirit are clearly identified. The future tense of the verbs in 14.26 is notable; the Spirit’s activity is said to be (from Jesus’ perspective) in the future. As Schnackenburg suggest, 14.26 is directly connected with 14.25. Jesus speaks to the disciples while abiding with them (14.25), but cannot clarify everything in his limited discourse. Therefore, he promises them the future teaching of the Holy Spirit/Paraclete (14.26). In light of the many clear parallels between the Paraclete and Jesus in the Fourth Gospel, this suggests that the Holy Spirit continues the didactic role of Jesus. If my argument in this chapter is correct (i.e., that Jesus’ teaching is understood by the evangelist as direct divine instruction) then the teaching of the Paraclete, as the continuation of Jesus’ teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction...

The didactic storyline of the Fourth Gospel suggests that in order to portray the didactic relationship between Jesus and the Father, the evangelist develops an analogy based on the relationship of a father and son. The ultimate purpose of the analogy is to indicate that Jesus learns so perfectly from the Father that he becomes transparent to God. Therefore, when people hear Jesus’ teaching, they receive direct divine instruction. I conclude the chapter by suggesting that the teaching of the Holy Spirit/Paraclete, because it is understood as the continuation of Jesus’ teaching, is also regarded as the fulfillment of the promise of eschatological divine instruction."

Stephen E. Witmer, Divine instruction in Early Christianity
Coronet Books (December 2008), pp. 106-7


"The Message of the Comforter does not detract in any way from the teachings of Jesus the Christ. It does not encroach on the long-established system of organised, orthodox belief. On the contrary, the World Mother is coming into physical manifestation at this critical time to expound the teachings of the Christ, to present them in a form that will be acceptable to all God's children, to draw the peoples of the earth together, to unite, to bind, to gather the scattered flocks of the human family; to function as the Comforter of the world during the period described in the Scriptures as "the last tribulations" ...

The only difference between the teachings of this little book and those of the Scriptures lies in the fact that the writer sees the Holy Spirit in the garb of a Woman, a Mother. Time alone will show us whether this is correct or not. No one who is under a delusion is mentally equipped to create the form of a mighty Being who is able to manifest among men as a leader, able to give expression to the powers of the Spirit in prophecy, in healing, in telepathy, in working the signs and wonders and miracles which we are wont to associate with the life of Jesus, and Jesus alone, in spite of the fact that He said 'The works that I do shall ye do also; and greater works than these shall ye do.' A modern Messiah who is able to save the situation at the eleventh hour would naturally manifest in such irresistible power that all our reasoning will be swept away. And that is what I expect; a demonstration of the power and majesty of God in the fragrant beauty of an earthly, feminine form, a comforting, womanly Presence whose mission will be far more effectively carried out because it presents the most unexpected deliverance."

Johanna Brandt, The Paraclete OR Coming World Mother (1936), pp. 4-5



"If one researches the words for “Spirit” in Hebrew and Greek, one will find that in Hebrew it is actually a feminine word, and in Greek it is neuter, having no specific gender association. Thus, the choice among orthodox and fundamental Christians to speak of the Holy Spirit as male is a distortion of the actual languages of the Scriptures. Recognizing this, when the model of the Holy Trinity is used among Gnostic Christians, the Holy Spirit is spoken of as female and is often called the Mother Spirit...

There are no images of God the Father in Sophian tradition. The Father represents the transcendental aspect of God, which is formless, nameless, and only known through God the Mother, which is the immanent aspect of God. The Father is the Great Unmanifest and the Mother is All Manifestation. Thus, the Divine Mother is God ever near to us—as near as our breath, the beat of our hearts and our very bodies, material and spiritual. She is the All-in-All according to Sophian teachings, and being the matrix of creation and the archetypical principle of form, images of the Mother abound."

Tau Malachi, Living Gnosis
Llewellyn Publications (Sep 8 2005), pp. 81-2


"At the heart of Christianity stands the figure of Jesus and the message he embodies. In the Greek language of the New testament, this message was called euangelion. We traditionally translate that word as 'gospel,' but in modern English it would be more exact to translate it as 'good news.' ...

Christianity is about two thousand years old. In that time, it has developed many aspects that are related loosely, if at all, to the original message of good news. As long as these aspects of Christianity don't undermine or conceal the good news, there is no harm in that. In some cases, however, later developments have virtually negated the good news...

Christian people continue to owe their primary allegiance to the Jesus who proclaimed the good news. Both within the church and outside it, people are now in a time of refocusing and rediscovery, a time in which they are asking what is really central to Christian faith. If we encounter conflicts between the good news and the traditions of the various Christian denominations, we must be prepared to choose the good news over everything else.

My book is one effort to express that good news in terms that can make sense today. There are undoubtedly other ways as well, and yet not everything that claims to be the good news of Christ actually is. You, the reader, must try to judge. Here are three tests to apply.

1. It must be related to the words and life of Jesus as we find them in the gospels.
2. It must be news, offering some element of surprise, some new way of looking at the world, even when you've already heard it a hundred times.
3. It must be good news, giving hope for the future, not merely creating new burdens and obligations.

These are alarmingly high standards to suggest to one's readers."

Louis William Countryman, Good News of Jesus: Reintroducing the Gospel
Trinity Press International (February 1, 1993) , pp. 1-2

Mar 21, 1923 – Feb 23, 2011
Shri Mataji Nirmala Devi was
Christian by birth, Hindu by
marriage, and Paraclete by duty

"It’s better that you discover me than I tell you because Christ was crucified, everybody was tortured. I do not want to hamper my work because it makes no difference by telling you anything before Realization. It’s better to tell you after Realization that I am the Holy Ghost – no doubt! I am the one about which Christ has talked.

I have told them (Her 1970's disciples and leaders) I had never said this on from a platform... They have been telling me, 'Mother, you must say that once.' I said, 'In America I’ll declare it.'

So today I declare that I am the Holy Ghost. I am the Holy Spirit who has incarnated on this Earth for your Realization."

The Paraclete Shri Mataji
New York, USA—September 30, 1981
Advocate/Paraclete. "The term occurs in one of the fullest descriptions of the nature and function of the Holy Spirit and is therefore more important than its limited use would suggest. If John was the last gospel written, as was suggested early by Clement of Alexandria (150-215 C.E.), then it is not surprising to find there a fuller expression of the nature of the spirit than was usually present in the OT or the synoptic Gospels (including Acts). In the Gospel and Letters of John, the spirit is described as being sent from the father to be in and with the believers, teaching them, and reminding them of Jesus’ words and deeds (John 14:15-26). The paraclete is identified with Christ (1 John 2:1) and with the spirit (John 14:26), is said to proceed from the father as “the spirit of truth,” and will guide Christians to the truth (John 15:26; 16:13)."
W. E. Mills and R. A. Bullard, Mercer dictionary of the Bible (1990, 13)
"In 16:12-15 the Paraclete guides Jesus’ community into all the truth, but it does so in a complex way: The Paraclete will move the church towards the future, declaring things to come, while at the same time the Spirit will speak only what the Spirit has heard — the things of Jesus, and hence things that are the Father’s. The Spirit’s instruction turns in two directions, speaking of originality, newness and the future, and at the same time of dependence, givenness, and the continuing authority of what has been disclosed.
The supreme purpose of the Spirit`s work is the glorification of Jesus (16:14). By the Paraclete, the fullness of the divine life that is brought in Jesus is made known and accessible to redeemed humanity." — Daniel B. Stevick 2011, 289


"He always talked about the future. He said 'You have to enter into the Kingdom of God'; 'Holy Ghost has to come.' He said that 'You have to get somebody who will counsel you; who will redeem you; who will comfort you and that is the Holy Ghost.' "

The Paraclete Shri Mataji
"The Third Discourse (like the First Discourse, and unlike the Second) is full of predictive terms. More than thirty main clauses speak of the future. Jesus says of himself I am going to the Father (16.5). And of the Paraclete he says, I will send the Paraclete (16.7), who will guide you into truth (16.13). She will glorify me (16.14). She will take what is mine and declare it to you (16.13-14)."
Daniel B. Stevick, 2011, 243-44


"If we follow Him then we cannot be conditioned by anything because He talked of Spiritum only. Spirit cannot be conditioned, conditioned by anything... I am here to tell you all these things which Christ could not tell, and to fulfill what He wanted to say. All those things I am saying to you."

The Paraclete Shri Mataji
Christmas Puja, Delhi, India—December 24, 1995


"Christ didn't say that, 'I am the Destination.' He said, 'I'll send you the Holy Ghost'; 'I'll send you a Comforter'; 'I'll send you a Redeemer'; 'I'll send you a Councilor.' He talked about the future."

The Paraclete Shri Mataji


"These days there are people who are going all over the places to find out the truth, the enlightenment. And there are so many books available, so many people who talk about enlightenment. And this is only in this special age, which I call as the Blossom Time, is happening. If they are not seeking the truth, that means they are not yet evolved as this should have been. But this is a special time that we call as the Last Judgment and that time has come. In the Koran it’s called as Qiyamah and described very clearly what will happen at this time. All these have been indicated in all the books which are, I would say, mystical or we can call as religious—whatever you may call it—the mystic part of it. They have all indicated this time. This time, by the end of this century, this should happen."

The Paraclete Shri Mataji
The Blossom Time, Royal Albert Hall, London, UK—July 5, 1998


"To know God itself is such a great blessing, because He is the God Almighty; the God who has all the powers and all the loved ones.

He is our Father, He is waiting for us to enter into His Kingdom, to enjoy that peace and beauty of His Being, because He has created us and He wants His creation to come up to that."

The Paraclete Shri Mataji


"I am here to do the job of God Almighty's."

The Paraclete Shri Mataji
Bordi, India—February 6, 1985
"Jesus says in v. 7 that he will send the Spirit. In the First Discourse he said that the Spirit would be given by the Father in answer to his request (14.16) or in his name (14.26). In either way of putting the matter, the Paraclete is not generated by human initiative, but stands of God’s side of things and engages human life out of divine freedom. Vv. 8-15 set forth the mission of this new divine presence, first in relation to the world (vv. 8-11), and then in relation to the community of faith in Jesus (vv. 12-15)." — Daniel B. Stevick, 2011, 249

"All that the Father has is mine.
for this reason I said that she will take what is mine
and declare it to you. 16:15
The Evangelist again uses the idiom of agency; the Father shares everything with the Son, his emissary, All that the Father has is mine. The Son, as ‘the agent of God for salvation,’ has made the Father known. Jesus will in the same way send the Paraclete (v. 7), who is his agent, as he is the Father’s. The Spirit takes what is Christ’s (and therefore also ultimately the Father’s) and, as a faithful shaliach, declares it to Jesus’ people. For the third time since v. 13, the term declare (anangelo) is used of the Spirit. The Spirit who is first a hearer (v. 13b), becomes articulate as a communicator, a preacher, a herald. All is finally from the Father; all is shared between the Father and the Son, but through the Spirit all is finally declared to you." — Daniel B. Stevick, 2011, 259-60



The Paraclete Shri Mataji "In between Jesus Christ and His destroying incarnation of Mahavishnu called as Kalki there is a time given to human beings to rectify themselves, for them to enter into the Kingdom of God, which in the Bible is called as Last Judgment...

When the Work will be finished, when we will see that there is no more chance of having any more people in this line, Kalki will come down. Let us see how many will come in but there is also a limit of that... So be very careful. Be very, very careful. Today is the Day of Warning you because you have asked Me to talk about Kalki."

The Paraclete Shri Mataji
Kundalini And Kalki Shakti, Bombay, India—September 28, 1979
"The Paraclete will present the case of God and of the believing community against the world. While the Advocate is teacher and guide of Jesus’ people, she turns to the unbelieving world a face of severity. The Spirit will have dealings with the world concerning sin, righteousness, and judgment – three things which the world needs to know and which it thinks it knows on its own."
Daniel B. Stevick, 2011, 250


"I should do something to bring sense to these people (humanity). Something should happen to them otherwise what I see is a complete disaster. It is going to happen. I do not want to frighten you like Mrs Thatcher does about the Russians. That might be imaginary. But this is real. I am warning you that the Disaster is going to come as destruction itself."

The Paraclete Shri Mataji
London, UK, 6 June 1983


"The Last Judgment has started. We are facing the Last Judgment today. We are not aware of it. And all the satanic forces have come out like the wolves in sheep's clothes. And they are trying to attract you and you do not judge them. You only sit down and judge the Reality. It has started! It is a fact! It has started!"

The Paraclete Shri Mataji
Kingston, UK, 6 November 1980


"I have such respect for so many of them (Muslims). I wish they could accept that this is not Jihad time anymore but Qiyamah Time, the Resurrection Time, the Blossom Time. Are they going to miss it?"

The Paraclete Shri Mataji
"On 28 February 1990 Shri Mataji Nirmala Devi, on Her way to Australia, stopped at Changi Airport, Singapore. She informed the Sahaja Yogis who had gathered to meet Her that in Islam there was a complete surah written about Her. In this surah it was stated that the Sent One will give Realization, will make you Pirs and give Collective Consciousness. But you will be non-believers."
(Divine Cool Breeze Revelations 1989-90, Vishwa Nirmala Dharma, p. 141.)

"Jesus therefore predicts that God will later send a human being to Earth to take up the role defined by John .i.e. to be a prophet who hears God’s words and repeats his message to man." - M. Bucaille

"Jesus’s last Dialogues
The Paraclete of John’s Gospel

John is the only evangelist to report the episode of the last dialogue with the Apostles. It takes place at the end of the Last supper and before Jesus’s arrest. It ends in a very long speech: four chapters in John’s Gospel (14 to 17) are devoted to this narration which is not mentioned anywhere in the other Gospels. These chapters of John nevertheless deal with questions of prime importance and fundamental significance to the future outlook. They are set out with all the grandeur and solemnity that characterises the farewell scene between Master and His disciples…

The dominating feature of this narration—seen in the crowning speech—is the view of man’s future that Jesus describes, His care in addressing His disciples, and through them the whole of humanity, His recommendations and commandments and His concern to specify who the guide is definitely to be that man must follow after His departure. The text of John’s Gospel is the only one to designate Him as Parakletos in Greek, which in English has become ‘Paraclete’...

This name or title translated from the Greek is only used in the New Testament by John: he uses it four times in his account of Jesus’s speech after the Last Supper (14, 16 and 26; 15, 26; 16, 7) and once in his First Letter (2,1). In John’s Gospel the word is applied to the Holy Spirit; in the Letter it refers to Christ. ‘Paraclete’ was a term in current usage among the Hellenist Jews, First century A.D., meaning ‘intercessor’, ‘defender’ (...) Jesus predicts that the Spirit will be sent by the Father and Son. Its mission will be to take the place of the Son in the role he played during his mortal life as a helper for the benefit of his disciples. The Spirit will intervene and act as a substitute for Christ, adopting the role of Paraclete or omnipotent intercessor.”

This commentary therefore makes the Holy Spirit into the ultimate guide of man after Jesus’s departure. How does it square with John’s text?...

The two Greek verbs ‘akoub’ and ‘laleo’ therefore define concrete actions which can only be applied to a being with hearing and speech organs. It is consequently impossible to apply them to the Holy Spirit.

For this reason, the text of this passage from John’s Gospel, as handed down to us in Greek manuscripts, is quite incomprehensible, if one takes it as a whole, including the words ‘Holy Spirit’ in passage 14, 26: “But the Paraclete, the Holy Spirit, whom the Father will send in my name” etc. It is the only passage in John’s Gospel that identifies the Paraclete with the Holy Spirit.

If the words ‘Holy Spirit’ (to pneuma to agion) are omitted from the passage, the complete text of John then conveys a meaning which is perfectly clear. It is confirmed moreover, by another text from the same evangelist, the First Letter, where John uses the same word ‘Paraclete’ simply to mean Jesus, the intercessor at God’s side. According to John, when Jesus says (14, 16): 'And I will pray the Father, and he will give you another Paraclete', what He is saying is that ‘another’ intercessor will be sent to man, as He Himself was at God’s side on man’s behalf during his earthly life.

According to the rules of logic therefore, one is brought to see in John’s Paraclete a human being like Jesus, possessing the faculties of hearing and speech formally applied in John’s Greek text, Jesus therefore predicts that God will later send a human being to Earth to take up the role defined by John i.e. to be a prophet who hears God’s words and repeats his message to man. This is the logical interpretation of John’s texts arrived at if one attributes to the words their proper meaning."

Maurice Bucaille, The Bible, the Qur'an, and Science
Islamic Book Service (January 1, 2001), pp. 112-5

Note: According to Maurice Bucaille, the "two Greek verbs ‘akoub’ and ‘laleo’ … define concrete actions which can only be applied to a being with hearing and speech organs", thus making it "consequently impossible to apply them to the Holy Spirit." Today, once the true nature of the Spirit-Paraclete is understood i.e., of the spiritual Spirit(-Paraclete) within and the physical Paraclete without, that impossibility is solved. The subtitled articles below help clarify that distinction between the eternal, spiritual Paraclete within and the temporary, human Paraclete Shri Mataji without, and are pivotal in solving a seemingly paradoxical theological dilemma.

"And when Jesus foreannounced another Comforter, He must have intended a Person as distinct and helpful as He had been." - F. B. Meyer


"THE PERSONALITY OF THE HOLY GHOST

That word, 'another'—'He shall give you another Comforter'—is in itself sufficient to prove the Divinity and Personality of the Holy Ghost. If a man promises to send another as his substitute, we naturally expect to see a man like himself, occupying his place, and doing his work. And when Jesus foreannounced another Comforter, He must have intended a Person as distinct and helpful as He had been. A breath, an afflatus, an impersonal influence could not have stood in the same category as Himself.

There are those who think that the Holy Spirit is to the Lord what a man’s spirit is to the body; and imagine that our Lord simply intended that the spirit of His life-teaching and self-sacrifice would brood over and inspire His followers; but this could not have fulfilled the promise of 'the other Comforter.' It would simply have been Himself over again, though no longer as a living Person; rather as the momentum and energy of a receding force which gets weaker and even weaker as the ages pass. Thus the spirit of Napoleon or of Caesar is becoming little more than a dim faint echo of footsteps that once shook the world.

Jesus knew how real and helpful He had been to His followers—the centre around which they had rallied; their Teacher, Brother, Master; and He would not have tantalized them by promising another Paraclete, unless He had intended to announce the advent of One who would adjust to their needs with that quickness of perception, and sufficiency of resource, which characterize a personal Leader and Administrator. There were times approaching when the little band would need counsel, direction, sympathy, the interpretation of a strong wise Hand—qualities which could not be furnished by the remembrance of the past, fading like colors on clouds when the sun has set; and which could only be secured by the presence of a strong, wise, ever-present Personality. 'I have been one Paraclete,' said the Lord in effect; 'but I am going to plead your cause with the Father, that another Paraclete may take My place, to be My other self, and to bide with you forever.' "

F. B. Meyer, Love to the Utmost
The Echo Library (2008), pp. 42-3


"The Comforter will be an incarnation of the Holy Spirit as Jesus was of the Spirit of Christ. As Cosmic Mother She holds a superior position, far beyond the conception of a finite mind, and it will no more be possible for us to understand Her character and functions than if She represented the Creator Himself. It is on that account that Jesus said that the Comforter, when She comes, would not speak of Herself."

Johanna Brandt, The Paraclete OR Coming World Mother (1936), pg. 37

"The Paraclete has a twofold function: to communicate Christ to believers and, to put the world on trial" - Robert Kysar

Pentecost is historically and symbolically related to the Jewish harvest festival of Shavuot, which commemorates God giving the Ten Commandments at Mount Sinai fifty days after the Exodus. Among Christians, Pentecost commemorates the descent of the Holy Spirit upon the Apostles and other followers of Jesus, as described in the Acts of the Apostles 2:1-31.

It is out of question that a few minutes of the Holy Spirit's visitation on the first Christian Pentecost Sunday could have been the fulfillment of all that Jesus had promised the Comforter/Paraclete/Advocate would do for his disciples. Indeed the biblical "passages suggest broader, more personal senses, referring to one who consoles another, befriends another, guides or teaches another, or to one who publicizes the truth of things." (Daniel B. Stevick, 2011, 285) Only with the advent of the Paraclete Shri Mataji has that all-encompassing promise of Jesus been fulfilled in every respect, which of necessity has taken about 40 years of Her attention to detail in all the vital areas of revelation, glorification, guidance, advocacy, counseling and comforting.

Since that is the case as to where Jesus' disciples now stand in relation to the Comforter/Paraclete/Advocate, here are some further points of clarification as to why Jesus' promise could only be fulfilled in recent times, rather than 2000 years ago:

i) Jesus said that he would send another Comforter just like him, i.e., in the form of a human being, but that he had to go away first, before the Comforter would come. (Divine personalities when speaking about themselves, tend to speak in terms of eternal time, not in terms of human time). Jesus was telling his disciples that at the appointed time, another Divine personality would come. But that personality would have to wait for the appointed time, the right time.

ii) There is no historical evidence whatsoever there was any advocate, counselor, comforter or person acting with defense attorney capability physically present to Jesus' disciples, as he had been present to them. Had such a personality arrived, duly fulfilling such a multi-tasking role, the disciples would surely have recorded those teachings just as they had recorded the teachings of Jesus.

iii) There is no historical evidence whatsoever that after Jesus' crucifixion there was any Paraclete bearing witness to Jesus, glorifying him, guiding his followers, and declaring what was to come. In fact, such a Paraclete personality would very quickly have been crushed at that time for speaking out, just as surely as Jesus had been crucified for speaking out, which, albeit, is the job of Paraclete's to do.

iv) During the post-crucifixion period there were no Bibles, churches, literacy or technological means of communication that would enable the spreading of the Comforter/ Paraclete/Advocate's teachings universally. In fact, the Roman persecution of the Christians only ended in 313 AD under the reign of Constantine the Great, and it was only after that time that the Bible and churches evolved. Literacy and mass communications are recent developments, albeit still unavailable to significant portions of humanity. (However, even the optimum combination of bibles, churches, literacy and modern communication cannot deliver the knowledge required to complete Jesus' message. Revelation, guidance, glorification, advocacy, counseling and comforting is Paraclete specific.)

v) During the post-crucifixion period there was no closure, conclusion or completion of Jesus' teachings, nor was there a fulfilled message of eschatology with regard to the Kingdom of God, during the brief one-day Pentecost Sunday.

At present, over the span of almost four decades, each and every Paraclete-specific requirement of i) to v) has been fulfilled to the minutest of detail by both the physical Paraclete Shri Mataji and the Spirit-Paraclete within. Only now is it possible for the disciples, who were with Jesus two millennia ago, to fulfill a most crucial aspect of the Savior's promise to emancipate humanity: "But when the Paraclete comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, will bear witness about me. And you also will bear witness, because you have been with me from the beginning" (John 15:26-27). That is precisely what the disciples of the Paraclete are doing today. They have literally taken birth alongside the Paraclete Shri Mataji to again bear witness for Jesus Christ, with whom they had always been from the beginning! This website bears incontrovertible evidence and testimony to back these claims.

Robert Kysar's John The Maverick Gospel will be used to cross-examine these claims, and theologians are invited to challenge them. If they cannot then they must act conscientiously since even John 16:8-11—which Robert Kysar admits "is a very difficult passage both to translate and to understand" and for whom D. A. Carson in The Function of the Paraclete "constitutes one of the most baffling passages in the fourth gospel"—has also been dutifully discharged to the letter by Shri Mataji over the decades before a disbelieving audience! Robert Kysar outlines the scriptural distinguishing traits, precise tasks, and recognizable originality specific to the Paraclete:


"We must try to summarize the nature and function of the Paraclete as the Gospel of John describes it. (Here as elsewhere in this discussion of the Paraclete, I am profoundly indebted to Raymond E. Brown’s excellent appendix on the subject in his commentary on John, The Gospel According to John, Anchor Bible, vol. 29a.) About the nature of the Paraclete we can say two things:

1. The Paraclete comes from and is related to both the Father and the Son:
a. The Paraclete comes only if Jesus departs (15:26; 16:7, 8, 13).
b. The Paraclete comes from the Father (15:26).
c. The Father gives the Paraclete in response to Jesus’ request (14:16).
d. The Paraclete is sent in Jesus’ name (14:26).
e. Jesus sends the Paraclete from the Father (15:26; 16:7).

2. The Paraclete is identified in a number of different ways:
a. 'Another Paraclete,' implying that Jesus was the first (14:16).
b. The 'Spirit of Truth' (14:17; 15:26; 16:13).
c. The 'Holy Spirit' (14:26).

In summary of this evidence, we may say that the Paraclete is a continuation of Christ, even the alter ego of Christ. What is said of the relationship of the Son to the Father throughout the Gospel can be said in large part of the relationship of the Paraclete to the Father. But this mysterious being is dependent on Christ’s ministry. The Paraclete is, as it were, 'act two' that cannot begin until 'act one' (Jesus’ ministry) is completed.

We may speak about the function of the Paraclete under two separate categories:

1. The relationship of the Paraclete to the disciples. The Paraclete
a. Is easily recognized by the disciples (14:17).
b. Is within and continues to remain with them (14:16-17).
c. Is their teacher (16:13).
d. Announces to them things that are to occur in the future (16:13).
e. Declares what belongs to Christ and what does not (16:14).
f. Glorifies Christ (16:14).
g. Witnesses to Christ (15:26).
h. Reminds the disciples of all that Jesus said (14:26).
i. Speaks only what is heard (16:13).

2. The relationship of the Paraclete to the world. The world
a. Cannot accept the Paraclete (14:17).
b. Cannot see or recognize the Paraclete (14:17).
c. Rejects the Paraclete (15:26).
d. But its rejection does not prevent the Paraclete’s witness to Christ (15:26).
e. Is condemned, proven wrong, and pronounced guilty of sin by the Paraclete (16:8-11). (John 16:8-11 is a very difficult passage both to translate and to understand. But the summary catches at least some of its basic meaning.)

Obviously, according to the Fourth Gospel, the Paraclete has a twofold function: to communicate Christ to believers and, to put the world on trial and find it guilty as charged."

Robert Kysar, John, the Maverick Gospel
Westminster John Knox Press; 3 edition (June 1, 2007), pp. 109-10



"The Five Paraclete Texts

The five texts all found in chapters 14 through 16 in John’s Gospel. They are amazing descriptions of the work of Jesus’ Spirit. In them, Jesus promises that he will not leave the disciples orphans—without a personal guide to dwell with them—but will send them 'another Advocate,' his own Spirit of truth to 'guide them in the way of all truth.' The Spirit of Jesus is clearly a personal presence—the ongoing presence of Jesus for all Christians. The Spirit will perform the same functions that Jesus did; to teach them, to be their advocate in trials, to intercede for them with God, to guide them, to encourage them. These five passages contain the most profound teaching about the Spirit of Jesus in all of Scripture...

Resemblance of the Paraclete to Jesus in John

                                                           JESUS                     SPIRIT
1. Same source
Coming from the Father                       5:43                        16:7
Given by the Father                             3:16                        14:16
Sent by the Father                               3:17                        14:26

2. Same title
Paraclete                                        1 John 2:1                     14:26
Truth                                                   14:6                          16:13
Holy                                                      6:69                        14:26

3. Same role
Known by disciples                              14:9                          14:17
Remains with disciples                        14:23                        14:16-17
Guides disciples into truth                   14:6                          16:13
Teaches disciples                                13:13-14                   14:26
Speaks the words of God                     8:28; 15:16             16:13
Declares things to come                     14:29; 16:4               16:13
Bears witness                                       8:14                        15:26
Glorifies                                               17:4                          16:14

4. World
Cannot accept                                      5:43                         14:17a
Does not know                                     8:19                         14:17b
Testified against                                   7:7                           16:8

I am indebted to Raymond Brown for pointing out these similarities. Two powerful conclusions can be drawn from these close parallels. First, from the parallels in their work (number 3 above), John teaches that the Paraclete continues the work of Jesus. That is, John presents a tandem relationship or a parallelism between the ministry of Jesus and that of the Paraclete. Second, the whole complex of parallels above leads Raymond Brown to a more profound conclusion: the Holy Spirit continues the presence of Jesus. Thus the one whom Jesus calls 'another Paraclete' is in many ways another Jesus. Thus the one whom Jesus calls 'another Paraclete' is in many ways another Jesus, one who continues the same work of Jesus in us now."

James W. Kinn, The Spirit of Jesus in Scripture and prayer
Rowman & Littlefield Publishers, Inc. (May 26, 2004), pp. 59-60

"But She—the Spirit, the Paraclete...—will teach you everything." - Danny Mahar

"Where then do we go for direct textual evidence that the Holy Spirit was, in the origins of Christianity, considered feminine? We go to the existing Greek minuscules copied in the early part of the last millennium to find only circumstantial evidence. Likewise, as we go to the earlier copied Greek uncials, the Byzantine copies, the eastern Syriac Peshitta, and the Old Latin we find some peripheral corroboration. Then when we go to the earlier copied Old Syriac that predates the Peshitta we find a pearl of great price. In the most ancient of the rare Old Syriac copies, the Siniatic Palimpsest, from the 4th or 5th century, found in the Covenant of St. Catherine in the Sinia by Mrs. Anes Lewis and transcribed by Syriac Professor R.L. Bensly of Cambridge University in 1892, the words of Jesus in John 14:26 read:

But She—the Spirit, the Paraclete whom He will send to you, my Father, in my name—She will teach you everything; She will remind you of that which I have told you.

(Translation by Danny Mahar, author of Aramaic Made EZ)

In both the Hebrew and Aramaic language the word spirit is in the feminine gender but in the Greek language it is neuter. It is the Greek neuter word, pnuema, that was employed by the ancient Septuagint translators of the Hebrew Old Testament when they translated the feminine ruach into Greek. The authors who wrote in Greek were limited in expressing the Holy Spirit in the feminine by the constraints of the language...

This concept of the feminine gender of the Holy Spirit is not new or original. The early church had this belief and within the last several decades it has been considered at large with acceptance by individuals of faith in all areas. It may be that this writing is a unique synergism in understandings and that there are some new considerations within what is written here to add to the accumulating evidence. Whatever the case may be there is much more that is written and to be written that patterns the feminine gender of the Holy Spirit through the breadth of scripture...

I offer this presentation so that the revelatory script of the knowing playwright and the intuitions of the wise director may be more fully understood and, in the end, be joined harmoniously together within our souls and within our family to bring to pass the eternal plan of salvation for all humankind through the cross of Christ."

The Feminine Gender of the Holy Spirit
On the Orthodox Revision of the Gender of the Holy Spirit
A Journey Unto Revelation's End, by Steve Santini

The Holy Spirit in the Syriac Bible

"Although ‘Spirit of Holiness’ is a term that occurs occasionally in the Old Testament (Ps. 51: 12: Isa. 63: 10-11), alongside the very common ‘Spirit of the Lord’, it will come as a surprise to many that ruha d-qudsha, ‘Spirit of Holiness’ is quite a frequent term in some Jewish texts, in particular the Palestinian tradition of the Aramaic translations of the Old testament, or Targumim. Whereas Targum Onkelos, the official Babylonian targum, normally employs the term ‘Spirit of Prophecy’ (a phrase known to some early Syriac writers too), the earlier Palestinian Targum texts prefer ‘Spirit of Holiness’. Thus, for example, at Numbers 27: 18, Joshua is described as ‘a man on whom there dwells the Spirit of Holiness from before the Lord’.

The word for ‘spirit’ or ‘wind’ happens to be feminine in the Semitic languages, and this of course has had certain consequences for the use of the term ruha when applied to the Holy Spirit. Early Syriac writers consistently construe ruba d-qdsha as a feminine, and it is clear from a few oft-quoted texts that the Holy Spirit was actually regarded as mother in some circles. This understanding is first found in a quotation preserved by Origen and Jerome from the almost wholly lost Gospel according to Hebrews."

Eugene F. Rogers, The Holy Spirit: Classic and Contemporary Readings
Wiley-Blackwell; 1 edition (May 19, 2009) p. 114

"Grammatical nonsense but evidence of the theological desire to defeminize the Divine." - Lucy Reid


"Rooted in the Hebrew Scriptures and flourishing in a patriarchal culture, Christianity developed its own negative attitudes towards women and the old religion of the Goddess. At times subtle, at other times brutal, the movement was away from partnership and towards hierarchy, from feminine images of the Divine to strictly masculine ones. Despite Jesus' radical inclusion of women as friends and disciples and his refusal to treat them as second-rate, sinfully sexual, or stupid, his followers quickly established as orthodox an all-male priesthood, a masculine Trinity, and a theologically expressed aversion to women...

And in Syria, where for four hundred years the word Holy Spirit was ruha, a feminine word derived from the Hebrew ruach, and where the Holy Spirit was described as Mother, complementing the parental imagery of Father and Son in the Trinity, the association of feminine language with heresy led authors to assign masculine gender to the word—grammatical nonsense but evidence of the theological desire to defeminize the Divine."

Lucy Reid, She Changes Everything
Continuum, 2005, pages 32-33

“Fortunately, contemporary feminist scholarship provides a way to resolve Jung’s difficulties and simultaneously deepen his basic insights. The feminine Wisdom or Shekinah the Old Testament says was with God from the beginning, feminist scholars point out, functions like the Holy Spirit or Paraclete of the New Testament, shares its symbolism of the dove, and is specifically referred to as God’s ‘holy spirit from above’ in Wisdom 9:17-18.

Neglecting the similarity of Wisdom to the Paraclete did not of course begin with Jung. It began with those early Christians who sought to give intellectual respectability to Hebraic-Christian myth by reformulating it in terms of Hellenistic philosophy. The actual denigration of Wisdom, however, commenced before Christianity with Philo-Judaeus and other Alexandrian thinkers who, bowing to the era’s intellectual fashions, concluded that feminine attributes lessened God. God’s dignity, these philosophers insisted, required him to be all male no less than all good and powerful.

Anxious to protect the masculinity of their God, the church fathers declined to meld the Judaic wisdom figure with its natural successor, the Paraclete, which would have made one member of the Godhead feminine.”

James P. Driscoll, The unfolding God of Jung and Milton
University Press of Kentucky, 1992, page 88

Note: If by "gender" is meant grammatical gender, the gender of "Holy Spirit" varies according to the language used. Thus the grammatical gender of the word "Spirit" is masculine in Latin (Spiritus) and in Latin-derived languages such as English (Spirit) or German (Geist). In the Semitic languages such as Hebrew (Ruah), Arabic (Ruh, Rooh, Ruh-ul-Qudus), Aramaic (Ruha, Ruho) and its descendant Syriac (Ruha), it is feminine. In Greek it is neuter (Pneuma). When grammatical gender in a particular language is confused with physical gender, the Holy Spirit is thought of, within that language, as male, female or neither.

"The functions of the Paraclete spelled out in verses 13-15... are all acts of open and bold speaking in the highest degree." - David Fleer


"This fifth and final teaching contains themes with which we are now familiar: the time-limitedness of Jesus’ own ministry (v. 12); continuity of the Paraclete’s work with that of God and Jesus’ (vv. 14-15); the Spirit of truth (v. 13). In fact, this last Paraclete teaching is more important for the way it deepens familiar motifs than for introducing new ones. In these verses Jesus makes explicit how the Paraclete will guide the disciples into their own futures...

The promise of the Paraclete is that the Paraclete will carry the promises of Jesus forward into the ever-changing realities that lie in store for people of faith. This means that as life changes, as new sufferings and new hopes emerge, you will receive a fresh promise and word from Jesus, conveyed to the community through the presence and work of the Paraclete. The functions of the Paraclete spelled out in verses 13-15—'guide you into all the truth,' ... 'declare to you all things that are to come,' 'take what is mine and declare it to you'—are all acts of open and bold speaking in the highest degree. The bold witness of the Paraclete ... carries Jesus’ teachings into the future, will ensure that the disciples do not face the future alone (cf. 14:18), unequipped with the necessary words of Jesus."

David Fleer, Preaching John's Gospel: The World It Imagines
Chalice Press, (May 30, 2008) pages 68-70


"There is a sense in the farewell discourse that while Jesus was still on earth, the disciples’ understanding of him was only inchoate (cf. 14:5, 9; 16:18). Burge correctly notes that the concept of 'remembering' in the Gospel is linked to the misunderstanding of the disciples in John. They really do require the new perspective that the Paraclete brings. Indeed, the Paraclete 'interprets' the Johannine Jesus-tradition, a concept fully expressed by the extradiegetic narrational voice of John 7:39, and also in the well-known 'aside' of 2:22. As 'interpreter' of the Jesus tradition, the Paraclete can legitimately be understood as the one who continues the 'ongoing revelation of God in the world'. "

The Paraclete and Jesus in the Johannine Farewell Discourses
Ruth Sheridan, Pacifica Theological Studies Association, page 136


"John 16:7-11 constitutes one of the most baffling passages in the fourth gospel. Augustine acknowledged their difficulty; and almost every commentator who has addressed the problem since Augustine has prefaced his interpretation with apposite notice that these verses are not easy to sort out. None of the interpretations offered so far is entirely free from difficulty; and the one about to be presented does not quite escape this curse either."

D. A. Carson, The Function of the Paraclete in John 16:7-11
Journal of Biblical Literature, Vol. 98, No. 4 (Dec., 1979), pp. 547

Note: The Hebrew Ruach ha Kodesh is the phrase that translates into the Holy Spirit. Ruach is feminine, and the Aramaic equivalent ruah is also a feminine noun. These words are paired with feminine verbs and pronouns. Where feminine nouns are present with feminine verbs and antecedents, then, according to the laws of Hebrew grammar, the subject spoken of would be feminine - in this case, the Holy Spirit.
The Holy Spirit is feminine, and in the original texts, Jesus promised: "And I will pray the Father, and He shall give you another Comforter, that she may dwell with you forever" (John 14:16). The Holy Spirit portrayed in the role of Comforter in John chapters 14 to 16 is associated with mothering. "As a mother comforts a child, so shall I comfort you" (Isaiah 66:13).
The other Hebrew word commonly used to refer to the Holy Spirit is 'shekinah'. The feminine word shekinah appears in Aramaic translations of the Bible, and is commonly use within modern Judaism. Shekinah is the equivalent of the Holy Spirit; it means "Divine Presence".
Several first or second-century Christian documents discovered at Nag Hammadi plainly identify the Holy Spirit as feminine, the mother figure within the Godhead. In the Apocryphon of John, Elohim appeared to John and said, "I am the Father, I am the Mother, I am the Son." In the Gospel According to the Hebrews, the phrase "my mother the Holy Spirit" appears. The Pistis Sophia and other early writings indicate that within the early church there was awareness that the Holy Spirit is female.

"The reaction of the world to the Paraclete will be much the same as the world’s reaction was to Jesus." - Berard L. Marthaler


"As the Christ, Jesus was at once the fulfillment of prophecy and at the same time the greatest of the prophets. In departing he promised, 'I will ask the Father and he will give you another Paraclete—to be with you always...' (Jn 14:16). Jesus spoke several times of the Paraclete in his farewell discourse, and the condition for the coming of this new advocate seems to have been Jesus’ own return to the Father (Jn 16:7). 'Paraclete,' a title peculiar to the Johannine writings, is close to the Greek parakletos, which has many meanings. Paraclete suggests a helper, friend, interpreter, consoler, witness for the defense, and advocate. Raymond E. Brown, who compiled a list of all the texts where the word appears in John’s Gospel, concluded that the Paraclete has two basic functions: 1) the Paraclete comes to the disciples and dwells with them, guiding and teaching them about Jesus; and 2) the Paraclete accuses the world and condemns its false values and sin, specifically, for unjustly sentencing Jesus to death.

The portrait of the Paraclete in the Johannine gospel bears a striking resemblance to Jesus. Virtually every quality ascribed to the Paraclete has a parallel in what was said of Jesus. Jesus himself says that the Father will send another Paraclete, thus clearly indicating that his own mission was that of a 'paraclete,' with all the complex connotations that this title carries. The Paraclete will come, sent forth by the Father just as Jesus came, sent into the world by the Father. It is said that the disciples will know the Paraclete and the Paraclete will remain with them, much as it was said that the disciples were privileged to know the Son, who will remain with them. The Paraclete will guide the disciples along the way of all truth; Jesus is the way of truth. The Paraclete will bear witness; Jesus bears witness (Jn 8:14). The reaction of the world to the Paraclete will be much the same as the world’s reaction was to Jesus. The world does not know or accept the Paraclete, much as it remained ignorant of Jesus’ true identity and rejected him (5:43; 12:48).

In many ways the Paraclete is to Jesus as Jesus is to the Father: as the Paraclete is sent in Jesus’ name, so Jesus came in the name of the Father. 'Thus,' writes Brown, 'the one whom John calls 'another Paraclete' is another Jesus.' The Paraclete is the presence of God in the world when Jesus ascends to the Father. In his farewell discourse Jesus revealed that this Paraclete is in fact the Holy Spirit. He said, 'The Paraclete, the Holy Spirit whom the Father will send in my name, will instruct you in everything, and remind you of all that I have told you.' (14:26). The Paraclete will not teach novel truths or a new revelation but will witness to the full meaning of Jesus’ mission and revelation."

B. L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology
Twenty-Third Publications, 2007, page 275-6


"Christ's teaching is not generally understood in its true, simple, and direct sense even in these days, when the light of the Gospel has penetrated even to the darkest recesses of human consciousness; when, in the words of Christ, that which was spoken in the ear is proclaimed from the housetops; and when the Gospel is influencing every side of human life—domestic, economic, civic, legislative, and international. This lack of true understanding of Christ's words at such a time would be inexplicable, if there were not causes to account for it.

One of these causes is the fact that believers and unbelievers alike are firmly persuaded that they have understood Christ's teaching a long time, and that they understand it so fully, indubitably, and conclusively that it can have no other significance than the one they attribute to it. And the reason of this conviction is that the false interpretation and consequent misapprehension of the Gospel is an error of such long standing. Even the strongest current of water cannot add a drop to a cup which is already full."

Leo Tolstoy, The Kingdom of God is Within You
Bison Books, 1984, page 54


"What has been passing for Christianity during these nineteen centuries is merely a beginning, full of weaknesses and mistakes, not a full-grown Christianity springing from the spirit of Jesus. - Albert Schweitzer

First, I owe a word of explanation to readers. This book is not about one more attempt to prove why it is wrong to be a fundamentalist. Nor is it a book meant to prove that Jesus is not divine-at least in a metaphysical sense-and never walked on water or raised anyone from the dead. Indeed, I could not prove such a thing to anyone who wasn't already inclined to believe it. Instead, it is a book written by a pastor, an invitation that comes bearing the postmark of the church and addressed to those who already accept the Bible as inspired, but not infallible. It is not offered as a scholarly argument against literalism or literalists, nor is it intended to be one more tirade against any form of ignorance or arrogance. Those in glass houses should not throw stones.

Rather, it is a word on behalf of those who have walked away from the church because they recognize intellectual dishonesty as the original sin of orthodoxy. It is a sermon addressed to nonbelievers as well as to those who grew up in the church. It is meant to provide a second opinion for all those who know what they are supposed to believe but refuse to equate miracles with magic or liturgy with history—and yet fall silent when someone reads the Beatitudes or get goosebumps listening to the parable of the prodigal son. It is not an apologetic but a call to reconsider what it means to follow Jesus, instead of arguing over things that the Church has insisted we must all believe about Christ. Doctrines divide by nature. Discipleship brings us together."

Robin R. Meyers, Saving Jesus from the Church
HarperOne (February 24, 2009), Pages 13-14

Bultmann calls the "coming of the Redeemer an “eschatological event,” “the turning-point of the ages”." - George Eldon Ladd


"Rudolf Bultmann reinterprets eschatology along existential lines. He calls the coming of the Redeemer an 'eschatological event,' 'the turning-point of the ages,' from such verses as 3:19; 9:39... The sayings about a future coming of Jesus do not refer to a 'coming again' but merely to his coming. Here are to be found the real foundations in the words of Jesus about his coming. But this coming is no second eschatological event but the consummation and fruition of that which is being brought to fulfillment: the coming of Jesus in the Paraclete. The resurrection inaugurates the parousia. Apocalyptic thought later separated these two events and reinterpreted the parousia in terms of Jewish apocalyptic.

Such views of a completely realized eschatology have not persuaded all scholars. They have seen the difference between John and the Synoptics as one of emphasis, and have held that John indeed shares the essentials of primitive Christian eschatology. Kummel answered Bultmann’s interpretation of the eschatology of the Fourth Gospel with an essay in which he argued that a futuristic eschatology is essential to the structure of the Johannine thought. John does not purpose to supplement the Synoptics but to set forth their true meaning. The glory of God was present in Jesus but was recognized only by a few who had faith. The hiddenness of both the Christ and of salvation and the final overcoming of death must await in the future. Jesus came from eternity as the one sent by God in the present. Such a person with a past and a present must also have a future. Therefore the hope of the parousia and an eschatological consummation is an essential element in Johannine thought. John does not express this hope in apocalyptic terms, for his concern is primarily the destiny of the individual, not the destiny of the cosmos."

George Eldon Ladd, A Theology of the New Testament
Wm. B. Eerdmans Publishing Company, 1993, pages 336-7

"The Paraclete equated with the Holy Spirit, is the only mediator of the word of the exalted Christ." - M.E. Boring


"2.2.2.4. Holy Spirit and the Paraclete

Having seen that pneuma here could only be the Holy Spirit, we proceed to investigate the relationship between the Spirit and the truth. We begin our investigation from the statements of Jesus, which tell the readers that the Paraclete is the Spirit of Truth (14:17; 15:26; 16;13) and that the Paraclete is the Holy Spirit (14:26).

Although the Paraclete theme is complex, a closer look at the declaration of Jesus regarding the sending of the Spirit/Paraclete reveals the relationship between the Holy Spirit and the Paraclete... Making a study on the Paraclete in the Fourth Gospel, in his doctoral dissertation, E. Franck notes that the Paraclete is connected with the Spirit. He holds the idea of the Paraclete as a divine, but abstract power. ‘The Spirit is the power, which renews, giving life and strength (ch. 3:5f; 6:63; 20:22). True worship is done in the Spirit (4:23)’. Regarding the Paraclete, Jesus says: ‘I will pray to the Father and he will give you another Paraclete, that may be with you for ever, the Spirit of truth...’ (14:16-17). It is clear here that the word ‘Paraclete’ is applied to the Holy Spirit/the Spirit of truth. However, John 14:26 does actually identify the Paraclete as the Holy Spirit...

There is a close resemblance between the Paraclete and Jesus in many aspects especially their function. These similarities in function are so striking that they cannot be taken as coincidences. For John these similarities should serve some purpose and logically, his purpose is to show the Paraclete to be the continuing presence of Jesus exercising a ministry that is parallel to that of Jesus himself even after he has gone from the world."

Benny Thettayil, In Spirit and Truth
Peeters (October 2007), page 139-147

Note: Speaking of the Johannine portrayal of Jesus and the Paraclete, M.E. Boring, “The Influence of the Christian Prophesy on the Johannine Portrayal of the Paraclete and Jesus,’ NTS 25 (1978-79) 114, 120, states regarding the equation of Paraclete and the Holy Spirit: “The Paraclete equated with the Holy Spirit, is the only mediator of the word of the exalted Christ”. Boring would make another equation by saying that Jesus was the first Paraclete and the second Paraclete is the Spirit.


The Paraclete Shri Mataji "He resurrected himself so that you all could be resurrected, so you have to, today, thank Him for giving you the lead of resurrection and in this lifetime only, you are going to be resurrected and you are going to see, with your own eyes, your resurrection as the disciples saw the resurrection of Christ. This is being all promised and this must happen to all of you."

The Paraclete Shri Mataji
The Meaning of Easter, London, UK
Easter Sunday—April 6, 1980
"The supreme purpose of the Spirit's work is the glorification of Jesus (16:14). By the Paraclete, the fullness of the divine life that is brought in Jesus is made known and accessible to redeemed humanity." (Daniel B. Stevick, 2011, 289)


"Declare to all the nations now that I am the Holy Ghost and I have come for this special time, that is, the Resurrection Time."

The Paraclete Shri Mataji
Sydney, Australia—March 21, 1983

"Jesus lived on this earth in one time in one area; the Paraclete dwells within every believer for all times (14:15-17). Thus the Paraclete is a more intimate and enduring presence. It should now be clear why in discussing Johannine ecclesiology, we may see the Paraclete concept as another facet of John’s emphasis on the relationship of the individual to Jesus. Just as Jesus represents on earth the Father who sent him, the Paraclete represents on earth Jesus ... Jesus said; 'Whoever has seen me has seen the Father' (14:9); it would be equally possible for the Johannine Jesus to say, 'Whoever has received the Paraclete has received me' (14:17)"
R. E. Brown, The Churches the Apostles left behind, page 107
"The role of the Spirit becomes more explicit in the second promise of the Paraclete (25-26), as now [the Paraclete] is described specifically as the 'Holy Spirit.' The rudimentary Trinitarian implications of 14:25-26 are inescapable. The Father will send the Spirit in the name of Jesus. Therefore this spiritual revelation promised by Jesus is in fact the effort of God himself (in every dimension) working for our benefit. Jesus now emphasizes the conserving and teaching roles of the Spirit. The concept of 'remembering' occurs multiple times in the gospel (2:17, 22; 12:16; 14:26; 15:20; 16:4, 21) and is linked to the 'misunderstanding' of the disciples in the gospel. During the earthly ministry of Jesus, understanding was difficult. But now Jesus promises, the Spirit-Paraclete will recall the things he has done and said and fix them in the minds of his followers. We can see this at work in John’s own gospel. After Jesus cleansed the temple (2:13-23) John adds the editorial comment, “After he was raised from the dead, his disciples recalled what he had said. Then they believed the Scripture and the words Jesus had spoken” (2:22). It was the resurrection—and its gift of the Spirit—that now provided the meaning of Jesus’ deed. This inspiration thus does not bring forward new revelations about Jesus, but simple gives correct applications and meanings for what he did in history. Just as Jesus’ primary work was revealing the Father (1:18), so now the work of the Spirit-Paraclete is revealing the Jesus 'of history' to his followers."
Craig A. Evans, The Bible knowledge background commentary, 2005, pg. 129

Stephen Smalley asserts that "the Spirit-Paraclete ... in John’s Gospel is understood as personal, indeed, as a person."


"Descriptions of the Spirit-Paraclete in John have raised the question of the nature or reality of the Spirit itself. Two primary conceptions of the Spirit, representing nearly opposite ends on the spectrum of opinion, have been suggested by interpreters of the Fourth Gospel. On the one hand, the Spirit has been understood, along with 'wisdom' and 'word,' as a way of speaking of God’s activity or as the manifestation of a particular divine activity or power. Exploiting the play on the words 'spirit' and 'breath' (ruach in the Hebrew, pneuma in the Greek), this model conceives of the Spirit on analogy with God’s power, wisdom, or breath. To speak of the presence of the Spirit is to speak of the presence of God, since 'spirit' connotes the means of God’s power or activity in the world. One might then be able to draw some conclusions about how God worked, or in what ways God’s presence was manifested and experienced, or perhaps to point to a specific aspect of God’s work. In a summary of this review, George Johnston writes:

The figurative speech in all these passages should be noted: spirit like water is a cleansing agent (1:33); spirit like breath is a vital element (20:22); spirit as teaching, guiding, defending, is a divine power (chs. 14-16). Unifying them all is surely the concept of a Christlike power that is finally in the control of God, the heavenly Father.... The Gospel material is more readily aligned with ideas of supernatural powers than with the Christian doctrine of the Third Person of the Blessed Trinity.

On the other hand, the Spirit has also been conceived of as a 'personal divine being distinct from and in some degree independent of God.' For example, Stephen Smalley asserts that 'the Spirit-Paraclete ... in John’s Gospel is understood as personal, indeed, as a person.' A substantial impetus for such an understanding of the Spirit has been provided by analysis of various figures proposed as patterns for the portrayal of the Johannine Paraclete, including particularly prophetic figures, such as Elijah and Elisha, and angelic figures, such as the archangel Michael or the interpreting angel of apocalyptic. On this model the Spirit-Paraclete can be conceived of something like an angel, a quasi-independent figure summoned by God to carry out particular divine purposes or to complete a certain mission in the world. One can still draw conclusions about God’s work in the world, but the nature of God’s presence within the world, and especially the reality of the Spirit itself and ultimately the identity of God, become more complex since 'the Spirit' cannot simply be equated with God’s power of God’s own presence.

Most intriguing is the way in which these two different ways of conceiving the role or identity of the Spirit find their support in different portions of the Gospel. The terms Paraclete, Spirit of Truth, and Holy Spirit appear almost exclusively in the so-called Farewell Discourses (chs. 14-17). In the narrative portions of the Gospels (chs. 1-12, 18-21), only the simple 'Spirit' appears. Moreover, the differences in terminology correspond to differences in the primary functions allotted to the “spirit” and the “Paraclete.” As W.G. Kummel comments, 'The effects of the Spirit and of the Paraclete are not altogether described as the same; cf., on the one hand, ‘to be born of water and Spirit’ and the Spirit as the source of life in the believer, and on the other hand, teaching, recalling, testifying, and convicting as functions of the Paraclete.' Thus in the narrative portions of the Gospel, Jesus is said to be the one who will baptize 'with' or 'by' the Holy Spirit, where the Spirit, described on analogy with 'water,' is conceived of virtually as a substance poured out upon believers. One must be 'born of the Spirit' (3:5-6), equivalent to being born 'from above,' through the activity of God. God brings life through the power of the Spirit, a thought certainly in keeping both with the biblical tradition of the life-giving Spirit, such as Ezekiel’s prophecy of the 'dry bones' brought to life by the Spirit (Ezek. 37:14), and with the Johannine conception of the Spirit as a life-giving force (3:6; 6:63). These and other passages in John have suggested that the Holy Spirit is God’s power, particularly manifested as God’s life-giving power.

The passages that provide the strongest evidence for conceiving of the Spirit as a distinct figure, an independent agent or actor, are all found in the Farewell Discourses, chapters 14-17 of the Gospel (14:16-17, 26; 15:26; 16:7, 3). What is peculiar to this group of passages is not only their location in those discourses, but that here, and here alone, is the Spirit called the 'Paraclete.' The functions attributed to the Paraclete differ markedly from those attributed to the Spirit elsewhere in John. The dominant description of the Spirit-Paraclete is as a teacher and guide who will be with believers. Thus the Spirit teaches (14:26; cf. 1 John 2:27); reminds disciples of Jesus’ words (14:26); testifies on Jesus’ behalf (15:26); accuses or convicts the world (16:8-11); and speaks, declares, and glorifies Jesus (16:13). The Spirit is also described as 'another paraclete,' who in some way can be set alongside Jesus. Moreover, the Spirit is 'sent' by God (14:26; 15:26; 16:7), language that calls to mind the sending of prophets and of course of Jesus himself. The Spirit 'comes from' God (15:26; 16:7, 13). The Spirit can be 'received' or 'welcomed,' as Jesus was received; believers are said to 'know' and, most peculiarly, to 'see' the Spirit (14:16-17).

All in all, the descriptions of the Spirit and the Spirit’s activities in the Farewell Discourses comport well with a picture of the Spirit as a distinct figure who is sent, like the prophets and angels, to human beings as a divine messenger, and so who can be said to 'come' in the name of the Lord, and to be welcomed or rejected by them. The Spirit is not so much the agency or manifestation of God’s presence but God’s present agent. Hence, God would not be present as Spirit but perhaps in or even with the Spirit, in much the same way that God is present in a prophetic or angelic messenger."

Marianne Meye Thompson, The God of the Gospel of John
Wm. B. Eerdmans Publishing Company (October 2001), pp. 146-149

"The Messiah will come and the great age of salvation will dawn (for the pious)" - Eric Eve

"The Messianic Apocalypse (4Q521)

Several fragments of the text of the Messianic Apocalypse survive, but the one that has attracted the most attention is the largest and best preserved, that from column 2, since it appears to look forward to a Messiah who will heal the wounded, revive the dead and bring good news to the poor... Although such phrases are more or less Old Testament quotations (from Isa. 61.1 and Ps. 146.7-8), their association with the coming of the Messiah makes them appear close to Gospel passages such as Lk. 4.18-21 and Mt. 11.4-5. The apparent link is strengthened by the fact that, unlike the biblical passages to which they allude, both 4Q521 and the Gospel passages refer to raising the dead...

This leaves the problem of how God can be said to be about to preach the good news to the poor. Whatever weight is placed on the particular use of דשכ at Isa. 61.1, nowhere in the Old Testament is this verb used with God as its subject, but always of human proclaimers of (mostly good) news. Added to the fact that Isa. 61.1, which appears to be in view here, speaks of one anointed by God’s spirit to perform various actions on God’s behalf, the difficulty appears almost insurmountable. There thus appears to be an exegetical deadlock. Every other consideration points to God being the subject of the verbs in Line 12, and yet the third of these verbs, preaching the good news, stubbornly resists having God as its subject.

At this point one must step back and consider some broader questions about the genre and purpose of this text. It appears that 4Q521 is hymnic in type. In Puech’s view, the different themes evoke the genre of an exhortation on the blessings and punishments that God will bring about in the days of his Messiah. In language that is half-prophetic and half-apocalyptic the author invites the just to persevere in the law and in the orthodox practice of the cult...

In particular, he may not have been greatly concerned to distinguish between what God was going to bring about directly and what God was going to effect through the person of his Messiah. Or he may have considered that the action of a Messiah sent by God was equivalent of God acting himself (on the shaliach principle). In Isa. 61.1-2 the prophetic figure (perhaps reinterpreted as the Messiah by the author of 4Q521) is anointed with God’s spirit to act as God’s agent; on the shaliach principle the acts [the Messiah] performs while carrying out this mission may also be seen as God’s acts: [the Messiah] proclaims the good news on God’s behalf, so that [the Messiah's] words may be regarded as God’s words just as the prophets of old certified their proclamations with ‘Thus says Yahweh.’ Or again, the text may describe what God is going to do quite apart from the Messiah.

Where does this leave the raising of the dead and other miraculous deeds? In the end, one can only say that the text does not make it clear whether these are to be performed through the Messiah or not. This is not a distinction the author was concerned to make: in common with several other authors of intertestamental texts his interest lay not with the person of the Messiah but with what God was going to do in the Messianic age. The Messiah will come and the great age of salvation will dawn (for the pious); that is the author’s message; demarcating a precise division of labour is not his concern."

Eric Eve, The Jewish context of Jesus' Miracles
Sheffield Academic Press (August 2002), pp. 189, 194-6


The Messiah "will bear the signs of that same Jesus who arrived in the past."

"Almost clandestinely, the Roman Catholic Church has in recent weeks taken another step toward reducing Christian animosity toward Judaism - animosity stemming from the theological dispute between the two religions. In a 210-page document published in book form in Rome, the Church states that there is no contradiction between the Jews' anticipation of the Messiah's arrival and the Christians' belief that the Messiah has already arrived, because Christians believe that the Messiah will return at the End of Days. It is significant that the Vatican's new document does not unequivocally or explicitly state that the Messiah destined to return will be Jesus Christ but instead says that the Messiah 'will bear the signs of that same Jesus who arrived in the past.' The document even adds that the Jews' anticipation of the Messiah's arrival can significantly encourage Christians' belief in the Messiah's return. The new document was written by the Pontifical Biblical Commission, established by Pope John Paul II in 1997. The commission was headed by Cardinal Joseph Ratzinger, prefect of the Congregation of the Doctrine of the Faith and its other members were 20 Bible experts, each of whom received papal authorization to serve on the committee."

Eliahu Salpeter, Waiting for the Messiah - together
www.haaretz.com (23 January 2002

"Parakletos ... the Isaian portrayal of God as a mother who comforts her children." - Carol Frances Jegen

"John's gospel draws significant parallels between the sending of the Spirit and the sending of the disciples. The functions assigned to the Paraclete are precisely the functions assigned by the gospel to the disciples. We have no exact synonym for the term Parakletos as used by John. The word really has no Hebrew equivalent, although both John and Luke are clearly influenced by the Isaian portrayal of God as a mother who comforts her children. The Greek term common to John's milieu had a variety of distinct meanings, all of which John probably intended to evoke. Helpful insight can be gained by examining briefly key passages in the Farewell Discourses of the fourth gospel, which contains five Paraclete sayings (14:15-17; 14:25-26; 15:26-27; 16:7-11; 16:12-14). The Johannine Paraclete is described as Advocate/ Counselor, Intercessor/Mediator, Comforter/Consoler, and Exhorter/ Stimulator/Life-Giver.

Advocate/Counselor

In ancient Israel a judge, sometimes the king, used to act as an attorney endeavouring to bring justice to the oppressed. In Isaiah, we saw Yahweh as Advocate for Israel; in John, the Paraclete takes on that role in two ways. First, the Paraclete pleads Jesus' case, defending him and acting as a witness at his trial (John 14:16). The defense's task is to testify that Jesus is the true victor. The Paraclete also serves as a prosecuting attorney who puts the world on trial, convicting it of sin (16:7-11).

During Jesus' life, his very presence had highlighted the contrast between his words and deeds and the dismal reality of a sinful world. When he leaves, the Paraclete will continue the critical ministry of convicting the world of its sin, its self-righteousness, and its unbelief or, as John puts it, 'sin, righteousness, and judgment'—three basic motifs of prophetic proclamation.

Intercessor/Mediator

This Paraclete saying deals with Jesus' approaching death and the passing on of his teaching mission through the Paraclete:

These things I have spoken to you, while abiding with you.
But the paraclete, the holy spirit, whom the father will send
in my name, will teach you all things, and bring your
remembrance all that I have said to you. (14:25-26)

Because the Paraclete will pass on to them the message of Jesus and explain to them what Jesus meant, his disciples will be able to perceive more than was possible for Jesus' contemporaries. Indeed, the Paraclete will empower disciples faithfully to carry on their own ministry as true witness/prophets (15:26-27).

The Paraclete will also disclose to them what is to come, another prophetic aspect of the Paraclete's role. Jesus' spirit engages in no rote passing on of Jesus' message, however. Rather, the nature of prophecy compels the Paraclete to alter, amend, and even authorize "new words of Jesus for new and unprecedented times." This is strong scriptural reassurance, backing the quest of today's feminist theologians for "new words of Jesus" for our times.

Comforter/Consoler

During the Farewell Discourse, Jesus told his disciples that he was leaving them, that they must witness to him, and that they also would be persecuted. Small wonder they were discouraged. But Jesus reassures them; he will send a comforter to strengthen them. The Paraclete will take his place in their lives, will live in them, and will help carry out their mission of witnessing to and confronting an imperfect world. As should be quite clear by now, this promise of comfort never implies an end to the suffering inherent in the prophetic task. Rather, the comfort is that the disciples are not left alone; the Spirit-Paraclete will be working within and through them, enabling them to know all truth and empowering them to do far greater works than even Jesus did (John 14:12). This promise of the disciple being able to outshine the leader is particularly characteristic of the Johannine gospel...

Exhorter/Stimulator/Encourager/Life-Giver

John concludes his gospel with a dynamic outward impulse: the young Christian community is not to look backward but to move into the future. In a certain sense, the community is living in God's future even now. Jesus himself was sent to reveal God—the Comforter-God who cares for the poor and sends forth prophets to carry on God's mission. In John's gospel, Jesus too sends forth disciples. Now disciples are sent to continue God's mission of bestowing comfort/salvation to all in the name of Jesus Christ.

The community's stance toward the world, then, is one of outreach and responsibility. The Spirit-Comforter is present as stimulator and encourager, acting as source of life to energize the community to perform this mission. The Spirit, through whom Jesus is present in the community, abides with all disciples, bringing peace, joy, a sense of unity, reconciliation, understanding of the truth, and prophetic challenge to the world. Because of this life-giving presence, the Spirit-Paraclete is creative of community. Because of the presence of the comforter, the entire community—and each person within the community—is capable of greater things than they ever dared hope or imagine. And because of the presence of the Comforter—the strengthening, enlivening, animating presence of the Comforter—the community, and each member of the community, is called to bring that vision of new possibilities to life within a greater world."

Carol Frances Jegen, Mary according to Women
Novalis (Jun 27 2002), Pages 57-60

"The remembrance is to relive and re-enact the Christ event, to bring about new eschatological decision in time and space." - Daniel Rathnakara Sadananda


"But the Paraclete passage does not speak of human attempts to remember. It emphatically speaks of the Paraclete bringing into remembrance all that Jesus has said to the disciples. [The Paraclete] will not just stimulate the disciple’s minds by merely recalling the data, or just intensify the disciples’ capacity to recall Jesus’ words in their entirety, rather will direct, guide the process of ‘remembering’, will make the ‘words’ so effectual as to determine the disciples’ thought and action! Revelation is not mechanistic, so as to reprocess the historical data in advance for present contextual interpretation! The remembrance is to relive and re-enact the Christ event, to bring about new eschatological decision in time and space. Therefore the Paraclete passage affirms through the sending of the Paraclete, that God Himself teaches the community. The Paraclete ‘bringing into remembrance’ God’s historical theophany means God Himself authenticating the community’s Theology—the community’s understanding of God. [The Paraclete] gives new direction, new perspectives, new insights so that the community may encounter God anew. In His act of reminding through the Paraclete, God continues to reveal as He has revealed in Jesus. In making the community remember He will challenge it and transform it to relive and re-enact the Christ event anew in order to call the world to a faith decision...

The Paraclete’s guidance along the way of all truth involves a way of life in conformity with Jesus’ teaching. Barrett expresses it as guidance in the whole sphere of truth, which keeps the disciples safe from deviation. This mission of the Paraclete does not seem to be the recounting of the words of Jesus, but leading the disciples beyond the point that they have been brought, unfolding new dimensions, depths of significance of the ultimate reality of the truth—God.

The mission of the Paraclete is not only translating the ‘words of Jesus’ in every situation which challenges a new interpretation. It is not even having an interpretive relationship to the ‘figurative’, but to perfectly clarify it, speaking openly. The Paraclete, in order to lead to all truth, needs to indigenise, contextualise and inculturate the revelation! It is in enabling the disciples to see each and every experience from God’s perspective, thereby having a new outlook in their philosophy, that the Paraclete leads to all truth. Even so the revelation continued in the Paraclete’s mission is not something entirely different from that of the historical mission of Jesus."

Daniel Rathnakara Sadananda, The Johannine Exegesis of God
Walter De Gruyter, January 31, 2004, pages 263, 270

"They will be privileged to know the Paraclete, as they have known Jesus (14:7, 9, 17). The Spirit will be within the disciples and will remain with them" - Robert Creech

March 21, 1923 – February 23, 2011
Thanks Isabelle. i just love the photo

Tuesday, March 1, 2011

Dear disciples of Shri Mataji,

Namaste - i bow to the Spirit-Paraclete who
resides in you!

Thanks Isabelle. i just love the photo and
Her promise. It will now remain permanently
here, and i will explain why in the next
paragraph.

Since 1994 i know what that promise truly
meant. i have been defending and holding
on to that truth for the last 17 years. Now,
with Her Mahasamadhi, it is a source of
great comfort, strength and resolve. i wish all
Her disciples grasp the truth and reality of
"Tat Twam Asi", the deeper meaning of
that quote! Lord Jesus is telling you the
same when He says the Spirit-Paraclete will
remain with you forever.[1]

For those who have followed Shri Mataji the
world over for the last four decades
to listen to Her Good News of the Kingdom
of God, and for those who also intimately
experienced the Spirit-Paraclete within
themselves in vivid visions and dreams, this
quote is most comforting:

"The Spirit will be ... the helper, comforter,
counselor, and companion that Jesus has
been. Indeed, nearly everything said about
the Paraclete has been said elsewhere in
the Gospel about Jesus. Only one difference
emerges: the word 'forever.' Unlike Jesus,
the Paraclete/Spirit will not go away but will
remain with the disciples forever. Jesus, the
Word made flesh, lived on this earth in one
time and place. The Paraclete dwells within
every believer for all times and in all places,
and is thus a more intimate and enduring
presence."

Faithful Disagreement: Wrestling with
Scripture in the Midst of Church Conflict
Frances Taylor Gench, (April 2, 2009) p. 103

The Paraclete Shri Mataji continues to
remain with us, but in a more intimate and
enduring presence within. She has given
irrefutable evidence of that internal
presence too, so that future believers will
have the faith and comfort of salvation. She
now dwells within, for all times, thereby
fulfilling everything promised by Jesus!

Please meditate on this reality as deeply as
you can, daily if possible. That would be
just before going to sleep, which i find to be
the best time to lose 'consciousness' (fall
asleep) .......... and awaken again in
consciousness (at dawn).

i also wish to thank all for contributing and
sharing their thoughts. i wish all of you a
beautiful journey into eternity. May Her
photo and promise always give you the
comfort of THE MOTHER within.

regards,

jagbir

[1] " 'And I will ask the Father, and he will
give you another paraclete, to be with you
forever' John 14:16... The paraclete is not
merely a substitute for Jesus while he is
absent. The role of the paraclete, as Jesus
describes it, exceeds this. The paraclete
will carry forward the disciples while
maintaining their link to Jesus. “I have said
these things to you while I am still with you.'
Jesus says. 'But the paraclete, the Holy
Spirit, whom the Father will send in my
name, will teach you everything, and
remind you of all that I have said to you'
(John 14:25-26). The paraclete takes up
residence in them and provides a critical
link between past, present, and future....

Second, up to this point, Jesus has been
describing the relationship between the
disciples and God; he introduces here a new
relationship that the disciples will have with
the world. When the paraclete comes, the
paraclete will come as a witness. 'When the
paraclete comes, whom I will send to you
from the Father, the Spirit of truth that
comes from the Father, will testify on my
behalf” (John 15:26). Again the paraclete
is introduced as the Spirit of truth. This
Spirit testifies on behalf of Jesus and does
so in the face of the world and its opposition
to [the paraclete]. The paraclete will
transform them, as well, into witnesses
(John 15:27). In this chapter, housing the
paraclete is not static. Instead, the spirit’s
residence within them transform them into
witnesses."

Shelly Rambo & Catherine Keller
Spirit and Trauma: A Theology of Remaining
Westminster John Knox Press
September 2, 2010, p. 101-3

[1] "In her function as Paraclete the Breath
will abide with the disciples as She abode
with Jesus. Indeed, She will abide with them
forever (Jn. 14:16). As She dwelt with Jesus,
She will now dwell with them. Through Her
indwelling, the disciples will know Her with a
new intimacy."

Donald L. Gelpi, The Divine Mother, A
Trinitarian Theology of the Holy Spirit
University Press of America, 1984, p. 56

" 'Parakletos,' often printed in English as 'Paraclete,' challenges the translator of John's gospel. Major translations render it as 'Comforter' (KJV), 'Helper'
(NASB), 'Advocate' (NRSV) and 'Counselor' (NIV). The Greek word itself contains all those meanings, describing one who is summoned to the aid of another. 'Helper' may be the better translation, allowing the context to describe the specific kind of help being offered (advocacy, comfort or counsel). Some commentators do not translate the word at all, simply bringing it into English as Paraclete, as we do with other Greek words like 'baptism' or 'deacon.'

In many ways, the role of the Paraclete is to continue the ministry of Jesus to his disciples. Jesus introduces the Spirit as 'another' Paraclete, implying he himself had been the first (14:16). As Jesus is the Truth (14:6) and bears witness to the Truth (18:37), the Paraclete is 'the Spirit of Truth' (14:17) who testifies as well (15:26-27). Just as Jesus is 'the Holy One of God' (6:69), the Spirit is 'the Holy Spirit' (14:26).

Jesus has 'come into the world' (5:43), and now promises the Paraclete will come as well (16:8). The Spirit 'comes forth' from the Father (15:26), just as Jesus has come forth from the Father. The Father gives the Paraclete at Jesus' request (14:16), just as the Father has given his Son (3:16). The Father who sent Jesus (3:17) will send the Spirit as well (14:26). Jesus came in the Father's name (5:43) and the Paraclete comes in Jesus' name (14:26). As Jesus spoke only what the Father told him (14:10), so the Spirit would reveal Jesus' words (16:13). Jesus glorified the Father (14:13; 17:4), and the Paraclete will glorify Jesus (16:14). In many ways, the Paraclete is to Jesus as Jesus is to the Father.

The Paraclete will play a significant role in the lives of Jesus' followers. They will be privileged to know the Paraclete, as they have known Jesus (14:7, 9, 17). The Spirit will be within the disciples and will remain with them, as Jesus remains in and with his friends (14:20, 23; 15:4-5; 17:23, 26). The Spirit will guide the disciples along the way of truth (16:13), even as Jesus is the Way and the Truth (14:6). Jesus has taught those who would listen (6:59; 7:14, 18; 8:20), and now the Paraclete will do the teaching (16:12-15). The Spirit will empower disciples to testify to Jesus (15:26-27; 20:21-23).

The Spirit also has an important role to play in relation to the world. The world that did not accept Jesus will not accept the Paraclete (5:43; 12:48; 14:17). The world that did not recognize Jesus (7:28; 8:14, 19; 14:7; 16:3) will not recognize his Spirit either (14:17). Like Jesus, the Paraclete will bear witness in the context of the world's hatred (7:7; 15:26-27). And the Paraclete ultimately proves the world wrong concerning its verdict on Jesus (16:8-11). Jesus' “advocate” will become the prosecuting attorney bringing the world to trial before the bar of Truth."

Robert Creech
University Baptist Church-Clearlake, Houston


"Jesus is promising to send the Spirit of truth to make a home within us, to become, as Brown notes, 'a way of life or something that penetrates [our] very being.' How, then, might we describe the turn toward a new direction for gospel living, the calling to discover what is deepest in the human soul in order to find God in the midst of life.

A summons to a way of life that allows the Spirit of truth to penetrate our very being is a call to a continuous process of aletheia, the Greek name for truth. Aletheia means unconcealing, uncovering such as is done in theological reflection, an art that one could argue is 5 percent our effort and 95 percent the guidance of the Paraclete. Such an effort on our part requires openness to learning the truth and personal engagement with the mystery of grace, an attitude of receptivity and a sense of awe. The trouble is, we live in a culture that offers us little assistance in the art of seeking truth and grace in life."

Feasting on the Word: Preaching the Revised Common Lectionary
David L. Bartlett, Barbara Brown Taylor, p. 23


"Jesus tells the disciples in John 14:15-17 that the Spirit will be given to those who love Him. Their ability to love Jesus comes from the enabling new birth by the Spirit (John 3:3-8). This regeneration then manifests itself in love for Jesus, which results in obedience. Thus, John 14:15-17 fits with John 7:39, where those who have believed (i.e., those who have been born again) are described as those who are about to receive the Spirit. The purpose of the Father’s gift of the Paraclete is 'that [the Spirit] might be with you forever' (14:16). The reason for the Paraclete’s coming is that they might continue to enjoy God’s presence forever. As Barret correctly concludes, 'The Spirit is given in order that the divine presence maybe with the disciples continually ...' Jesus is giving His disciples reason to trust Him (14:1) and so tells them that they will continue to experience God’s presence (14:15-17, 20-23).

The identity of “another Paraclete” (allon parakleton) in v. 16 is given by the appositional phrase beginning v. 17, 'the spirit of truth' (to pneuma tes altetheias). Most scholars agree that 'Spirit of truth,' 'Holy Spirit,' and 'Paraclete' are all used to designate the Spirit of God in John. Most also agree that the designation 'another Paraclete' implies that Jesus has served as a Paraclete for the disciples and that it is because of His departure that He will ask the Father to provide for them 'another Paraclete.' "

God’s Indwelling Presence: The Holy Spirit in the Old and New Testaments
James M. Hamilton, Jr., B&H Academic (August 1, 2006), pp. 75-76

"The Spirit acts in such an international situation as the revealer of 'judgment' on the powers that rule the world." - Michael Welker


"Through the Paraclete, Jesus and Jesus’ word are made present in many experiential contexts in an authentic and concentrated manner. Unlike the fleshly-earthly Jesus, this advocate—and through this advocate, Jesus—can be with the disciples ‘in eternity’ (John 14:16-17). If we bear in mind this differentiated structural pattern of Jesus’ diverse yet authentic presence through the Spirit, we will not be disturbed by the observation that with the Paraclete in John 14:16 ‘Jesus himself is also implicitly’ meant, or that with the Paraclete in 1 John 2:1 the exalted Christ is meant. Nor will we be disturbed by the ascertainment of diverse analogous statements about Jesus and ‘the Spirit’ in the Johannine writings. Through the Paraclete Jesus and Jesus’ word become and ‘remain’ present in diverse structural patterns of life and experience—without giving up the concentration and authenticity of Jesus’ palpable proximity. In this way Jesus’ powerful, ‘heavenly’ manner of existence can be present in an earthly way...

The Spirit of God thus generates a force field of love in which people strive so that all things might 'work for good' for their 'neighbors.' In an international situation in which whole countries are politically and judicially neglected, in which the ideology of scarceness triumphs and in which the struggle to prevail economically is the order of the day, this 'Comforter' may appear to be an illusion. Yet in truth the Spirit acts in such an international situation as the revealer of 'judgment' on the powers that rule the world. From the perspective of structural patterns of life plunged into misery, the Spirit bears witness that this international situation has no staying power, no validity, that contrary to all self-righteousness of both the 'pious' and the 'impious,' it is marked by unbelief, distance from Christ, and nothingness, and is dependent on the delivering power of the Spirit."

Michael Welker, God the Spirit,
Fortress Press, 1994, pages 222-227


The Paraclete Shri Mataji "The Kingdom exists, it will exist and it is eternal. It has created universes and universes, created the human being out of the amoeba, to lead you to your today's position. It brought you here to get what is your ultimate goal. This is what's has been done.

And at this critical moment we are living, at this precious moment where you are about to enter the Kingdom of God, all these forces are organized in order to make you fall. It belongs to your intelligence to understand that these forces are very subtle, full of tricks, and that they are above your comprehension. Even after the Realization, you have been noticing how they manage to make you fall.

If we want to establish fully in the Kingdom of God, we have to fight all the forces that are holding us back. Sahaja Yoga is not for the weak, for the useless people; neither for those who are running after money or material things. The foundations of Sahaja Yoga have to be of great caliber, they have to manifest the deep desire for the human emancipation. They are those who will save the mankind; they are the redeemers, those who will achieve the salvation of this ruined mankind. We don't need to be many, very few are enough to save the world, but they have to be strong and they must absolutely establish in their own comprehension the powers of the Spirit, the powers of their Father who is God Almighty."

The Paraclete Shri Mataji
Public Program, Caxton Hall, London, UK—June 30, 1980

The Paraclete's "appearance means that sin, righteousness, and judgment will be revealed." - Georg Strecker


"Five separate Paraclete sayings can be distinguished, all in the farewell discourses (1) 14:16-17; (2) 14:26; (3) 15:26-27; (4) 16:4, 6-11; (5) 16:12-15 (cf. 1 John 2:1-2). The brief form of the first two sayings modulates into the more expansive ones that follow. In the process there is also a shift in statements about the sending of the Paraclete: Nos. 1 and 2; the Father (however, No. 2 has the supplement 'in my name'); Nos. 3 and 4, 'I' (with No. 3 adding 'from the Father').116 The Paraclete is more accurately described as the 'Holy Spirit' (No. 2) or as the 'Spirit of Truth' (Nos. 1, 3, 5), who stands over against the world. The world cannot recognize it but the Spirit is promised to the disciples as an abiding gift (No. 1). [The Paraclete’s] function is to remind them of the teaching of Christ (No. 2) or the testimony of Christ (No. 3), and especially the anticipation of the final judgment of the world, for [the Paraclete’s] appearance means that sin, righteousness, and judgment will be revealed (No. 4). Such leading 'into all the truth' makes present the sending of Christ, for the Paraclete will speak with the authority of the Risen One; [the Paraclete] will also announce future events which [the Paraclete] will hear from the Risen Christ (No. 5)."

Georg Strecker, Theology of the New Testament
Walter de Gruyter & Co, 2000, page 505

The collective signs, prophecies and circumstances ushering in this promised Golden Age for the human race—as according to Christian, Jewish, Islamic, Buddhist and Hindu scripture—is the leitmotiv of this website. Few truths are proclaimed as often or as clearly in the scriptures of all the major religions, than that of the general judgment. The scriptures mention certain events and predictions that foreshadow the eschatological manifestations of the Last Judgment and Resurrection, both of which occur simultaneously and take an entire lifetime, thus giving ample time to be properly understood and perceived by the senses. To keep its manifestation in the minds of believers it must be presented without exciting useless curiosity and vain fears. Belief in the Last Judgment will become common, indeed creedal, because scripture talks about it, tradition asserts it, reason supports it and literature and art proclaim it. Most important of all, the daily experience of the gentle Cool Breeze (pneuma) that is absolutely beyond any human manipulation, and specific to the Resurrection (Al-Qiyamah) only, will eventually manifest universal belief of its commencement!

The eschatology that binds Judaism, Christianity and Islam as one—vis-a-vis the final events in history, Resurrection, fulfillment of a divine plan for humanity, and the immortality of the human soul—is congruously and collectively fulfilled by the Divine Feminine (Adi Shakti). This site is thus also an open book and challenge to all the brokers of religious institutions relied upon by the faithful—priests, pastors, reverends, bishops, popes, rabbis, clerics, imams, mullahs, shaikhs, ulema, ayatollahs, gurus, swamis, pandits, brahmins, acaryas, bhagwans, granthis, gianis, lamas, monks, dalai lamas—to rebut and prove the Paraclete's advent, teachings and message false. Skeptics, atheists or any anti-cult organization, especially those specializing in busting fake gurus and false claims, are most welcome.

"While the Spirit-Paraclete is the true broker, the brokers they rely on are impostors." - Tricia Gates Brown


"The final Spirit-Paraclete saying of John’s Gospel appears at 16.12-15. Jesus has still many things to say to the disciples that they can presently not bear. But when the Spirit of Truth comes ... Everything that the Spirit-Paraclete will proffer to believers will have its source in Jesus. And as v. 15 suggests, all that Jesus has comes from the father: ‘All that the Father has is mine. For this reason I said that ...[the Spirit of Truth] will take what is mine and declare it to you.’ ... The Spirit-Paraclete brokers truth by providing access to Jesus, the truth. That the Paraclete provides access to Jesus has been a theme all through the Farewell Discourses. Yet the contrast emphasized in 16.12-15 is that between the truth that Jesus’ faithful clients will receive and the falsehoods of the world. In 16.8-11 it was implied that those who remain loyal to the world will not receive the truth. They are led in the way of falsehood. Those who remain loyal to Jesus, on the other hand, will be guided in the way of truth by the Spirit of Truth.

The verb employed in 16.13a, (to guide), bears an affinity to the word used by Jesus in his ‘I am’ statements at 14.6, ‘I am [the way].’ As ‘the way’ Jesus provides believers with access to the Father; and as one who ‘guides’ believers into all truth, the Paraclete provides access to Jesus, who is ‘the truth’, as well as to the words ... from the glorified Jesus. The future tense verbs in these verses reveal that the Paraclete will disclose to the disciples ‘new’ revelations from the glorified Jesus and will not merely recapitulate and explain to them the teachings from Jesus’ earthly ministry. These new revelations will include information about ‘things that are to come.’...

The deep concern of the community centered on whether Jesus could continue to broker access to God when he was no longer on the Earth. This concern seems to be behind the emphatic reassurance of Jesus’ role as the exclusive ‘way’ to the Father (14.6). It is dealt with through the introduction of the Paraclete, who continues Jesus’ work and presence among the disciples. The Spirit-Paraclete and Jesus share a functional unity in that many of the tasks that the Paraclete is said to fulfill are earlier ascribed to Jesus. It becomes clear in the Discourses that the Paraclete does not act independently of Jesus, nor is identical with Jesus in some way. Essentially, the Paraclete perpetuates the presence of Jesus by brokering access to Jesus after he has departed. The Paraclete teaches the disciples by speaking to them what [the Paraclete] hears from Jesus (14.26; 16.12-15), ... reminds the disciples of what Jesus said to them (14.26), ... witnesses on behalf of Jesus in Jesus’ trial before the world (15.26), ... continues Jesus’ work of proving to the disciples the wrongheadedness of the world (16.8-11), ... guides the disciples into all truth by taking ‘what belongs to Jesus’ and declaring it to the disciples (16.12-15), and ... glorifies Jesus by providing the means for Jesus to continue his role as their patron/ broker to the disciples. The Paraclete provides the disciples with access to the glorified Jesus, allowing Jesus to continue his work of revealing God to the disciples, of witnessing alongside them, of exposing the darkness of this world. In other words, the Paraclete makes it possible for Jesus to continue to be ‘the way’ to the father, even when he is out of sight of the believers. [The Paraclete] provides a way for Jesus to continue to be a paraclete...

As the spirit is in the Gospel proper, so the Spirit–Paraclete is a benefit that Jesus will broker to believers. But as with the other benefits that Jesus provides, the source of the Paraclete is with God. The Father sends the Paraclete via Jesus. Ultimately, the Paraclete is sent to perpetuate the availability of access to God’s patronage...

As the true Spirit, the Paraclete stands apart from the false spirits of the world. Consequently, to call the Spirit-Paraclete the truth is to make a competitive claim against those opponents. While the Spirit-Paraclete is the true broker, the brokers they rely on are impostors."

Tricia Gates Brown, Spirit in the writings of John
Continuum International, 2004, pages 231-3

"The pneumatological activity ... of the Paraclete ... may most helpfully be considered in terms of the salvific working of the hidden Spirit." - Michael Welker


"This self-effacing character of the Spirit’s presence finds a kind of verbal reinforcement in scripture due to an ambiguity present in both Hebrew and Greek, where the words ruach and pneuma carry a semantic width that encompasses the range of English words: “wind,” “breath,” “spirit.” In the Priestly account of creation, are we to translate Genesis 1:2b as saying that “the spirit of God was moving over the face of the waters” or would it be better rendered, “a wind of God swept over the face of the waters”? When Jesus says to Nicodemus, “The wind blows where it chooses and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (John 3:8), the Greek of the Gospel contains a kind of theological pun in its double use of pneuma.

Taking seriously this veiled presence of the Spirit, expressed in the hidden character of pneumatological action, by no means implies a denial of more manifest activity also. The kind of bivalent working that Kathryn Tanner discusses in her chapter is surely just what one would expect of a divine Person, in contrast to the uniformity of action associated with a mere force such as gravity, unvarying in its characteristics...

According to this understanding, the sanctifying work of the Spirit is a continuing activity that awaits its final completion in the creation of the community of the redeemed, a consummation that will manifest fully only at the eschaton. Of the Persons of the Trinity, we can appropriate most specifically to the Spirit the title of deus absconditus, the hidden God.

We have acknowledged that a veiling of pneumatological activity is not the only thing to be said about the work of the Paraclete, yet recognition of a degree of reticence in the nature of the Spirit’s presence does offer opportunities for the theological understanding of a number of puzzling aspects of the human encounter with divine reality. There is the important and pressing problem posed by the need to understand how the apparently clashing cognitive claims made by the different world faith traditions can be reconciled with the evident presence of authentic spiritual experience within all of them. I have suggested elsewhere that this phenomenon may most helpfully be considered in terms of the salvific working of the hidden Spirit."

Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Wm. B. Eerdmans Publishing Company, 2006, page 170-1


"The subject and the scope of this study are the role(s) of the Spirit-Paraclete in John 16:4b-15. The methodology applied is socio-rhetorical criticism as developed by Vernon K. Robbins. The fourth Gospel is called the `spiritual Gospel.' Its pneumatic connotations are not only related to its presentation of Christ but also to its frequent references to the Spirit and its cognates. Jesus' Spirit-Paraclete teaching in his Farewell Discourse is a prominent example of this. Its pneumatological content is, however, problematic. This is demonstrated by the various attempts of Johannine scholars. In addition, methodologies, goals and the scope of these studies vary. It was observed that if scholars suggest a role for the Spirit-Paraclete, they usually use `either-or' language, pointing out one role while excluding other possible roles from their conclusions or merely list explicitly mentioned functions of the Spirit-Paraclete. This study is a response to this present situation. It deals with the last two Spirit-Paraclete sayings of Jesus in his farewell address to determine the role(s) of the Spirit-Paraclete, applying the comprehensive reading model which has not been applied to this text before. The hypothesis was that if a more comprehensive methodology is applied to the narrative, a more comprehensive understanding of the text would be gained. We applied multidisciplinary socio-rhetorical criticism which takes into account narrative-rhetorical, intertextual, social-cultural, ideological and sacred aspects of the text while not neglecting contexts in which the story took place, was recorded and is interpreted. Findings were that the roles of the Spirit-Paraclete go beyond mere theological and spiritual significance to touch sociological and psychological aspects of human experience. Thus, the roles of the Spirit-Paraclete are multidimensional. These roles are also integrated with each other. Together they support and point to one major role of the Spirit-Paraclete, which does not, however, downplay [her] other roles. The central role of the Spirit-Paraclete in John 16:4b-15 is to be the divine presence who forms a performing community of the disciples called the people of the Spirit."

The role(s) of the spirit-paraclete in John 16:4b-15
Tuppurainen and Riku Pekka, UNISA, University of South Africa

"This book is my attempt, as a sociologist of religion, to answer the question raised by my friend that day. It is about Sahaja Yoga, the new religious movement (NRM) whose member was responsible for the 'cool breezes' which he felt." - Judith Coney


"One spring afternoon in 1992, a Norwegian friend who was living in my village for a year whilst he completed a Master of Business Administration at Bath University dropped over for coffee. After exchanging the usual set of pleasantries about the weather and a few comments about the local primary school, he introduced a new topic into the conversation. Knowing my interest in new religions, he said, was I aware that some people in the next village were 'giving cool breezes'? I confessed my ignorance and pressed him for details. One, a woman called Jane, he continued, had given him a sort of massage and as a result he had felt a cool breeze on the top of his head. 'I really did, you know!' he went on, looking slightly uncomfortable, as he did not quite believe it himself. 'What's it all about?'

This book is my attempt, as a sociologist of religion, to answer the question raised by my friend that day. It is about Sahaja Yoga, the new religious movement (NRM) whose member was responsible for the 'cool breezes' which he felt."

Judith Coney, Sahaja Yoga (Introduction page)
Publisher: RoutledgeCurzon; 1 edition (May 24 1999)
Judith Coney is a lecturer in the Department of Study of Religions at the School of Oriental and African Studies, University of London.



Feeling the Cool Wind of the Spirit for the very first time!
Since the 1970s hundreds of thousands, like the Bath
University undergraduate given Self-realization ('born of
the Spirit' or Kundalini awakening) at Sahaja Yoga public
programs, have felt the Cool Breeze (pneuma). This
experience confirms the spiritual rebirth that Jesus Christ
declared is absolutely required to enter the Kingdom of
God. For those accepting the Good News and taking part
in the Resurrection, this Divine Wind (Ruach, Qi, Prana,
Reeh al-Qiyamah, Pneuma) will flow 24/7 for the rest of
their lives, and are empowered to trigger the same
spiritual rebirth in others too! Jesus answered and said unto him, 'Verily, verily I say to you, except a man born be born again, he cannot see the Kingdom of God'. Nicodemus said to him, 'How can a man be born again when he is old? Can he enter the second time into his mother's womb, and be born?' Jesus answered, 'Verily, verily, I say to you, except a man born of water and the Spirit, he cannot enter into the Kingdom of God. That which is born of flesh is flesh and that which is born of Spirit is spirit. Marvel not that I say to you: 'You must be born again.' The wind blows where it pleases, and you hear its sound, but cannot tell where it comes from and where it is going: So it is with everyone born of the Spirit." - John 3:3-8



The Paraclete Shri Mataji "And He said it very clearly to Nicodemus that 'You have to be born again' when he asked, 'Am I to enter back into my mother’s womb?' And He said it so clearly. Those who don’t want to see can remain blind. No, that is, whatever is born of the flesh, is the flesh, but whatever is born of the Spirit is the Spirit.

But whatever is manmade is not the Spirit. This is the clear statement of Christ, which people wanted to avoid, and start their own organisations, and ideas, and created a very mythical thing in His name. And now the time has come for it to be blasted. It has been going on and on now for thousands of years, captures so many innocent people and people are into it."

The Paraclete Shri Mataji
London, UK—April 22, 1984

Note: "After a study of the use of ruah in the rest of the Old Testament, there seems to be no pattern to its use as a masculine: it is apparently a free variable. This seems clear even from just its divine use, where in the same books of the Bible where an occasional masculine use of ruah surfaces, we find it is overwhelmingly used as a feminine. It is reasonable to conclude based on this general feminine usage that the Spirit of God was felt to be feminine by the writers of Scripture. The New Testament usage of the neuter for the Spirit does not preclude this possibility. Spirit, when used as a masculine, seems to have the sense of either “wind” or “emotion, attitude”. If it refers to the breath, or life force, the spirit, then it is feminine. The feminine can perhaps sometimes mean “wind” or “emotion, attitude”, but the masculine, I would propose, can never mean 'spirit' or 'breath'. " - www.theology.edu

"The pneuma is the peculiar power by which the word becomes the words of eternal life." - Robert Kysar


"The fascinating concepts of the Spirit and the Paraclete have provoked much concern among those interested in the religious thought of the Fourth Gospel (cf. e.g., Brown, Commentary—Gospel 2:1135-36, 'Paraclete in the Fourth' 113-14, and 'Paraclete in the Light' 158ff.). What we might summarize as two contexts enables us to comprehend the general concept of the Spirit. First, for some Johannine pneumatology is primarily a function of the christology and of the testimony themes of the gospel. In this case, the Spirit is closely associated with the question of the birth of faith just discussed. Second, for others, however, the pneumatology is primarily a function of the eschatology of the gospel.

Johannine pneumatology as primarily a function of christology. The recent work of F. Porsch contributes significantly to the efforts of those who hold this position. He discovers through his study that the notion of the Spirit is 'christologically concentrated.' The Spirit enables one to recognize Jesus as the God-sent revealer, to execute an awakening, and to deepen and strengthen faith. Characteristic of Johannine pneumatology is that the concept of Spirit is associated with word. The word of Jesus is Spirit (6:63), and hence the 'word-event' is pneumatic event, and pneumatic event is word event. The pneuma is the peculiar power by which the word becomes the words of eternal life. The Fourth Gospel is supremely, then, a 'pneumatic gospel.' It always presents the Spirit as another 'form of appearance'
('Erscheinungsform') or designation for the presence of Christ. The Spirit is above all the power of the word (Porsch, 405-7).

J. M. Boice seems to agree with much of Porsch's analysis, because he understands that, throughout John, it is the Spirit that makes possible the witness of the apostles to revelation. The Spirit also supplies the 'internal witness' that, in turn, makes the embracing of revelation an option. The Spirit is part of the fourth evangelist's understanding of how the kerygma is received and affirmed (120-22, 143-45). H. Schlier, too, believes John's author holds that the truth of revelation is grasped and affirmed by person's only by means of the Spirit ('Heilige'). In a comparable manner, de La Potterie thinks that the Spirit is a necessary ingredient in the Johannine scheme of salvation. It is the Spirit who interprets the revelation which otherwise remains obscure and mysterious ('Paraclet' 96, and 'Parole et Esprit').

Pneumatology as a primarily function of the eschatology. Those who connect pneumatology with Johannine eschatology stress more the role it plays in the gospel's system of present eschatology. G. Locher argues that the Spirit makes the past as well as the future present for the believers (578). J. Blank maintains that Johannine realized eschatology is possible only because of a peculiar and strong view of the Spirit (Krisis 215)...

The attribution of the title, 'spirit of truth,' to the paraclete constitutes another problem. What did the fourth evangelist intend by this title? Boice understands that the title identifies the Spirit-Paraclete with God and Christ, as well as denoting the function of this figure as the one who delivers the truth to humans. Porsch thinks that the unity of word and Spirit enlightens the tile. 'The spirit of truth' is the forensic description of the word empowered by the Spirit. For Muller, the title gives expression to the peculiarly Johannine notion of the Spirit arising as it does from the dualism and christology of John's gospel. Locher contends that it is simply a functional designation for the work of the Spirit. The Spirit leads people from ignorance to truth.

About the function of the Spirit-paraclete there is little significant disagreement. Most often it is said that the paraclete functions in two realms—among the disciples and in the world. In the first realm, the paraclete is the interpreter of the revelation in Christ and the one who enables persons to appropriate the revelation. De La Potterie speaks of this function as the 'interiorization and spiritualization' of the witness of Christ, and Schlier holds that the Spirit is the continuation of the revelatory work begun in Christ. In the second realm, Brown and De La Potterie understand the function in a negative way—the indictment of the opponents of Christ and the revelation. Schlier, however, suggests a more positive function for the Paraclete, namely, the illumination of the situation of the world and its alienation from its Creator."

Robert Kysar, Voyages with John: Charting the Fourth Gospel,
Baylor University Press, 2005, pages 133-5


"The term pneumatology comes from two Greek words, namely, pneuma meaning 'wind,' 'breath,' or 'spirit' (used of the Holy Spirit) and logos meaning 'word,' 'matter,' or 'thing.' As it is used in Christian systematic theology, 'pneumatology' refers to the study of the biblical doctrine of the Holy Spirit. Generally this includes such topics as the personality of the Spirit, the deity of the Spirit, and the work of the Spirit throughout Scripture."

Greg Herrick, Pneumatology: The Holy Spirit (www.bible.org Web Jan. 6, 2012)


"While the origin of the English word soul is obscure, the word almost certainly had its origin in a word which meant 'breath' or 'wind' or 'air', or something like that. The word spirit—generally a synonym for soul—comes from the Latin spiritus, and clearly meant 'breath' originally. Spiritual and respiratory both derive from the same root!

Moreover, if we check in the Greek and Hebrew bibles to see which words are translated as 'soul', etc., in the King James Version, we will find many whose literal meaning is 'breath' or 'wind'. For example, the Hebrew word neshamah (literally meaning 'breath') is twice rendered as 'spirit', once as 'soul'. The Hebrew-Aramaic word ruach (lit., 'wind') is rendered 240 times as 'spirit', six times as 'mind.' The word nephesh (lit., 'breath') is rendered 'soul' 428 times) 'mind' 15 times, 'ghost' twice, and 'life' 119 times. Turning to the Greek Bible, we find pneuma (lit., 'breath') rendered as 'ghost' 91 times (including the rendering 'Holy Ghost'), 292 times as 'spirit'. The reader will recognize the same root in the word pneumonia, a word referring to a disease of the organs of breath. And finally, in this somewhat pedantic parade of words, we may note the important word psyche. As expected, its literal meaning is 'breath.' As we might have guessed, it is rendered as 'soul' 58 times, 'mind' three times, and life' 40 times."

Frank R. Zindler, The Probing Mind, February 1985

Note; Throughout the Old Testament, the Hebrew word 'ruach' was used for the 'Holy Spirit' or 'Holy Ghost'. Ruach can mean wind, breath, spirit or mind. In Genesis, God 'breathed the breath of life into Adam'. In Aramaic, the language that Jesus (Yeshua) spoke, the Judeans had an equivalent word, pronounced 'Rukh'. In the New Testament Christian gospels, the Greek word 'pneuma' was used. 'Pneuma' also refers to 'wind', 'breath' or 'spirit'. This Greek root gives rise to modern usage of terms like 'pneumatic' (air-powered), 'pneumonia' (lung disease), and 'pneumatology' (study of spiritual or paranormal beings or activities).

"The Holy Spirit represents the presence and reality of the salvation event in a way that can be experienced by the senses." - M. Walker

According to the Paraclete Shri Mataji, the Cool Breeze (Ruach, Pneuma, Reeh al-Qiyamah) is evidence of 'being born again', the promised evolution of humans into the eternal spirit. In many different traditions the perception of the nature of God has been described by individuals that claimed to have God experiences as being accompanied by a breath-like feeling in ways that seem similar to the cool breeze (pneuma). Whether it is called Chi (Chinese), Ki (Japanese), Prana (Hindus), Ruach (Hebrew prophets), Reeh al-Qiyamah (Quran), Pneuma (Greeks), or Spiritus, the latin word from which the English word 'Spirit' is derived, this Breath of Life has the same meaning in all these languages and cultures. Chinese, Christian, Arabic, Indian, Greek, and contemporary writings describe the experience of the divine as a mysterious wind. This daily Divine Wind is proof of being born again of the Spirit during the Last Judgment and Resurrection—the promised eschatological salvation which confers both bodily resurrection (kundalini awakening) and spiritual immortality (moksa)—has commenced!

Ruach, breath of God, experienced daily by
those taking part in the Resurrection (Photo
taken 1st August 2008 in Russia of Ruach
which, though invisible to the naked eye,
can be felt as Cool Breeze (pneuma, prana, qi,
Reeh al-Qiyamah) flowing from the palm of
hands, head (fontanel) and other parts of body.
(Click image for uncropped original)

Now that time has come. The Adi Shakti has delivered the Good News of the Last Judgment and the Resurrection (Al-Qiyamah), which is the ultimate test of validity and truth of organized religions. Those who believe and take part in the Great Event ordained for all humanity are promised both bodily resurrection (born of the Spirit/ kundalini awakening) and spiritual immortality (moksa/salvation). They will begin to feel the Cool Breeze (pneuma) of the Spirit (Shakti/Ruh/ Tao/Mother) flowing out of the hands and head upon Self-realization, which over time becomes a daily experience. Sooner or later, this Breath of God (Ruach, Reeh al-Qiyamah, Spiritus) will be felt daily for the rest of your life, a constant reminder to those taking part in the Great Event to live righteously on Earth.

"It is a widespread opinion that the Holy Spirit is the 'unknown God', the most hidden mystery within the Trinity. We place in contrast to this opinion the biblical conviction that the Holy Spirit represents the presence and reality of the salvation event in a way that can be experienced by the senses... This community of those who have themselves become bearers of the Spirit is filled with the power of God. The community bears and reflects this power, let’s it benefit others, and is itself strengthened in return.”

Michael Walker, God the Spirit
Fortress Press, 1994, pages 184-5.

1. Ruach/Pneuma of the Divine experienced daily as cool breeze/wind 1
2. Ruach/Pneuma of the Divine experienced daily as cool breeze/wind 2
3. All-Pervading Power of the Divine felt as cool breeze (pneuma)
4. Divine Wind (pneuma) flowing out of those born of the Spirit within
5. "I will pour out in those days of My Spirit" - Acts 2:18
6. Ruach is activity of God in connection with messianic expectation
7. The Kingdom of God cannot be understood without the Holy Spirit
8. Gospel of Thomas offers Jesus' secret teachings
9. And the Saviour who sent the Comforter will know ...
10. Christian Comforter has come
11. Comforter (Holy Spirit) would be like a breath, like a wind
12. Kingdom of God realized through Comforter
13. What did Jesus (and the Comforter) ask people to "believe"?
14. Nafas al Rachman - the breath of the Merciful
15. The coming Messiah would inaugurate the age of salvation
16. Gospel of Truth pictures the holy spirit as God's breath
17. "Quran explicitly refers to the return of the Jews to the Land of Israel before the Last Judgment"
18. Regathering of Jews back to Israel "will occur right before the return of the Messiah"
19. Mashiach: The Messiah
20. End of Days: Fundamentalism and Struggle for Temple Mount



Note: On 28th February 1990, while on Her way to Australia, Shri Mataji stopped at Changi Airport, Singapore. The Paraclete/Messiah/Ruh informed those who had gathered to meet Her that in Islam there is a complete surah written about Her.

The chapter in the Qur'an She is referring to is Surah 75 Al-Qiyamah (The Resurrection), explained in depth at www.al-qiyamah.org. A number of Muslim nations, unable to challenge it despite being based entirely on the Qur'an, have instead resorted to blocking the site as it not only reveals that Al Qadr (The Night of Power) precedes Al Qariah (The Day of Noise and Clamor), but also confirms the preordained Sure Signs to back this Great News. Shri Mataji Nirmala Devi has openly challenged and clearly exposed centuries of absolutely misguided Islamic dogma and conditioning regarding Al-Qiyamah, the heart and soul of Islam. Both the Divine Feminine (Ruh/Spirit) and Her incarnation, Shri Mataji, give irrefutable evidence and Sure Signs that the Resurrection is the promised Al Qadr (The Night of Power) that precedes Al Qariah (Day of Noise and Clamour). Shri Mataji has spent roughly four decades spreading the Great News (Al-Naba) by collecting, promulgating, reciting and explaining the message and means to take part in the Resurrection (Al-Qiyamah).


The Paraclete Shri Mataji "But the Muslims do not want to talk about Resurrection at all because they want to frighten people with the Doomsday. They don't want to talk about the Resurrection Time which is going to come, which is the intermediary time (Al Qadr: The Night of Power), because they want to use the time which will frighten people (Al Qariah: Day of Noise and Clamor) by saying that Now your Doomsday is coming! Now your Doomsday is coming!"

The Paraclete Shri Mataji


"And even in Koran, Muhammed Sahib says that all the Heavens lie at the Lotus Feet of the Mother. Among them, among Muslims there are Sufis who are realized souls and also accepted in the society. The other day I met something in Paris, a very high person in the Islamic world and he accepted Sahaja Yoga. He said it is described in Koran that there has to be Qiyamah, the Resurrection - we believe in Resurrection.

Also it is for Christians or Hindus, everybody, they have to be resurrected to a higher state. It is just for money and power are some people, who are trying to mislead others, keeping them away from Resurrection. I must say they are committing the greatest sin against the Holy Ghost...

There is a very big chapter on Resurrection, but the fundamentalists don't want to look at it. They believe their religion is the best. But what would it has done to anyone? It is so much misinterpreted... so much misinterpreted."

The Paraclete Shri Mataji
Public Program, Brussels, Belgium—July 1, 1993

"The gift of peace, therefore, is intimately associated with the gift of the Spirit-Paraclete" - Francis J. Moloney, Daniel J. Harrington


"The Paraclete and the disciples (vv. 25-26).

The theme of departure (cf. vv. 1-6; vv. 18-24) returns. There are two "times" in the experience of the disciples: the now as Jesus speaks to them (v. 25) and the future time when the Paraclete, the Holy Spirit, sent by the Father in the name of Jesus, will be with them (v. 26). The Paraclete will replace Jesus' physical presence, teaching them all things and recalling for them everything he has said (v. 26). As Jesus is the Sent One of the Father (cf. 4:34; 5:23; 24, 30, 37; 6:38-40; 7:16; 8:16, 18, 26; 12:44-49), so is the Paraclete sent by the Father. The mission and purpose of the former Paraclete, Jesus (cf. 14:13-14), who speaks and teaches "his own" will continue into the mission and purpose of the "other Paraclete" (cf. v. 16) who teaches and brings back the memory of all that Jesus has said. The time of Jesus is intimately linked with the time after Jesus, and the accepted meaning of a departure has been undermined. The inability of the disciples to understand the words and deeds of Jesus will be overcome as they "remember" what he had said (cf. 2:22) and what had been written of him and done to him (cf. 12:16). The "remembering" will be the fruit of the presence of the Paraclete with the disciples in the in-between-time. In v. 16 Jesus focused on the inability of the world to know the Paraclete, but in v. 26 the gift of the Paraclete to "his own" is developed. As Jesus was with the disciples (v. 25), so will the Paraclete be with the disciples in the midst of hostility and rejection (v. 16). As the story has insisted that Jesus' teaching has revealed God to his disciples, so will the Paraclete recall and continue Jesus' revelation of God to the disciples (v. 26).

The gift of peace (v. 27a).

Jesus is leaving a precious gift with his disciples; a peace that the world cannot give. The peace Jesus offers is his peace (eirénén tén emén), and it is this qualification that makes it something the world can never match. Earlier parts of the discourse return in this promise. The peace of Jesus flows from his oneness with his Father, his return to the Father from whence he came, and the authority he has with the Father, so that whatever is asked in his name will be given (cf. vv. 13-14, 16). The gift of peace, therefore, is intimately associated with the gift of the Spirit-Paraclete, the ongoing presence of Jesus in his absence (cf. vv. 16-17, 26), the source of the disciples' being loved by the Father and Son, the agent for the ongoing revelation of both Jesus and the Father to the one who loves Jesus and keeps his commandments in the in-between-time (vv. 20-21). But the two gifts are not identical, as Jesus' departure leads to a oneness among the believer, Jesus, and the Father that transcends the Spirit, however much it may be the result of the abiding presence of the Spirit. Jesus' gift of peace is "from God," a gift that the quantifiable and fragile peace produced by the politics of this world can never match. In this peace (v. 27a) inspired and enlightened by the Spirit of Truth, the other Paraclete (vv. 16-17, 26), a community of disciples will perform "greater works" (v. 12) than Jesus himself, continuing the revelation of the Father and the Son (vv. 18-21)... His departure will not bring this revelation to an end. The gift of the Paraclete will continue this revelation "forever" (v.16)."

The Gospel of John, Francis J. Moloney, Daniel J. Harrington
Liturgical Press (April 1998), pg. 409-12

"That you have to be born again ... all these descriptions have come to us from all the great scriptures." - The Paraclete Shri Mataji


The Paraclete Shri Mataji "That you have to be born again, that you have to be baptized, that you have to become a Pir, that you have to become a Brahmin; all these descriptions have come to us from all the great scriptures. It is very easy to say that we don’t believe in God, we don’t believe in any Incarnation, we don’t believe in Jesus, we don’t believe in any religion, we don’t believe into anything; is very easy to say. Even it is easy to say that we believe in them, we believe in God, we believe in Christ, we believe in Krishna, Rama, all that. Both things are equally the same.

When you believe in God you believe in the darkness and ignorance, and when you do not believe in Him also you are in ignorance. By believing into you close your eyes, accept the faith and go along with it. Of course it shows that you are conscious of some Power which is beyond. Such people have a great chance. But in the case if you go to these extremes in this kind of faith then you start only believing in Christ, only believing in Muhammad, only believing in Krishna—I mean depending on where you are born. How human beings are so narrow-minded?

If you are born in England either you will be a Catholic, or a Protestant, or maybe one of these witchcraft people. You believe into anything because you are localized in a place; there has been some identifications because your mother believed into something, because your father believed into something, or you paid for it. And this faith can become such a blinding effect on people that you develop absurd types of groups which call themselves as Christians, Hindus, Muslims—whatever you may say—and are extremely, extremely exclusive, blind, and fanatic. Today one of the problems of the times, of the modern times, is fanaticism. Now this fanaticism has been growing. The more people try to get out of this fanaticism, it grows more."

The Paraclete Shri Mataji, Being Born Again
Caxton Hall, London, U.K.—May 12, 1980


"Such a lot of ignorance. That ignorance is really like a ditch of no return. I have seen people who have read books after books. There are people who do one lakh (100,000) mantras, fasting and reaching nowhere; that are the most hot tempered people, or they have no joy in their heart. They leave their families, come out of it, and think that they have done a great sacrifice. God does not want all this nonsense. Why will God who is your Father, who is so compassionate and loving personality, want you to suffer? Why should you suffer? By suffering how will you gain moksha (liberation, salvation or emancipation of soul) is beyond me ... We are killing ourselves — don’t eat food, don’t do this, do that; all the time after our lives. God has created this world for your comfort and enjoyment. Why did He create this world if you had to go through such hell?"

The Paraclete Shri Mataji
Madras, India—Jan. 17, 1994

"This utopian hope, even when modestly expressed, links Jesus and the prophets to a much wider history of human longing." - H. Cox


“Moving the focus from Jesus as an individual to his life purpose greatly widens his relevance in a religiously pluralistic world. When the Harvard faculty asked me to teach a course on Jesus to undergraduates in the Moral Reasoning division of the curriculum, I was apprehensive at first about what the Hindu, Buddhist, Muslim, and Jewish students who might sign up would make of it. But I quickly learned that Christianity has no monopoly on Jesus. Hindus understood him as an avatar, Buddhists as a bodhisattva, and both Muslims and Jews as a prophet of God. Even agnostics found something fascinating and admirable in him. They were not all that attracted to Christianity, but they were all drawn to Jesus for his exemplary courage, his compassion for the disinherited, and his willingness to stand up to corrupt political and religious authorities. But what attracted them more than anything else was his emphasis on the possibility of another kind of world where gentleness and equality prevail.

As we have already mentioned, Jesus called this other possible world the “Kingdom of God.” It was the heartbeat of his life, his constant concern and preoccupation. The possibility of “another world” is always the reason many non-Christians give when they ask Christians to “go back to Jesus.” This utopian hope, even when modestly expressed, links Jesus and the prophets to a much wider history of human longing.”

Harvey Cox, The Future of Faith
HarperOne (September 8, 2009), pages 47-8


"Many Hindus are willing to consider Jesus as a legitimate manifestation of the divine... many Buddhists see Jesus as one of humanity’s most enlightened people.... A shared reappraisal of Jesus’ message could provide a unique space or common ground for urgently needed religious dialogue—and it doesn’t seem an exaggeration to say that the future of our planet may depend on such dialogue."

Brian McLaren, The Secret Message of Jesus
Nashville: Thomas Nelson's W Publishing Group, 1006, page 4.


"The religion of Christianity or any religion is the religion of the living God. At different times, there were great flowers on the Tree of Life, but we plucked them and said, “This is mine; this is mine” and we are fighting the dead. But in Sahaja Yoga you will know the beauty of all these great prophets and you will be amazed how they have enriched us, all of them."

The Paraclete Shri Mataji
Vienna, Austria—September 8, 1984

"Because of the presence of the Paraclete in the life of the believer, the blessings of the end-times—the eschaton—are already present" - Robert Kysar


"While John uses the concept of the Spirit in a way very similar to other NT writers (e.g., 3:5ff.), he advances the Christian view of the Spirit with the concept of the “Paraclete.” In five passages within the section called the farewell discourses (chaps. 14-16) John sketches a creative and original view of the Spirit. The Paraclete is the successor to Jesus who brings the revelation of the Father found in Christ to the believers, reminds them of all that Jesus said, glorifies Christ, and convicts the world of unbelief (14:15-17; 14:26; 15:26-27; 16:7-11, 12-14). It is in these passages that John relates the Spirit to the Father and to the Son (although not in such a sophisticated sense as the later doctrine of the Trinity) and enlivens the way in which the Spirit may be understood as related to the community of faith amid a world of unbelief.

Because of the presence of the Paraclete in the life of the believer, the blessings of the end-times—the eschaton—are already present. At times John speaks as if that final consummation of history is still a future event conceived in terms typical of apocalyptic though, both Jewish and Christian: The end-time will bring the coming of Christ, the resurrection of the dead, judgment, and eternal life for believers (e.g., 14:3, 18, 28; 6:39-40; 12:48, 25). Yet, at other times, all of these are spoken of as present realities in the lives of the believers (e.g., 3:18; 5:21, 24, 26). Moreover, there is also some evidence for the view that believers upon their death are taken directly to a heavenly home where they dwell immediately with God (14:2-3; 17:2-3). It is clear that John’s eschatology is a complex one that bridges the distinctions of time and strongly affirms the present life of the believer. In this twofold (or threefold) eschatology we see a possible hint at how John has combined in his gospel older traditional views (future eschatology) with his own interpretation of those views (present or realized eschatology).

These six themes do little more than hint at the rich and none-too-simple views of the Fourth Gospel. Perhaps, however, they do whet the appetite of the reader for the whole banquet of thought found in this gospel."

Robert Kysar, John
Augsburg Publishing House, 1986, pages 19-20

"They are going, by the Holy Spirit’s power, to be part of the greatest miracle of all, bringing men to salvation." - J. W. Stallings

"Now this Kundalini is the power which is placed in the sacrum bone (coccyx), nowhere else... And imagine this bone is called sacrum; "sacrum" means "sacred. So they knew there was something in it... This is the primule, is the germinating power within us. Now this fact has been accepted for thousands of years in India and elsewhere. For in the Bible also ... they talk of the Tree of Life. That is the same as this...

They are going, by the Holy
Spirit’s power, to bring
humanity to salvation (Click
image for cropped original)

So this is the thing that is being described in our ancient books, in all the scriptures, even in the Qur'an they are described as Ruh, R,U,H, Ruh. "Ruh" means the "cold breeze", the "cool breeze" (pneuma). The cool breeze (pneuma) of the Holy Ghost is described in the Bible also.

You cannot suddenly start a new idea about something. If it is an evolutionary process, if it is a living process it must have its background, its history, and it must culminate into something fruitful. Like every fruit has a tree behind it... If it is a living fruit it has to come out the tree that have existed for thousands and thousands of years, and out of that this tree has to come. It must have a base and this is traditionally called the kundalini awakening process...

Christ has said very clearly that you have to be born again. I mean the whole message of Christ's life is Realization ... when Christ came on this Earth to show that you have to become the spirit. By His resurrection He showed that, and this is the message of Christ."

The Paraclete Shri Mataji
October 23, 1980—Hampstead, UK


"According to the Zohar – an early Kabbalistic text – the resurrection will take place forty years after the arrival of Mashiach. However, certain righteous individuals will arise with the coming of Mashiach...

There is a small bone in the body called the Luz bone (some identify this bone as the coccyx) from which the body will be rebuilt at the time of resurrection. Our daily prayers are replete with requests for the resurrection and there are many customs connected with it."

Nissan Dovid Dubov, What is the Jewish Belief About Moshiach?


"Jesus solemnly assures the disciples that they will, in the future, perform even greater miracles than He. By this He means to say that through the power of the Holy Spirit, they will bring about the greatest miracle of all – the salvation of lost souls. He promises them that whatever they ask for, in connection with their ministry of bringing the miracle of salvation to lost men, will be granted them.

The theme of this section is reassurance and encouragement. Jesus gives the disciples three basic reasons they should cease being troubled in their spirits. First, He tells them that, although He is going away, He will return for them so that they may ultimately join Him where He is going (vv. 1-3). Second, He tells them that, though He is going away, He will be the only means by which men may come to God and go to Heaven (vv. 4-11). Third, He tells them that, though He is going away, their ministries are not finished. In fact, the best is still ahead. They are going, by the Holy Spirit’s power, to be part of the greatest miracle of all, bringing men to salvation (vv. 12-14)."

J. W. Stallings, Bible Commentary: The Gospel of John,
Randall House Publications, 1989, page 205


"1. The Paraclete enacts the friendship motif of speaking openly and plainly. The Paraclete is portrayed in the role of Jesus’ defense counsel, testifying on Jesus’ behalf. Testifying, bearing witness, is an important act of plain speaking for the community, and the Paraclete’s role as witness is a clear example of how the Paraclete enacts friendship.

2. Importantly, the Paraclete’s witness provides a model for the community’s own witness. Through the model and presence of the Paraclete, the community will also testify, speaking boldly and plainly as friends of Jesus."

David Fleer & Dave Bland, Preaching John's Gospel: The World It Imagines
Chalice Press (May 30, 2008), page 67

"The Kingdom of God stands as a comprehensive term for all that the messianic salvation included... is something to be sought here and now (Mt. 6:33) and to be received as children receive a gift (Mk. 10:15 = Lk. 18:16-17)." - George Eldon Ladd


"The New Age of Salvation

We saw in the last chapter that the meaning of basileia (“kingdom”) cannot be reduced to a single concept but is a complex concept with several facets. Its root meaning is the reign or rule of God. It can designate the eschatological act of God when God acts... It can also designate the future realm of salvation into which God’s people will be gathered to enjoy the blessings of his reign. As such, it is interchangeable with the Age to Come.

The most distinctive fact in Jesus’ proclamation of the Kingdom was its present inbreaking in history in his own person and mission. We should not be surprised to find basileia tou theou (“Kingdom of God”) used of a new realm of redemptive blessing into which people enter by receiving Jesus’ message about the Kingdom of God...

The Kingdom as a Present Gift

When we ask about the content of this new realm of blessing, we discover that basileia means not only the dynamic reign of God and the realm of salvation; it is also used to designate the gift of life and salvation. Here is another original element in Jesus’ teaching. The Kingdom of God stands as a comprehensive term for all that the messianic salvation included. Dalman recognized that the Kingdom in Jesus’ teaching could be “a good which admits of being striven for, of being bestowed, of being possessed, and of being accepted.

In the eschatological consummation, the Kingdom is something to be freely inherited by the righteous (Mt. 25:34). The word here designates neither the reign of God nor the Age to Come but the blessing of life that is the gift of God’s rule in the coming age (Mt. 24:46). In answer to the young man’s question about inheriting eternal life (Mk. 10:17), Jesus spoke of entering the Kingdom (10:23-24) and receiving eternal life (10:30) as though they were synonymous concepts.The Kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk. 12:32).

If God’s Kingdom is the gift of life bestowed upon his people when he manifests his rule in eschatological glory, and if God’s Kingdom is also God’s rule invading history before the eschatological consummation, it follows that we may expect God’s rule in the present to bring a preliminary blessing to his people. This is in fact what we find. The Kingdom is not only an eschatological gift belonging to the Age to Come; it is also a gift to be received in an old aeon.

This is reflected in numerous sayings. The Kingdom is like a treasure or a costly pearl whose possession outranks all other goods (Mt. 13:44-46). It is something to be sought here and now (Mt. 6:33) and to be received as children receive a gift (Mk. 10:15 = Lk. 18:16-17). In this saying the Kingdom is God’s rule, but it includes the gift of his rule. The divine reign is not a fearful power before which people are compelled to bow, but a gift. Children exemplify the trustfulness and receptivity required of the “sons of the Kingdom.” The Kingdom belongs to them, not because their humility is a virtue that merits it, but because they are responsive. “The Kingdom belongs to such because they receive it as a gift.... [It] is the gift of the divine rule.” Matthew 19:14 echoes the same thought that the Kingdom of God is a present possession of the childlike. The promise that those who ask shall receive, and those who seek shall find (Mt. 7:7), is to be understood in this context. “The thing to be sought is the Kingdom of God, which, being found, is the satisfaction of all needs (Lk. 12:31). The door to be knocked at is the door which gives entrance into the Kingdom of God.”

The Beatitudes view the Kingdom as a gift. The poor in spirit, those persecuted for righteousness’ sake, receive the gift (Mt. 5:3, 10). It is not easy to decide whether the Kingdom is these sayings is future or present. The Beatitudes certainly have an eschatological cast. The sayings about inheriting the earth, obtaining mercy (in the day of judgment), and seeing God are primarily eschatological. However, the main objective of the Beatitudes is to teach a present blessedness rather than to promise blessing in the consummation. The comfort for those who grieve because of their spiritual poverty is both present and future, as is the satisfaction of the hungry (Mt. 5:4, 6). The gift of the Kingdom, twice mentioned, probably includes both present and future. The Beatitudes expound both the eschatological salvation and the present blessedness.

The Gift of Salvation

The Kingdom as God’s gift may be further illustrated by a study of the word “salvation.” In the Gospels, the words “to save” and “salvation” refer both to an eschatological and a present blessing.

Salvation is primarily an eschatological gift. In Jesus’ answer to the rich young ruler about eternal life, salvation is synonymous with eternal life and entrance into the Kingdom of God in the Age to Come (Mk. 10:17-30). This eschatological salvation is elsewhere described merely as a saving of one’s (true) life in contrast with losing one’s physical life (Mk. 8:35; Mt. 10:39; Lk. 17:33). This eschatological salvation can be described simply as entrance into (eternal) life (Mk. 9:43; Mt. 25:46) or into the joy of the Lord (Mt. 25:21, 23).

This future salvation means two things: deliverance from mortality, and perfected fellowship with God. The Gospels do not say much about resurrection, but the saying of Luke 20:34-36 (cf. Mk. 12:24-27) makes it clear that eschatological salvation includes the whole person. Resurrection life will have something in common with the angels, namely, the possession of immortality. This immortal resurrection life is the life of the Age to Come (Lk. 20:35). The evils of physical weakness, sickness, and death will be swallowed up in the life of the Kingdom of God (Mt. 25:34, 46).”"

George Eldon Ladd, A Theology of the New Testament
Wm. B. Eerdmans Publishing Company, 1993, pages 68-72

"Ladd's New Testament Theology is a helpful introduction to the Biblical Theology of the New Testament. Ladd's primary contribution to the field of Biblical Theology is the incorporation of the "already" "not yet" eschatological dimension into New Testament theology. In his work he argues that there is a tension between realized and future eschatology throughout the entire New Testament. The future Kingdom of God has broken into the present and has radically shifted the entire redemptive history of the New Testament. While this Kingdom of God has become a present reality the entirety of its reign remains a future hope. This tension exists throughout the entire New Testament." - William E. Turner

Evidence of this promised eschatological bodily resurrection (kundalini awakening) and spiritual immortality (moksa) will be the experience of Divine Wind (Rûach, Qi, Prana, Ruh, Pneuma)

Ruach, breath of God (Click image
for uncropped original)

According to Aaron-Golan in The Illustrated Bible Dictionary, "The coming eschatological salvation is envisaged in transcendent and universal terms.... in the form of both bodily resurrection and of spiritual immortality." Please note that the person in the foreground bending down to hand something or talk with someone has the Divine Wind (Rûach, Ki, Prana, Ruh, Pneuma, Spiritus) and halo still suspended at its original position i.e., when he was still standing straight. The rest of the Divine Wind is trailing off his body and that of the person besides him as they move forward. All who are taking part in the Last Judgment and Resurrection are being purified by this Ruach which is invisible to the naked eye.

"The Kundalini rises through a very thin line of Brahmanadi. In the beginning only a hair like thing rises, it pierces through. In some people, of course, in a big way it rises also. And then it pierces this fontanel bone area which is a real baptism, real. Today only people felt the cool breeze (pneuma) coming out of their heads. Can you do that by jumping, or by paying money? They felt the cool breeze (pneuma) in the hand. It's written in the Bible, even in the Bible very clearly, that it's the cool breeze (pneuma). Cool breeze is the sign of the Holy Ghost. You start feeling the cool breeze in your hands and you start feeling the cool breeze on your head. This is the actualization.

Of course, you people don't read other books which are very good, like Adi Shankaracharya. People don't even like the mention of his name who has really and clearly said that it is the cool breeze, the chaitanya, is to be felt like cool breeze (pneuma) in the hands. They do not want that you should know the truth. And this is the truth that when you get your Realization, you have to feel the cool breeze (pneuma) in your hands yourself. You have to judge yourself. I'm not going to tell you. It is you who has to see, it is you who has to feel. And then you have to grow and you have to know all and everything - all the secrets of Divine Science. You become the master then, you are the guru.

You are the Spirit, and you should get it. It's your own which is given to you. I have nothing to do about it. I'm just a catalyst."

The Paraclete Shri Mataji
March 22, 1981—Maccabean Hall, Sydney, Australia

"Today, Sahaja Yoga has reached the state of Mahayoga, which is en-masse evolution manifested through it. It is this day's Yuga Dharma. It is the way the Last Judgment is taking place. Announce it to all the seekers of truth, to all the nations of the world, so that nobody misses the blessings of the Divine to achieve their meaning, their absolute, their spirit."

The Paraclete Shri Mataji


"These are the times described in the Holy Bible as the Last Judgment and in the Koran as Qiyamah—the Resurrection Time. Astrologically it also called the Age of Aquarius, the Time of Rebirth and of great spiritual development on the Earth.”

The Paraclete Shri Mataji

Just get the Cool Breeze (pneuma) activated and continue on your own

It must be made clear again that except for quotes and images of Her incarnation Shri Mataji Nirmala Devi this site is almost entirely about the Divine Feminine (Devi/Holy Spirit-Paraclete/Ruh/Tao/Aykaa Mayee/ Mother). There is no hidden agenda and this site contains all the knowledge and evidence required to re-establish the faith, belief and conviction in the Divine and the promised Resurrection to evolve into the eternal spirit - 4000 pages and counting. The mystical Kingdom of Spirit (Sahasrara) is within your being. There is thus absolutely no need for any external religious/spiritual organizations, dogmas, rituals, worship of images/ idols, or any human intermediary whatsoever.

This non-profit website—which went online exactly on 1-1-2000, the beginning of the New Millennium—is thus for the human race to examine the revelations, miracles, knowledge, truths and prophecies of the Spirit-Paraclete and Her incarnation Shri Mataji Nirmala Devi, about the Kingdom of Spirit and the Resurrection. Should they be convinced they may get their Self-realization/second birth of the Spirit (Kundalini Awakening/Second Birth/Baptism of Allah) to prepare themselves to continue life eternal in the Spirit World where all liberated souls live. The Spirit-Paraclete (Divine Mother) within assures that She will guide and liberate you from earthly existence. That is why there is absolutely no need whatsoever to join any organization. At all times it is, and will always be, an individual journey of self-salvation from within. At all times you must be your own master, with no human intermediary or influence between yourself and the Spirit-Paraclete within! No external rule, ritual or ruler! This is most important to understand.

"In the Thomas gospel, Jesus is presented as a spiritual guide whose words (when properly understood) bring eternal life (Saying 1). Readers of these sayings are advised to continue seeking until they find what will enable them to become rulers of their own lives (Saying 2) and thus to know themselves (Saying 3) and their legacy of being the children of "the living Father" (Saying 3). These goals are presented in the image of "entering the Kingdom" by the methodology of insight that goes beyond duality. (Saying 22). The Gospel of Thomas shows little or no concern for orthodox religious concepts and doctrines...

The Gospel of Thomas emphasizes direct and unmediated experience. In Thomas saying 108, Jesus says, "Whoever drinks from my mouth will become as I am; I myself shall become that person, and the hidden things will be revealed to him." Furthermore, salvation is personal and found through spiritual (psychological) introspection. In Thomas saying 70, Jesus says, "If you bring forth what is within you, what you have will save you. If you do not bring it forth, what you do not have within you will kill you." As such, this form of salvation is idiosyncratic and without literal explanation unless read from a psychological perspective related to Self vs. ego. In Thomas saying 3, Jesus says,

...the Kingdom of God is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty, and it is you who are that poverty." - Wikipedia (Easter Sunday April 24, 2011)

Definitions of unmediated
"1. [adj] - without the interposition of other agencies or conditions
Quotes - Example use of the word unmediated
1. unmediated relations between God and man"
www.webdictionary.co.uk

"unmediated - having no intervening persons, agents, conditions"
www.thefreedictionary.com

"not mediated : not communicated or transformed by an intervening agency"
www.merriamwebster.com

We also wish to inform that this site is continuously updated with research data, cross-referenced and linked across a broad spectrum of religious traditions and spiritual issues in a comprehensible way. This is necessary as the sheer magnitude, profound impact and pervading universality of the Divine Feminine and Her incarnation's message of the Resurrection and Last Judgment, unless presented as a completed whole of a massive and complex spiritual puzzle, may result in adverse reactions from those conditioned by centuries of scriptural half-truths, misinformation and distortion. Given the strenuous, sustained and extremely successful efforts of various religious institutions over the millennia to divide and differ over every issue imaginable, it is not an easy task. Our plea is that visitors come with an open mind to be able to venture deep into the Divine Forest in spite of the countless species of religious trees, sect saplings and atheist undergrowth marring their way. (At present there are about 4000 web-pages, covering a range of religious and spiritual topics, that can be googled.)

The Paraclete Shri Mataji "This all-pervading power is the power of divine love. It thinks, it organises, it plans, it loves. It is the one which is the subtle of the ether, you can call it. It is the subtle of the matter. It is the subtle of your emotions. It is the subtle of your mental power. It is the subtle of your evolutionary power. But all integrated and coordinated in complete synchronisation. So efficient it is that you are amazed how it works.

Now you see these flowers, how beautiful they are. And they appear on the trees or on the shrubs where they are supposed to be… At the right time these flowers become the fruits. A mango tree will give you a mango; an apple tree gives you an apple. Who does this choice? Is this great power which is all-pervading.

But we have never felt its existence. We have taken it for granted that it exists and we don’t want to know about it. We don’t want to know why we have become human beings from amoeba. What is the purpose of this life? Why nature has taken so much trouble to make us human beings? There must be some purpose for it. We never think of the purpose and we lead a purposeless life. We are not here to just live like animals.

But we have to do something much more because why should we have this human body and this human awareness? This human awareness, when it reaches a state where it starts thinking why are we here, that time you become a seeker. But you have to know that you have to become the Spirit, which is a collective being within ourselves."

The Paraclete Shri Mataji
Founex, Switzerland—June 11, 1985


"Global unity of mankind can be achieved through this awakening that can occur within each human being, so that transformation takes place within us. By this process a person becomes moral, united, integrated and balanced. One actually gets the experience of the feeling of the all-pervading divine power as cool breeze (pneuma). 'Know thyself' is the main theme of all the scriptures. It becomes evident and one reaches the absolute understanding of oneself. Thus one becomes peaceful and joyous in life. One becomes collective as a drop falling into the ocean of compassion... Moreover, it is the last breakthrough of our evolution. This is the actualization of such transformation, which is taking place now, worldwide, and has been proved and experienced by hundreds of thousands in over 85 countries."

The Paraclete Shri Mataji

We are evolving and the daily experience of Cool Breeze (Ruach, Pneuma, Prana, Reeh al-Qiyamah, Spiritus, Chi) is evidence of the spiritual evolution i.e., the Resurrection promised and backed by the Holy Scriptures! So get in touch with the truth of your being. Live consciously and mindfully. Release yourself from negative religious conditioning and regain a clearer perspective concerning the spiritual potential of humankind. Meditate on your own everlasting Self within and learn to live conscientiously in the eternal present. The Resurrection is a genuine, verifiable, spiritual rebirth promised by the Divine Feminine.

www.adi-shakti.org/  — Divine Feminine (Hinduism)
www.holyspirit-shekinah.org/  — Divine Feminine (Christianity)
www.ruach-elohim.org/  — Divine Feminine (Judaism)
www.ruh-allah.org/  — Divine Feminine (Islam)
www.tao-mother.org/  — Divine Feminine (Taoism)
www.prajnaaparamita.org/  — Divine Feminine (Buddhism)
www.aykaa-mayee.org/  — Divine Feminine (Sikhism)
www.great-spirit-mother.org/  — Divine Feminine (Native Traditions)

"Now the name Nirmala itself means immaculate; means the one who is the cleansing power and the name of the Goddess also. My actual sign name is Lalita who is the name of the Primordial Mother. That is the name of the Primordial Mother."

The Paraclete, New York, USA—30 September 1981
"I'm the Holy Ghost" (New York, 30.09.81)
(The DCB, vol.XV, issue 9&10, September-October, 2003)



The Paraclete Shri Mataji Shri Mataji Astrology Chart
Nirmala Yoga Magazine, Jan-Feb 1981

"MATAJI was born at Nagpur at 12.09 p.m., I.S.T. (noon time) on 21st March 1923. At this moment, taking into consideration the local time of Nagpur, the Sun was exactly on the Meridian in full glory, and being in the zero degree of Aries or the 30th degree of Pisces, the Sun in that position made a Rajayoga (i.e. an aspect for leadership and prominence in life), which has endowed her with the Sun's glamour and power.

Her rising sign is Cancer and the Ascendent is in the 8th degree. The Ascendant in Cancer makes her a Mother of the Universe, a Jaganmata, as the Ascendant is strongly aspected by five planets, Jupiter, Mercury, Uranus, Mars and the Moon, while it is occupied by Pluto, which itself forms grand trines with three of the five planets and sextiles with the other two. Her spiritual powers arise mainly from this combination of aspects in the angles of the chart, also, the position of the planet of spiritual life viz. Neptune in the second house indicates that her wealth accumulation is spiritual. It is interesting to note that the current position of Neptune in the transit is near the cusp of the sixth house. This shows that her main work in the years to come will be solely in this field.

The Lord of the Ascendant Moon, is exalted in Taurus strongly posited in the 11th house, conjunct Mars, which is Lakshmi-Yoga and invest her with divinity. She is thus the incarnation of Mahalaxmi. She is destined to live richly like a Goddess. Her aristocratic origin is further indicated by the exalted Saturn in the 4th house, who being the lord of the 7th house (Capricorn) has brought her into matrimonial union with an eminent official. This same Saturn makes for vairagya, i.e. distaste for worldly life and renunciation.

Jupiter strongly aspected in the 5th house, makes her a Mother- Teacher and as he is trined by three powerful planets and squared by two and opposed by two, Mataji will have a most eventful life as a World Teacher. It will all bring a great renown, an enormous following all over the world, a lot of conflict with evil.

Saturn, strong in the 4th house, gives much longevity, great distinction towards the end of life, a lot of power both spiritual and temporal, although it inclines her to some solitude also in old age.

International fame is indicated by the presence of a strong Uranus in the 9th house, trined by Jupiter, Pluto and sextiled by Mars and Moon. Also, the Mercury-Uranus conjunction gives Mataji great eloquence and invincibility as a debater.

The T-square formations between Moon, Mars, Venus, Jupiter, and Neptune indicate that some of the plans of Mataji might be hindered by obstructive activities of evil and negative forces. Also Mataji might have to steer through conflicting loyalties and aims of some of her so-called followers who are enemies in disguise. But despite all this, she will find her way to the goal of her life, viz., universal Self-Realisation!

Altogether, a great and powerful chart of a truly Divine personality."

Nirmala Yoga Magazine - Jan-Feb 1981

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