“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
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
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
The Temple“Is Judea's chief financial institution and its largest bank"
“The WAR WITH ROME begins not with a clang of swords but with the lick of a dagger, drawn from an assassin's cloak.
Festival season in Jerusalem: a time when Jews from across the Mediterranean converge upon the holy city bearing fragrant offerings to God. There are in the ancient Jewish cult a host of observances and celebrations that can only be performed here, inside the Temple of Jerusalem and in the presence of the High Priest, who hoards the most sacred feast-days — Passover, Pentecost, the harvest festival of Sukkot — for himself, all the while pocketing a healthy fee, or tithe, as he would call it, for the trouble. And what trouble it is! On such days the city's population can swell to more than a million people. It takes the full force of the porters and lower priests to squeeze the crush of pilgrims through the Hulda Gates at the Temple's southern wall, to herd them along the dark and cavernous galleries beneath the Temple plaza, and guide them up the double flight of stairs that lead to the public square and marketplace known as the Court of Gentiles.
The Temple of Jerusalem is a roughly rectangular structure, some 500 meters long and 300 meters wide, balanced atop Mount Moriah, on the eastern edge of the holy city. Its outer walls are rimmed with covered porticos whose slab-topped roofs, held up by row after row of glittering white-stone columns, protect the masses from the merciless sun. On the Temple's southern flank sits the largest and most ornate of the porticoes, the Royal Portico — a tall, two-story, basilica-like assembly hall built in the customary Roman style. This is the administrative quarters of the Sanhedrin, the supreme judicial council of the Jewish nation. It is also where a clatter of merchants and grubby moneychangers lie in wait as you make your way up the underground stairs and onto the spacious sunlit plaza.
The moneychangers play a vital role in the Temple. For a fee, they will exchange your foul foreign coins for the Hebrew shekel, the only currency permitted by the Temple authorities. The moneychangers will also collect the half-shekel Temple tax that all adult males must pay to preserve the pomp and spectacle of all that you see around you: the mountains of burning incense and the ceaseless sacrifices; the wine libations and the first fruits offering; the Levite choir belting out psalms of praise and the accompanying orchestra thrumming lyres and banging cymbals. Someone must pay for these necessities. Someone must bear the cost of the burnt offerings that so please the Lord.
With the new currency in hand, you are now free to peruse the pens lining the periphery walls to purchase your sacrifice: a pigeon, a sheep — it depends on the depth of your purse, or the depths of your sins. If the latter transcends the former, do not despair. The moneychangers are happy to offer the credit you need to enhance your sacrifice. There is a strict legal code regulating the animals that can be purchased for the blessed occasion. They have to be free of blemish. Domesticated, not wild. They cannot be beasts of burden. Whether ox or bull or ram or sheep, they must have been reared for this purpose alone. They are not cheap. Why should they be? The sacrifice is the Temple's primary ritual. It is the very purpose of the Temple. The songs, the prayers, the readings — every ritual that takes place here arose in service of this singular and most vital ritual. The blood libation not only wipes away your sins, it cleanses the earth. It feeds the earth, renewing and sustaining it, protecting us all from drought or famine or worse. The cycle of life and death that the Lord in his omnificence has decreed is wholly dependent upon your sacrifice. This is not the time for thrift.
So then, purchase your offering, and make it a good one. Pass it on to any of the white-robed priests roaming the Temple plaza. They are the descendants of Aaron, the brother of Moses, responsible for maintaining the Temple's daily rituals: the burning of incense, the lighting of lamps, the sounding of the trumpets, and, of course, the sacrificial offerings. The priesthood is a hereditary position, but there is no shortage of them, certainly not during festival season, when they arrive in droves from distant lands to assist in the festivities. They cram the Temple in 24 hourly shifts to ensure the fires of sacrifice are kept aflame night and day.
The Temple is constructed as a series of tiered courtyards, each smaller, more elevated, and more restrictive than the last. The outermost courtyard, the Court of Gentiles, where you purchased your sacrifice, is a broad piazza open to everyone, regardless of race or religion. If you are a Jew — one free of any physical affliction (no lepers, no paralytics) and properly purified by a ritual bath — you may follow the priest with your offering through a stone-lattice fence and proceed into the next courtyard, the Court of Women (a plaque on the fence warns all others to proceed no further than the outer court on pain of death). Here is where the wood and oil for the sacrifices are stored. It is also the furthest into the Temple that any Jewish woman may proceed; Jewish men may continue up a small, semi-circular flight of stairs through the Nicanor Gate and into The Court of Israelites.
This is as close as you will ever be to the presence of God. Now, the stink of carnage is impossible to ignore. It clings to the skin, the hair, becoming a noisome burden you will not soon shake off. The priests burn incense to ward off the fetor and disease, but the mixture of myrrh and cinnamon, saffron and frankincense cannot mask the insufferable stench of slaughter. Still, it is important to stay where you are and witness your sacrifice take place in the next courtyard, the Court of the Priests. Entry into this court is permitted solely to the priests and Temple officials, for this is where the Temple's altar stands: a four-horned pedestal made of bronze and wood — five cubits long, five cubits wide — bellowing thick, black clouds of smoke into the air.
The priest takes your sacrifice to a corner and cleanses himself in a nearby basin. Then, with a simple prayer, he slits the animal's throat. An assistant collects the blood in a bowl to sprinkle on the four horned corners of the altar, while the priest carefully disembowels and dismembers the carcass. The animal's hide is his to keep; it will proffer a handsome price in the marketplace. The entrails and the fatty tissue are torn out of the body, carried up a ramp to the altar, and placed directly atop the eternal fire. The meat of the beast is carved away carefully and put to the side for the priests to feast upon after the ceremony.
The entire liturgy is performed in front of the Temple's innermost court, the Holy of Holies — a gold-plated, columnar sanctuary at the very heart of the Temple complex. The Holy of Holies is the highest point in all of Jerusalem. Its doors are draped in purple and scarlet tapestries embroidered with a Zodiac wheel and a panorama of the heavens. This is where the glory of God physically dwells. It is the meeting point between the earthly and heavenly realms: the center of all creation. The Ark of the Covenant was once stored here, but it was lost long ago. There is now nothing inside the sanctuary. It is a vast, empty space that serves as a conduit for the presence of God, channeling his divine spirit from the heavens, flowing it out in concentric waves across the Temple's chambers, through the Court of the Priests and the Court of Israelites, the Court of Women and the Court of Gentiles, over the Temple's porticoed walls and down into the city of Jerusalem, across the Judean countryside, to Samaria and Idumea, Peraea and Galilee, through the boundless empire of mighty Rome, and onto the rest of the world, to all peoples and nations, all of them — Jew and Gentile alike — nourished and sustained by the spirit of the Lord of Creation, a spirit that has one sole source and no other: the inner sanctuary, the Holy of Holies, tucked within the Temple, in the sacred city of Jerusalem.
Entrance to the Holy of Holies is barred to all save the High Priest, who at this time, 56 CE, is a young man named Jonathan son of Ananus. Like most of his recent predecessors, Jonathan purchased his office directly from Rome, and for a hefty price, no doubt. The office of High Priest is a lucrative one, limited to a handful of noble families who pass the position between them like a legacy (the lower priests generally come from more modest backgrounds).
The role of the Temple in Jewish life cannot be overstated. The Temple serves as calendar and clock for the Jews; its rituals mark the cycle of the year and shape the day-to-day activities of every inhabitant in Jerusalem. It is Judea's chief financial institution and its largest bank — the center of commerce in all Judea. The Temple is as much the dwelling-place of Israel's God as it is the seat of Israel's nationalist aspirations; it not only houses the sacred writings and scrolls of law that maintain the Jewish cult, it is the main repository for the legal documents, historical notes, and genealogical records of the Jewish nation.
Unlike their heathen neighbors the Jews do not have a multiplicity of temples scattered across the land. There is only one cultic center, one unique source for the divine presence, one singular place and no other that a Jew can commune with the living God. Judea is, for all intents and purposes, a Temple-State. The very term "theocracy" was coined specifically to describe Jerusalem. "Some people have entrusted the supreme political powers to monarchies," wrote the first century Jewish historian Flavius Josephus, "others to oligarchies, yet others to the masses [democracy]. Our lawgiver, however, was attracted by none of these forms of polity, but gave to his constitution the form of what — if a forced expression be permitted — may be termed a 'theocracy' [theokratia], placing all sovereignty and authority in the hands of God."
Think of the Temple as a kind of feudal state, employing thousands of priests, singers, porters, servants, and ministers, while maintaining vast tracks of fertile land tilled by Temple slaves on behalf of the High Priest and to his benefit. Add to this the revenue raked in by the Temple tax and the constant stream of gifts and offerings from visitors and pilgrims — not to mention the huge sums that pass through the hands of the merchants and moneychangers, from which the Temple takes a cut — and it is easy to see why so many Jews view the entire priestly nobility, and the High Priest in particular, as nothing but a band of avaricious "lovers of luxury," to quote Josephus.
Picture the High Priest Jonathan standing at the altar, incense smoldering in his hand, and it is easy to see where this enmity comes from. Even his priestly garments, passed down to him by his wealthy predecessors, attest to the High Priest's opulence. The long, sleeveless robe died purple (the color of kings) and fringed with dainty tassels and tiny golden bells sown to the hem; the hefty breastplate, speckled with twelve precious gems, one for each of the tribes of Israel; the immaculate turban sitting atop his head like a tiara, fronted by a gold plate on which is engraved the unutterable name of God; the Urim and Thummim, a sort of sacred dice made of wood and bone that the High Priest carries in a pouch near his breast and through which he reveals the will of God by casting lots — all of these symbols of ostentation are meant to represent the High Priest's exclusive access to God. They are what makes the High Priest different, what sets him apart from every other Jew in the world.
It is for this reason that only the High Priest can enter the Holy of Holies, and only on one day a year, Yom Kippur, "The Day of Atonement," when all the sins of Israel are wiped clean. On this day, the High Priest comes into the presence of God to atone for the whole nation. If he is worthy of God's blessing, Israel's sins are forgiven. If he is not, a rope tied to his waist ensures that, when God strikes him dead, he can be dragged out of the Holy of Holies without anyone else defiling the sanctuary.
Of course, on this day, the High Priest does die, though not, it would seem, by the hand of God.
The priestly blessings complete and the shema sung ("Hear, O Israel: the Lord is our God, the Lord alone!"), the High Priest Jonathan steps away from the altar and walks down the ramp into the Temple's outer courts. The moment he arrives at the Court of Gentiles he is swallowed up by a frenzy of exaltation. The Temple guards form a barrier of purity around him, protecting the High Priest from the contaminating hands of the people. Yet it is easy for the assassin to track him. He does not need to follow the blinding glare of his bejeweled vestments. He only need listen for the jingle of the bells dangling from the hem of his robes. The peculiar melody is the surest sign that the High Priest is coming. The High Priest is near.
The assassin elbows through the crowd, pushing close enough to Jonathan to reach out an invisible hand, to grasp the sacred vestments, to pull him back away from the Temple guards and hold him in place, just for an instant, long enough to unsheathe a short dagger and slide it across his throat. A different sort of sacrifice.
Before the High Priest's blood spills onto the Temple floor, before the guards can react to the broken rhythm of his stride, before anyone in the courtyard knows what has happened, the assassin has already melted back into the crowd. You should not be surprised if he is the first to cry, "Murder!"”
Reza Aslan, Zealot: The Life and Times of Jesus of Nazareth
Random House (July 16, 2013) pp. 3-9
“The only Protestant groups that have held their own and, in a few cases, increased their numbers in the twentieth century are the fundamentalists churches. Fundamentalists Bible-believing Christians as they call themselves (with its implied rebuke) have been exceptions to the general decline of the church. As their description of themselves indicates, they cling to what they call 'the old-time religion,' the underlying principle of which is the unequivocal assertion that the Bible is the literal Word of God. They condemn as modernists or apostate Christians who don't agree. They reject any advance in science or learning that contradicts the Genesis account of the creation of the world, the disobedience of Adam and Eve in the Garden of Eden, and God's curse on the world and humankind. They believe that the only deliverance from this curse and eventual banishment to an eternal hell is to be 'born again.'
Most fundamentalist preaching has a high emotional content. The delivery is passionate. It has been said of a prominent fundamentalist orator: 'What he lacks in lightning he makes up for in thunder.' The objective is to induce feelings of guilt and win converts. The unconverted commonly categorized as 'sinners' are often intimidated by fear of the judgment of God and the certainty of eternal punishment in a fire-and-brimstone hell unless they 'ccept Jesus Christ as their personal Saviour,' following which, the way of escape is offered: accept God's gift of eternal life through Jesus Christ and be saved.
It is not a faith for the scholar or the contemplative.
Fundamentalist preaching may and sometimes does induce a dramatically changed life, but its converts tend to be judgmental and elitist. And fundamentalism deadens the mind. What can measure the psychological warping that can stem from constant exposure to a black/white, right/wrong, sinner/saved outlook of life?
The negative emphasis of fundamentalist preaching sometimes does serious harm. Complex choices are portrayed as black or white. Adam's sin is often interpreted as being sexual? which, of course, it was not. Even masturbation is condemned as a sin against God Almighty.
As well, there are "the sins of omission" the failure to do something "good" such as faithfully saying one's prayers or giving one's testimony at every opportunity. Many so-called sins are no more than the normal and inevitable sexual experiments of the young on reaching puberty. Other sins are no more than failures of restraint or moments of weakness. But the unremitting and frequently thunderous denunciations of sin from the pulpit can in some circumstances produce deep feelings of guilt and inflict serious emotional damage.
There are, it must be added, those various preachers at the opposite pole of the old-line churches whose exhortations to righteousness are so vague and vapid and so far removed from Jesus' teaching as to be unrecognizable as the Christian Good News. These religio-philosophical musings are often more a soporific than a call to commitment. They do, however, have one virtue: they are usually brief.”
Charles Templeton, Farewell to God
McClelland & Steward Inc. (1996) pp. 136-37.
The Paraclete Shri Mataji “You go anywhere, you will be surprised, how the faithful, simple-hearted people are misused by these churches. They are used for voting, they are used for money, for everything to such an extent that money was made, artificially counterfeited in billions by the church itself.
Such autocracies, such control, such authority they had that whatever they did was, the pope is infallible, whatever he does is alright. No idea of sinning, no idea of hell, no idea of Christ. Which was nothing but purity and innocence.
Christ had taken a hunter (stick) and hit all the people who were selling in front of the temple, because God can not be sold. They were not selling God, they were selling only goods, but he said the respect of the temple, talked about the respect of the temple.”
Christmas Puja, New Delhi, India
25 December 1996
(Note:“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.” (John 15:26) The Paraclete Shri Mataji has borne witness of the Saviour over a span of four decades. She has also defended Him in every way possible. Appended are a few more of Her quotes regarding Jesus chasing away the merchants who were defiling the Temple.)
“Look at Christ. He was angry with the people who were selling things near the church and at that time it was not the church, but they called it the tabernacle. And He was very angry that in the Temple of God, these people are selling things outside. And He took a big hunter and hit them hard. But He was Christ.
But, at the same time, when He was crucified, He said, "Oh God, My Father, please forgive them because they don't know what they are doing." This is what is — one has to understand from Him, His character — how forgiving, how loving He was, how He looked after the people, how He helped people for their emancipation. In those days of complete chaos and anarchy, He stood up and talked about Truth and about such things like Spirit, like ascent. I mean, they were all blind people. They didn't know what it was He was talking. And He talked about it. There's lot of myths that exist in the Bible and one of them is that when the resurrection time will come, your bodies will come out of your graves.”
Christmas Puja, New Delhi, India
25 December 1993
“This may be one of the reasons why Christ was born in a very, very ordinary family. He had no proper bed to sleep as a child also. It's all described: where He slept, how His mother and father lived in a place where there were cows and calves. It was to show that spirituality does not need any luxury, doesn't need any pompous show. It is a power within. It is a glow and a light within which shows, automatically. You do not have to do anything to show it out. Such a person does not have any sense of money and other things as positions.
He was bothered about people who were suffering physically, even the lepers, and He tried to cure them, He tried to help so many people who were sick physically. Because at that time, there were no hospitals, no doctors, so His attention was drawn to people who were suffering physically. Also mentally, He tried to prepare them: there are so many beautiful sermons on the mountain. In a way, at that time, people were not so materialistic, so they listened to Him. We can't say how many understood.
It's very important that if you are not a realised soul, then it is difficult to understand spirituality. The one is talking about spirituality and the one who is listening to him, both of them must have minimum of realisation.
So from His beautiful life that I see, we have to learn that, unless and until we are realised souls, we will be torturing the Spirit of Christ. We have seen it's happening: All those who talk of Christ, He has said it very clearly, "They will be calling Me 'Christ, Christ!' I won't recognise you." Very clearly, He has said it, I don't know why they didn't remove it from the Bible.
It means those who will talk and preach and dress up to show off that they are spiritual in the name of Christ, He will not recognise them. It's as simple as that! And this time now, when it's the Last Judgment, He is going to judge the whole world on the basis of spirituality, which means vibrations. His Judgment has already started. I've seen it, you can see, in so many countries, things are just disappearing, all their ego, all their aggressiveness, all their cruelty are being challenged. And those who did wrong in the war also are taken to task.
So in the history also, those who have done wrong to any community, to any people, they all will be taken to task. They had no business to be aggressive on people and to torture them. This is what is Shri Ganesha's principle acting through Sahaja Yoga. Christ didn't say that, but He did say: "There will be Last Judgement." On one side, He was very kind and compassionate, on the other side, He was really Shri Ganesha, because He took a hunter to hit the people who were selling things in the temple. You cannot have business in the name of religion. What a big thing it is to understand. But the Christians didn't follow that, they did not!”
Christmas Puja, New Delhi, India
24 December 1998
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