"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, John
"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


Between Apocalypse and Eschaton
"De Lubac's understanding of revelation can be summarized by the following phrase: Dando revelat, et revelando dat (In giving God reveals, and in revealing God gives). Revelation is intimately bound to the gift of salvation. De Lubac explained that the Council's intent is not to explicate the 'doctrine on revelation,' but rather the 'proclamation of salvation itself,' that is 'revelation itself that is transmitted to us.' The intimate union between the proclamation, that is revelation, and the salvation that it proclaims is made particularly clear in the prologue of Dei Verbum, which quotes 1 John 1:2-3: "We proclaim to you the eternal life which was with the Father and was made manifest to us - that which we have seen and heard we proclaim also to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ.' In 1 John, the proclamation is of the 'eternal life' who was with the Father and made manifest. The proclamation effects ecclesial fellowship and the fellowship with the Father and the Son, which constitute 'eternal life.'"

The Eschatological Structure of Salvation and Revelation

"Despite his extensive research into the history of biblical interpretation, de Lubac's writings did not contain a general theory of revelation. His writings on revelation derive from his involvement in the Preparatory Theological Commission leading to the Second Vatican Council (1962-1965). A subcommission of the Preparatory Theological Commission, called 'De fontibus Revelationis,' had produced a preparatory schema entitled De fontibus Revelationis (On the sources of revelation). The working schema reflected classical positions taken as a development of the Council of Trent (1545-1563) and in anti-Protestant literature. For Trent, the "source" of revelation is the gospel. However, the subsequent scholastic tradition treated Scripture and tradition as independent supernatural sources of knowledge of God in order to combat the Protestant principle of sola scriptura. Tradition, it was claimed, constituted the unwritten revelation handed down from the apostles, which supplemented Scripture, the written revelation. The Vatican I document, Dei Filius (1870), spoke of revelation as the supernatural knowledge of God, but did not identify Scripture and tradition as distinct sources. In the preparatory document, De fontibus Revelationis, Scripture and tradition are described as distinct 'sources'. The document sought to 'resolve' open debates over the Catholic understanding of revelation, Scripture, and tradition in favor of a neoscholastic and anti-Modernist school. Evidently, de Lubac had very little sway as a theological expert on the Preparatory Commission.

During conciliar debate over De fontibus Revelationis, Edward Schillebeeckx and Karl Rahner provided widely distributed and influential criticisms of the schema. De fontibus Revelationis became so controversial that it took an act of John XXIII to push the discussion over the document to the side. The final document, ratified in 1965, bears little resemblance to its predecessor and testifies to a radical shift in perspective of thinking about revelation. Dei Verbum, Vatican II's Dogmatic Constitution on Divine Revelation, prioritized the historicity of revelation and Christ as the center of revelation. It placed an emphasis on revelation as a personal encounter with God, not simply knowledge about God. Moreover, revelation is fully present in Christ, not in the biblical text.

It is unclear what role de Lubac himself played in resisting the draft schema. While he certainly influenced the formation of a new document, called the 1964 Schema, he never revealed the precise nature of his role in the formation of the document. De Lubac's 1966 commentary on Dei Verbum, 'La Revelation divine,' is not only a commentary from a participant at Vatican II. It is also an attempt at influencing the reception of the document in the church. His commentary produces a radically historical understanding of revelation as the sensible or visible sacrament through which salvation occurs. According to de Lubac, salvation is already taking place through the revelation of the incarnate Word, but it is nonetheless only complete in a future consummation.

De Lubac's understanding of revelation can be summarized by the following phrase: Dando revelat, et revelando dat (In giving God reveals, and in revealing God gives). Revelation is intimately bound to the gift of salvation. De Lubac explained that the Council's intent is not to explicate the 'doctrine on revelation,' but rather the 'proclamation of salvation itself,' that is 'revelation itself that is transmitted to us.' The intimate union between the proclamation, that is revelation, and the salvation that it proclaims is made particularly clear in the prologue of Dei Verbum, which quotes 1 John 1:2-3: "We proclaim to you the eternal life which was with the Father and was made manifest to us - that which we have seen and heard we proclaim also to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ.' In 1 John, the proclamation is of the 'eternal life' who was with the Father and made manifest. The proclamation effects ecclesial fellowship and the fellowship with the Father and the Son, which constitute 'eternal life.'

Following John, the entire first chapter of Dei Verbum attests to the 'indissoluble union of revelation and salvation.' De Lubac speaks of this union between revelation and salvation in two ways: first, revelation 'contains' salvation; second, salvation is the object or end of revelation. First, revelation communicates the very reality of salvation: "The announcement of salvation contains the salvation announced. The object revealed does not consist in notions, by themselves without vital efficacy, which would just barely have as their goal to make explicit a Christianity existing already in an 'implicit' state, or to name finally a reality until then 'anonymous.'" De Lubac's mention of an 'anonymous salvation' sounds like a criticism of Karl Rahner's notion of 'anonymous Christianity.' However, it is more likely that de Lubac was criticizing an 'intellectualist' notion of revelation as the communication of a series of abstract truths. Catholic intellectualist theories of revelation tended to oppose 'supernatural revelation' - those truths beyond the capacity of the mind to attain by its own power - to 'natural knowledge' or 'natural revelation' - those truths about God that can be known by human reason alone. As a matter of course, intellectualist theories deemphasized the historical nature of revelation because history could not easily be categorized into 'natural' or 'supernatural.' If revelation consists primarily of 'concepts,' those concepts have no power to save. Their only function would be to bring us to explicit consciousness of the salvation already available implicitly or anonymously. De Lubac, therefore, implies that the intellectualist view of revelation espoused by some neoscholastics supports a view of salvation attributed to the Modernists and condemned by the neoscholastics themselves.

In contrast, de Lubac's theology of revelation is radically historical. His 'La Revelation divine' emphasizes that revelation consists in events that can be seen, heard, and touched, namely the deeds and words of God. Because they are God's actions in history, these deeds and words 'contain' the salvation that they announce. The second paragraph of Dei Verbum reads,

It pleased God, in his goodness and wisdom, to reveal himself and to make known the mystery of his will [Scipsum revelare et notum facere sacramentum voluntatis suac] (cf. Eph. 1.9). His will was that men should have access to the Father, through Christ, the Word made flesh, in the Holy Spirit, and thus become sharers in the divine nature (cf. Eph. 2:18; 2 Pet. 1:4). By this revelation, then, the invisible God (cf. Col. 1:15; 1 Tim. 1:17), from the fullness of his love, addresses men as his friends (cf. Ex. 33:11; Jn. 15:14-15), and moves among them (cf. Bar 3:38), in order to invite and receive them into his own company. This economy of Revelation is realized by deeds and words [gestis verbisque], which are intrinsically bound up with each other. As a result, the works performed by God in the history of salvation, show forth and bear out the doctrine and realities [doctrinam et res] signified by the words; the words, for their part, proclaim the works, and bring to light the mystery they contain.”

Joseph S. Flipper, Between Apocalypse and Eschaton: History and Eternity in Henri de Lubac
Part III, The Eschatological Structure of De Lubac's Thought, Fortress Press (May 1, 2015) pp. 220-224




The Great Adi Shakti Shri Mataji Nirmala Devi
The Paraclete
"I am with you at every step, at every place. Everywhere! You may go anywhere. At every place I am with you, completely, in person, by mind and in every respect. Whenever you will remember Me I will be by your side with all my powers. It is my promise. But you have to be mine. This is necessary. If you are mine then it'll not take for me even a single second to come to you. May God bless you all and give you wisdom. Lead a life of wisdom.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Program, Mumbai, India—29 May 1976




The Great Adi Shakti Shri Mataji Nirmala Devi
The Paraclete Shri Mataji
“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...

So this is the thing that is being described in our ancient books, in all the scriptures, even in the Qur'n 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 MOTHER: Messiah-Paraclete-Ruh-Devi
Hampstead, UK—October 23, 1980




The Great Adi Shakti Shri Mataji Nirmala Devi
The Paraclete
"Then above that lies the center here - is of Christ. This is the window of Christ, I should say. But this center is very important, because this center controls these two institutions of ego and superego. That's why it is said that Christ died for our sins. When you awaken Christ in that center, then He sucks in these two institutions or these two balloon-like structures. He sucks in, so that our karmas - which are talked of, that we have done bad karmas and we have done this and that - all that goes into it, and our sins and our conditioning all are sucked in. And we enter into the kingdom of God, which is the limbic area in the medical terminology.

But from here you have to pierce through; and this piercing through is the destination, is the destination through which you have to come out, and is placed at the fontanel bone area where you get your baptism. But baptism, as I told you yesterday, is just an artificial exercise. Actual baptism is when this Holy Ghost rises and you start really feeling the Cool Breeze on top of your head. This is a miracle. It is! Not to believe in miracle is not correct. You should keep yourself open. Even you may be an intellectual, you must be honest about it that if you have not known a miracle, that doesn't mean there are no miracles and that miracles do not happen. But keep the point of view of a scientist who sees, wants to see for himself if it is so. Now this miracle happens when the kundalini rises, pierces through all these centers and pierces through here.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Program, Bath, U.K.—August 7, 1984




THE APOCALYPSE OF THE SPIRIT-PARACLETE
The fulfillment of the promised divine eschatological instruction
“The original meaning of the word ‘apocalypse’, derived from the Greek apokalypsis, is in fact not the cataclysmic end of the world, but an ‘unveiling’, or ‘revelation’, a means whereby one gains insight into the present.” (Kovacs, 2013, 2) An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
Shri Mataji
Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.
“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
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 Spirit'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 intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
Stephen E. Witmer, Divine instruction in Early Christianity   
“F. Robert Kysar, John, the Maverick Gospel 
Danny Mahar, Aramaic Made EZ Lucy Reid, She Changes Everything
David Fleer, Preaching John's Gospel: The World It Imagines Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology
George Ladd, A Theology of the New Testament In Spirit and Truth, Benny Thettayil
Jesus and His Own: A Commentary on John 13-17 Marianne Meye Thompson, The God of the Gospel of John
Eric Eve, The Jewish Context of Jesus' Miracles “D.
Michael Welker, God the Spirit Georg Strecker, Theology of the New Testament
Tricia Gates Brown, Spirit in the writings of John Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Robert Kysar, Voyages with John: Charting the Fourth Gospel John F. Moloney, The Gospel of John
Harvey Cox, The Future of Faith Robert Kysar, John
Robert E. Picirilli, The Randall House Bible Commentary George Ladd, A Theology of the New Testament 
“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.”
Stephen E. Witmer, Divine instruction in Early Christianity

“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, The Bible, the Qur'n, and Science

“And when Jesus foreannounced another Comforter, He must have intended a Person as distinct and helpful as He had been.”
F. B. Meyer, Love to the Utmost

“The Paraclete has a twofold function: to communicate Christ to believers and, to put the world on trial.”
Robert Kysar, John The Meverick Gospel

“But She—the Spirit, the Paraclete...—will teach you everything.”
Danny Mahar, Aramaic Made EZ)

“Grammatical nonsense but evidence of the theological desire to defeminize the Divine.”
Lucy Reid, She Changes Everything

“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, Preaching John's Gospel

“The reaction of the world to the Paraclete will be much the same as the world's reaction was to Jesus.”
Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology

Bultmann calls the “coming of the Redeemer an 'eschatological event,' 'the turning-point of the ages.”
G. Ladd, A Theology of the New Testament

“The Paraclete equated with the Holy Spirit, is the only mediator of the word of the exalted Christ.”
Benny Thettayil, In Spirit and Truth

“The divine Paraclete, and no lessor agency, must show the world how wrong it was about him who was in the right.”
Daniel B. Stevick , Jesus and His Own: A Commentary on John 13-17

Stephen Smalley asserts that “The Spirit-Paraclete ... in John's Gospel is understood as personal, indeed, as a person.”
Marianne Thompson, The God of the Gospel of John

“The Messiah will come and the great age of salvation will dawn (for the pious).”
Eric Eve, The Jewish context of Jesus' Miracles

“The remembrance is to relive and re-enact the Christ event, to bring about new eschatological decision in time and space.”
Daniel Rathnakara Sadananda, The Johannine Exegesis of God

“The Spirit acts in such an international situation as the revealer of 'judgment' on the powers that rule the world.”
Michael Welker, God the Spirit

The Paraclete's “Appearance means that sin, righteousness, and judgment will be revealed.”
Georg Strecker, Theology of the New Testament

“While the Spirit-Paraclete is the true broker, the brokers they rely on are impostors.”
T. G. Brown, Spirit in the writings of John

“The pneumatological activity ... of the Paraclete ... may most helpfully be considered in terms of the salvific working of the hidden Spirit.”
Michael Welker, The work of the Spirit

“The pneuma is the peculiar power by which the word becomes the words of eternal life.”
Robert Kysar, Voyages with John

“The gift of peace, therefore, is intimately associated with the gift of the Spirit-Paraclete.”
Francis J. Moloney, The Gospel of John

“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

“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, John

“They are going, by the Holy Spirit's power, to be part of the greatest miracle of all, bringing men to salvation.”
R. Picirilli, The Randall House Bible Commentary

“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).”
G. Ladd, A Theology of the New Testament


“But today is the day I declare that I am the one who has to save the humanity. I declare I am the one who is Adishakti, who is the Mother of all the Mothers, who is the Primordial Mother, the Shakti, the desire of God, who has incarnated on this Earth to give its meaning to itself; to this creation, to human beings and I am sure through My Love and patience and My powers I am going to achieve it.

I was the one who was born again and again. But now in my complete form and complete powers I have come on this Earth not only for salvation of human beings, not only for their emancipation, but for granting them the Kingdom of Heaven, the joy, the bliss that your Father wants to bestow upon you.”

THE MOTHER: Messiah-Paraclete-Ruh
London, UK—December 2, 1979


“I am the one about which Christ has talked... I am the Holy Spirit who has incarnated on this Earth for your realization.”

THE MOTHER: Messiah-Paraclete-Ruh
New York, USA—September 30, 1981


“Tell all the nations and tell all the people all over the Great Message that the Time of Resurrection is here. Now, at this time, and that you are capable of doing it.”

THE MOTHER: Messiah-Paraclete-Ruh
Cowley Manor Seminar, UK—July 31, 1982


Guest: “Hello Mother.”
Shri Mataji: “Yes.”
Guest: “I wanted to know, is the Cool Breeze (Pneuma) that you have spoken about, you feel on the hands the Cool Wind of the Holy Spirit, as spoken about in the Bible?”
Shri Mataji: “Yes. Yes, yes, same thing, same thing. You have done the good job now, I must say.”
Interviewer: “Is it the Holy Spirit?”
Shri Mataji: “Yes, of course, is the Holy Spirit.”
Guest: “Aha... I am feeling it now on my hand through the [not clear]”
Shri Mataji: “It’s good.”
Interviewer: “Did you want to say anything more than that?”
Guest: “No, I just... That’s all I wanted to know because I...”
Shri Mataji: “Because you are thoughtless now. Enjoy yourself.”
Guest: “Thank you.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Talkback Radio 2UE, Sydney, Australia—March 31, 1981
(The guest experienced the Cool Breeze [Pneuma/Prana/Chi] of the Spirit through the baptism [second birth by Spirit/Kundalini awakening] given by the Comforter Shri Mataji over the radio. )


Second Guest: “I just want to ask Mother about a quotation from the Bible.”
Interviewer: “Yes, what’s that?”
Guest: “It says, ‘But the comfort of the Holy Spirit that the Father will send in My name would teach you all things.’ I would like to ask Her about that.”
Interviewer: “Could you just repeat the quotation again?”
Guest: “But the Comforter, the Holy Spirit, whom the Father will send in My name, will teach you all things.”
Interviewer: “And that’s from where?”
Guest: “John chapter 14, verse 26.”
Shri Mataji: “I think you should take your realization and then you will know the answer to it. Because, logically if it points out to one person, then you have to reach the conclusion, isn’t it? That’s a logical way of looking at things. But I am not going to say anything or claim anything. It is better you people find out yourself.”
Interviewer: “Does that answer your question?”
Guest: “Is the, is the Comforter on the Earth at the present time? Has the Comforter incarnated? Mataji should be able to tell us this because She said that through these vibrations on Her hands, She ...”
Shri Mataji: “Yes, She is very much here and She’s talking to you now. Can you believe that?”
Guest: “Well, I feel something cool [Pneuma/Prana/Chi] on my hand. Is that some indication of the ...?”
Shri Mataji: “Yes, very much so. So that’s the proof of the thing. You’ve already started feeling it in your hands.”
Guest: “Can I?”
Shri Mataji: “Ask the question, ‘Mother, are you the Comforter?’”
Guest: “Mother, are you the Comforter?”
Shri Mataji: “Ask it thrice.”
Guest: “Mother, are you the Comforter?”
Shri Mataji: “Again.”
Guest: “Mother, are you the Comforter?”
Shri Mataji: “Now, what do you get?”
Guest: “Oh, I feel this kind of cool tingling [Pneuma/Prana/Chi] passing all through my body.”
Shri Mataji: “That’s the answer now.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Talkback Radio 2UE, Sydney, Australia—March 31, 1981
(Another guest also experienced the Cool Breeze [Pneuma/Prana/Chi] of the Spirit through the baptism [second birth by Spirit/Kundalini awakening] given by the Comforter Shri Mataji over the radio. )


Shri Mataji Nirmala Devi (1923-2011): Christian by birth, Hindu by marriage and Paraclete by duty.
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).” (Harrington 1998, 412)

“This is the transformation that has worked, of which Christ has talked, Mohammed Sahib has talked, everybody has talked about this particular time when people will get transformed.”

THE MOTHER: Messiah-Paraclete-Ruh
Chistmas Puja, Ganapatipule, India—25 December 1997


“The Resurrection of Christ has to now be collective Resurrection. This is what is Mahayoga. Has to be the collective Resurrection.”

THE MOTHER: Messiah-Paraclete-Ruh
Easter Puja, London, UK—11 April 1982


“Today, Sahaja Yaga 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 MOTHER: Messiah-Paraclete-Ruh
MAHA AVATAR, ISSUE 1, JUL-SEP 1980


“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 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 MOTHER: Messiah-Paraclete-Ruh


“You see, the Holy Ghost is the Mother. When they say about the Holy Ghost, She is the Mother... Now, the principle of Mother is in every, every scripture — has to be there. Now, the Mother's character is that She is the one who is the Womb, She is the one who is the Mother Earth, and She is the one who nourishes you. She nourishes us. You know that. And this Feminine thing in every human being resides as this Kundalini.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Radio Interview, Santa Cruz, USA—1 October 1983


“But there is a Primordial Mother which was accepted by all the religions; even the Jews had it... In India, this is called as Adi Shakti. In every religion they had this Mother who was the Primordial Mother.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
TV Interview, Los Angeles, USA—11 October 1993


The Paraclete Shri Mataji (1923-2011)

Total number of Recorded Talks 3058, Public Programs 1178, Pujas 651 and Other (private conversations) 1249

“What are they awaiting but for the Hour to come upon them suddenly? Its Signs have already come. What good will their Reminder be to them when it does arrive?” (Qur'n, 47:18) “As the above verse indicates, God has revealed some of Doomsday's signs in the Qur'n. In Surat az-Zukhruf 43:61, God informs us that 'He [Jesus] is a Sign of the Hour. Have no doubt about it...' Thus we can say, based particularly on Islamic sources but also on the Old Testament and the New Testament, that we are living in the End Times.” Harun Yahya

Good News (An Naba) of Resurrection (Al-Qiyamah): Videos 3474, Audios 1945, Transcripts 3262 and Events 2413

“Concerning what are they disputing?
Concerning the Great News. [5889]
About which they cannot agree.
Verily, they shall soon (come to) know!
Verily, verily they shall soon (come to) know!”

surah 78:1-5 An Naba (The Great News)
5889. Great News: usually understood to mean the News or Message of the Resurrection.

Abdullah Yusuf Ali, The Holy Qur'n
Amana Corporation, 1989


[Moderator]: “Any other questions?”
[Audience]: “Pardon me for asking this question, but, earlier you talked about the Resurrection and you mentioned about the scriptures, where like in the Hindus scriptures they talk about the Kalki Avatar who will come for the Resurrection, and for the Christians, I know they talk about the return of Christ and all the religions talk about this Resurrection and the belief in the coming of the Messiah. So I just want to know since you say you are going to give the resurrection to us, what is your station?”

Shri Mataji: “In Russia?”
[Audience]: “And are you the promised Messiah? Shri Mataji, are you?”
Shri Mataji: “I see now I am not going to tell you anything about myself, to be very frank. Because see Christ said He was the Son of God, and they crucified Him. I don't want to get crucified. You have to find out. When you become the Spirit you will know what I am. I don't want to say anything about myself.”

THE MOTHER: Messiah-Paraclete-Ruh
Toronto, Canada—October 5, 1993

“Jesus then goes on the offensive against the scribes and Pharisees, pronouncing seven woes against them (Matt. 23:1-36). The final woe identifiers them with all those in Israel's history who have murdered and opposed the prophets. From Abel to Zechariah, all the blood of the righteous will come on them as they typologically fulfill this pattern in the murder of Jesus (23:29-36). They are the wicked tenants who think to kill the son and take his inheritance (21:38). They are seed of the serpent, a brood of vipers (23:33). Their house (the temple?) is desolate, and they will not see Jesus again until they bless him as he comes in the name of the Lord (23:37-39). Somehow, through the judgments Jesus announces against them, salvation will apparently come even for the people of Israel. As Olmstead puts it, Matthew "dares to hope for the day when many of Israel's sons and daughters will embrace Israel's Messiah (23:39), and in that hope engages in a continued mission in her.”” Hamilton 2010, 377


“It is the Mother who can awaken the Kundalini, and that the Kundalini is your own Mother. She is the Holy Ghost within you, the Adi Shakti, and She Herself achieves your transformation. By any talk, by any rationality, by anything, it cannot be done.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi


“She is your pure Mother. She is the Mother who is individually with you. Forget your concepts, and forget your identifications. Please try to understand She is your Mother, waiting for ages to give you your real birth. She is the Holy Ghost within you. She has to give you your realization, and She's just waiting and waiting to do it.”

THE MOTHER: Messiah-Paraclete-Ruh
Sydney, Australia—Mar 22 1981


“The Kundalini is your own mother; your individual mother. And She has tape-recorded all your past and your aspirations. Everything! And She rises because She wants to give you your second birth. But She is your individual mother. You don't share Her with anybody else. Yours is a different, somebody else's is different because the tape-recording is different. We say She is the reflection of the Adi Shakti who is called as Holy Ghost in the Bible.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Press Conference July 08 1999—London, UK

The Great Goddess is both wholly transcendent and fully immanent: beyond space and time, she is yet embodied within all existent beings; without form as pure, infinite consciousness (cit) ... She is the universal, cosmic energy known as Sakti, and the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort and guidance to her devotees, she presents herself in the Devi Gita to reveal the truths leading both to worldly happiness and to the supreme spiritual goals: dwelling in her Jeweled Island and mergence into her own perfect being.” (Brown, 1998, 2)





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