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The implications of the Second Coming

"The return of Jesus to earth at the end of time is yet another of those unique features that implies that Jesus was far greater than the other prophets. Christians and Muslims may differ in what they expect Jesus to accomplish on his return but both expect him in any event to take control of all the earth with himself as Judge of all. This alone puts him head and shoulders above all other men in accomplishment and again makes him unique among men - a uniqueness which is vested in heavenly majesty and glory.

Of no other man in history can we read of such a phenomenal beginning and end to his life on earth. No one else compares with him. In his birth, ascension and second coming, in his character, destiny and ultimate glory, he stands high above all other men who have ever lived on earth. Let us see just how his second coming can also be used as a means to lead Muslims to see the fulness of his glory and the truth of the Christian Gospel.

In their comments on Surah 43.61 we found both Yusuf Ali and Maulana Daryabadi speaking of the"second coming"And"second advent"of Jesus respectively. Some years ago Adam Peerbhai, a South African Muslim author, wrote a booklet canvassing the various traditions referring to the return of Jesus to earth and titled it Hadis Text on the Second Coming of Jesus. A key to the implications of this anticipated phenomenon is found in just one word used by all three authors without much reflection on its immediate implications - the word second. Each speaks of the second coming of Jesus.

The implication is this - if there is to be a second coming, there must have been a first coming. Christians have become accustomed to using the expression"second coming"simply because they believe that Jesus came from heaven the first time. Muslims have some dispute among themselves as to where he will land on his return to earth. Most believe he will descend to the eastern minaret of the Umayyad mosque in Damascus, some believe he will descend upon the Dome of the Rock or the Mount of Olives, while yet others that he will land in Mecca or Medina. None of these beliefs is important the important thing is where he is coming from. He is coming from heaven.

I have often suggested to Muslims that if they can believe that Jesus will return from heaven when he comes to earth the second time, it should not be too hard for them to believe that he might have come from heaven the first time. There is much to be gained at this point by quoting the words of Jesus himself to this effect and I have already given a selection of quotations from the Gospels in which he made it plain that he had in fact come down from heaven. Another quote that I have found very useful in this respect is the statement of Jesus," I saw Satan fall like lightning from heaven" (Luke 10.18). Muslims believe, following the Qur'n (Surah 7.8), that Satan was cast down in disgrace right at the beginning of creation. When Jesus said that he saw him fall, it was his way of saying"I was there, I saw it happen"- a telling testimony to his presence in heaven even from the beginning of the world. Another useful text emphasizing the presence of Jesus in heaven centuries before his first coming to earth is this one where Jesus prayed:

"And now, Father, glorify thou me in thy own presence with the glory which I had with thee before the world was made." John 17.5

As the Muslims concede that he has been in heaven for nearly twenty centuries since his first sojourn on earth, notwithstanding their prejudices against the Gospel I have found them quite open at this point and willing to consider that he could just as logically have been there at least twenty centuries before he came into the world.

Our witness at this point must lead to two thrusts - the purpose of his first coming to earth and the real meaning of his second coming. Let us consider them in order. If Jesus was alive in heaven for centuries before he came into the world and has been so ever since, then the key question is why he ever descended to earth to live among us for thirty-three years of which only the last three had any real public significance. In the context of all we have said thus far I do believe there are two points that should be made. The first that we shall consider is that Jesus came to bridge the gap between heaven and earth, the chasm that exists by nature between the Holy God and sinful men.

In conversation with Muslims I have often said that most fairy stories begin"Once upon a time..."and end.".. and they all lived happily ever after." Not so the reality of life. It might begin the same way but the ultimate truth about all men is that none lives happily ever after but all come to disaster. We all die like moths and come to nothing."No one has ascended into heaven", Jesus said (John 3.13), for there is a gaping chasm between God and men, between heaven and earth, for which the prophet Isaiah gives the reason:

Behold, the Lord's hand is not shortened, that it cannot save, or his ear dull, that it cannot hear; but your iniquities have made a separation between you and your God, and your sins have hid his face from you so that he does not hear. Isaiah 59.1-2.

No one from earth can bridge the gap. Sinful men are, by nature, incapable of rising above the realm of the world in which they were made. They are nothing more than mortal flesh and blood and"flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable" (1 Corinthians 15.50). This explains why Jesus came into the world from heaven the first time. He bridged the gap by bringing something of heaven into the world - his very own self. He assumed an earthly body and lived as an ordinary man, but within him dwelt a divine spirit which had come down from heaven.

He not only closed the gap between heaven and earth but bridged the gap the other way as well. When he came to the earth he came, as the Qur'n rightly puts it, as a ruhun minhu - a spirit from him (i.e. God). But when he returned to heaven he returned as an insaan, a human being. His divine spirit returned to its heavenly abode but he took something of earth to heaven with him - he took the human nature he had assumed when he first came into the world. He came then purely as a spirit, but he returned as a man, as a human being. He thus fully bridged the gap between heaven and earth and his living presence in heaven as a human being is our pledge and assurance that we too, though mortal men of flesh and blood, can one day be in heaven with him in eternal glory and bliss.

The second point, and perhaps the greatest reason for the first coming of Jesus into the world, was to become like us in every respect so that he might save us from our sins. Because we are only flesh and blood," he himself likewise partook of the same nature" (Hebrews 2.14) so that he might deliver us from the power of Satan, from our natural enslavement to sin, and redeem us to God.

"He had to be made like his brethren in every respect" (Hebrews 2.17), he had to assume a body of flesh and blood, so that he might conquer both the power and penalty of sin in the very realm where for so long it had maintained its domain - the human body.

When God wanted to send prophets to the world, he simply chose out ordinary men who were born naturally and who were destined to die naturally, to do his work. If Jesus came from heaven and returned there, surely there must have been another reason for his advent.

The crucifixion of Jesus Christ, so complacently overlooked in Islam as an unsuccessful plot of the Jews, alone explains why Jesus came from heaven the first time and why he will return again. He came not to be a mere prophet, he came as God's chosen Deliverer and Redeemer to save millions of men and women by dying for them on the cross, where he endured what was due to all of them for their sins, so that they might receive the hope of eternal life by following him as their Lord and Saviour.

He did not come like the Superman of the American comics, a man who can fly through the skies at his own discretion and from whose body bullets simply bounce off. He came like us in every respect and at no time did he use his divine powers to give himself any advantage over us. Be came as a normal human being and he suffered, died and was buried so that he might bridge the gap between heaven and earth completely - not only between God and men but to the very extreme of sinful man's separation from the Lord of heaven - between God and sinful men who lie hopelessly dead and buried in the dust of earth.

It is against the background of Jesus' unique beginning and end to his life - a virgin-birth made necessary because of his heavenly origin and his ultimate ascension to heaven - that Christians can really show Muslims why Jesus came into the world the first time.

What of the second coming? Let us first consider how Jesus shall appear before we decide how to relate this to the Gospel in our witness to Muslims. Jesus himself gave a number of illustrations to show how he shall be when he returns to earth of which we shall consider just two which fully describe the impact that there will be when he is revealed:

"For as the lightning flashes and lights up the sky from one side to the other, so will the Son of man be in his day." Luke 17.24

"Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken; then will appear the sign of the Son of man in heaven, and then all the tribes of the eatth will mourn, and they will see the Son of man coming on the clouds of heaven with power and great glory; and he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other." Matthew 24.29-31.

In these words we have a far clearer picture of how Jesus will return. The sun will be darkened, the moon will lose its light, the stars of the sky will fall, and the powers of the heavens will be shaken, and then, in their place, a new brightness will appear. The whole earth will see Jesus appear in a cloud with heavenly power and glory as he calls out all those who are his own. The contrast between the present order and the new order he will bring in is finely described in the second quote. The glory, brightness and power of the present order will recede before the revelation of his majesty and power when he returns from heaven.

The point Jesus was making was this: when he appears even the sun will cast a shadow and be darkened. Before his glory not only the sun but all the stars will fade and recede. All the energies and powers in the universe will be shaken. His light will be so splendid that even the sun's light will not compare with it. When the Apostle Paul had his great vision of the glory of Jesus on the way to Damascus he said that he saw"A light from heaven, brighter than the sun, shining round me and those who journeyed with me" (Acts 26.13). The Apostle John likewise had a vision of Jesus in heaven after his ascension and testified that"his face was like the sun shining in full strength" (Revelation 1.16).

The issue is how this will affect us. He came into the world the first time as an ordinary man so that he might be made like us in every way. He will come a second time, as he really is, so that he might make those who believe in him just like himself. All his followers will be transformed into his image to share his glory for ever and ever. Jesus himself stated it plainly: "Then the righteous will shine like the sun in the kingdom of their Father" (Matthew 13.43). In another passage of Scripture we have a similar promise:

Beloved, we are God's children now; it does not yet appear what we shall be, but we know that when he appears we shall be like him, for we shall see him as he is. 1 John 3.2

He will return shining with all the brightness of his heavenly glory, and then those who are his will be transformed into the same image to share his glory. Those who have died in ordinary human bodies, who nevertheless followed him as their Lord and Saviour will, on that glorious Day, be raised from the dead and taken up to be with him in heavenly glory for all eternity. Their present bodies are perishable, but they will be raised imperishable. They are mortal now, but then they will be raised immortal. They share now the ordinary human body of flesh that Adam, their first father, shared, but on that Day they will inherit the same resplendent, heavenly body of spirit and life that Jesus Christ, their eternal Saviour and Lord, already shares.

As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. 1 Corinthians 15.48-49.

Here the Christian has, in my view, an ideal way of explaining the three unique features we have considered, namely the virgin-birth, ascension and second coming of Jesus. By setting each against the background of the heavenly realm to which Jesus by nature belongs, from which he came, to which he returned and whence he will come again, we can very effectively communicate the Gospel to Muslims. The essence of our witness in this context should always be twofold - the first coming, in which Jesus became like us to redeem us from sin, and the second coming, by which we shall become like him to share his glory for ever and ever.

We need to show Muslims that the unique circumstances we have considered, which they readily admit, imply that Jesus was far more than a prophet, that he was in fact the Son of God who came into the world to save us from our sins. Each one loses its meaning in the Qur'n when this is denied. It is only in the Bible, where we behold a Divine Saviour who came to redeem men from their sins, that these unique features take on meaning and have any real significance.

It is that 'more' upon which the whole New Testament proceeds - the 'more' of Messianic action to redeem, the 'more' of God's loving engagement with the sequel to rejected 'education' of the world, the 'more' of a divine expressing of the Word, hitherto only spoken, but now in flesh and personality, in suffering and salvation. (Cragg, Muhammad and the Christian, p. 126).”

The Implications of the Second Coming

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
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

“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 Oct 01 1983—Santa Cruz, USA

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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