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The failure to attain direct experience of the truth, and consequently of freedom, is due to man's spiritual ignorance



"Samkara, speaking of the supreme goal of human life, says: 'A man is born not to desire enjoyments in the world of the senses, but to realize the bliss of jivanmukti [liberation while living].' And the Upanishads over and over again emphasize this truth: 'Blessed is he who attains illumination in this very life, for a man not to do so is his greatest calamity.' But in these same scriptures it is pointed out that if a man fails to attain the supreme goal in this life he can attain it in some other life, for he will be given unlimited opportunities, by rebirths to reach the goal of perfection.
The failure to attain direct experience of the truth, and consequently of freedom, is due to man's spiritual ignorance, which is all but universal, and which forms the chief cause of sin and suffering. It can be dispelled by direct knowledge of the ultimate truth obtained through purification of the heart, and through a constant striving for detachment of the soul from worldly desires. By transcending the limitations of the body, the mind and the senses, one may enter the superconscious state."


"As we have intimated, the Vedas, or Srutis (revealed truths), stand as an absolute authority behind which the orthodox schools cannot go. In this sense their authority might seem to resemble that of the Holy Bible in many periods of Christian thought; but in the words of Dr S. Radhakrishnan, 'The appeal to the Vedas does not evolve any reference to an extra-philosophical standard. What is dogma to the ordinary man is experience to the pure of heart.'[1] With the exception of Buddhism and Jainism, all Indian schools of thought regard the Vedas as recording the transcendental experience of the first mighty seers of India. This experience cannot and should not contradict similar experience in any age or country. Furthermore, it is accessible to all. For these reasons, all Hindus believe that the Vedas are eternal— beginningless and endless—and that in them transcendental experience has had its standard manifestation.

What then of Buddhism and Jainism? Shall we exclude them from the highest expressions of Indian thought? The fact is that they accept the authority of revealed knowledge and transcendental experience, though they deny the authority of the Vedas, particularly of the ritualistic portions, as a result of certain historical circumstances. They were born at a time when the spirit of the Vedas had been lost, when the Hindus held faithfully only to the letter of the law, and when priestcraft reigned supreme. The yearning to know the truth of the Self, or Brahman in one's own soul, which is attained only by the pure at heart, was absent. Buddha, though he denied the authority of the Vedas, actually impressed their spirit upon his followers by urging them to live the pure life in order to free themselves from the burden of sorrow. And he showed the way by himself attaining nirvana—another name for samadhi, the transcendental state.

Thus the teachings of Buddha do not contradict the spirit of the Vedas but are in entire harmony with it; and the same is true of the teachings of Mahavira, founder of Jainism...

Philosophers differ, however, with respect to the exact nature of moksa; and the differences make up the substance of Hindu thought. These are due in part to varying grades of experience in realizing the transcendental life; and of course they are due above all to the attempt to express the inexpressible.

In one thing, however, the philosophers all agree. That is, that spiritual perfection can be attained here and now. 'Man's aim', says Professor Hiriyanna, 'was no longer represented as the attainment of perfection in a hypothetical hereafter, but as a continual progress towards it within the limits of the present life.' Moksa, or the attainment of freedom from the limitations and sufferings of physical life, is the supreme aspiration of all Indian philosophy.

Samkara, speaking of the supreme goal of human life, says: 'A man is born not to desire enjoyments in the world of the senses, but to realize the bliss of jivanmukti [liberation while living].' And the Upanishads over and over again emphasize this truth: 'Blessed is he who attains illumination in this very life, for a man not to do so is his greatest calamity.' [2] But in these same scriptures it is pointed out that if a man fails to attain the supreme goal in this life he can attain it in some other life, for he will be given unlimited opportunities, by rebirths to reach the goal of perfection.

The failure to attain direct experience of the truth, and consequently of freedom, is due to man's spiritual ignorance, which is all but universal, and which forms the chief cause of sin and suffering. It can be dispelled by direct knowledge of the ultimate truth obtained through purification of the heart, and through a constant striving for detachment of the soul from worldly desires. By transcending the limitations of the body, the mind and the senses, one may enter the superconscious state.

The methods of attaining this highest state of consciousness are hearing about, reasoning about, and meditating upon the ultimate reality. One must first hear about it from the Sruti, or Vedas, and from the lips of a guru, an illumined teacher. Then one must reason about it. Finally comes the meditation upon it in order to realize the truth for oneself. Different schools offer different methods of attaining the same goal, but all agree in recommending the practice of yoga, or the exercises prescribed in the art of concentration and meditation.

To tread he path of philosophy is to seek after truth and follow a way of life. Before a man sets out on the quest after truth, he must fulfil certain conditions. Samkara sums them up as follows: First, there must be discrimination between the real and the unreal. This statement means, not that a man must posses complete knowledge of absolute reality, which is attained only after long practice of meditation, but that he must unfailingly subject the nature of things to a rigid analysis by discriminating between what is transitory and what is abiding, or between what is true and what is false. The second condition is detachment from the selfish enjoyments of life. The aspirant must learn that the highest good is realized not through worldly pleasure, but through a continuous search for the infinite, the enduring joy. This ideal of renunciation must be realized by a gradual purification of the seeker's heart and mind. A third condition is that the student must acquire tranquility of mind, self- control, patience, poise, burning faith in things of the spirit, and self-surrender. These are called the six treasures of life. The thirst for moksa, or release, is the fourth condition."

The Spiritual Heritage Of India: A Clear Summary of Indian Philosophy and Religion
Swami Prabhavananda, Vedanta Press (June 1979) pp. 17-20

1. Indian Philosophy, vol. I, p. 51
2. Kena, II. 5




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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. B. Meyer, Love to the Utmost 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. R. Sadananda, The Johannine Exegesis of God: an exploration into the Johannine understanding of God
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
December 2, 1979—London, UK


“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


“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-Devi
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-Devi
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 Judgement 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-Devi
MAHA AVATAR, ISSUE 1, JUL-SEP 1980 (Date and place unknown)


“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-Devi


“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 Oct 01 1983—Santa Cruz, USA


“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-Devi
Public Program Mar 22 1981—Sydney, Australia


“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




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