Prefatory - 'The Wisdom of the Overself'

The Wisdom of the Overself by Dr. Paul Brunton
"I write for the few who, awakened by the world war into seeing that neither dead materialism nor blind mysticism can alone suffice, have had many a question brought to their lips and who therefore seek a higher truth which includes what is of worth in both views and yet transcends their defects. Men must come and knock at the doors of such a school out of their own interior prompting, out of their own hard reflections upon the meaning of the afflictions and elations of life, out of their own awakened desire to suffer blindly no longer. They must come to the condition written of by Virgil: "Weary of everything except to understand.”And the awful experiences of this war-mangled era, with its living horrors and buried hopes, will have brought not a few amongst mankind nearer to such a condition.”

Prefatory - 'The Wisdom of the Overself'

"This book was written in fulfilment of the promise made in 'The Hidden Teaching Beyond Yoga' which, indeed, was really an attempt to clear an intellectual pathway for its abstruse and abstract tenets.

The Indian villager who has hoarded his money, coins, gold or jewels (for he has not yet acquired the banking or investment habit) proceeds to bury his most valuable treasure in the deepest ground, to be dug up only by the hardest labour. I too, have placed my best-regarded truths deep in the work which has been offered last to an audience drawn from the four corners of the civilized world. Consequently some plain hints were scattered here and there in the first volume that until the reader had the whole teaching put into his hands, he could not judge it aright and was indeed liable to form misconceptions.

It was as natural that hasty criticisms should arise upon the appearance of 'The Hidden Teaching Beyond Yoga', as it was natural that it should offend readers who looked for pleasing pages rather than truthful ones. Nevertheless if I gave offence it was only because I sought to save mysticism from its worst foes, who are not outside its frontiers but within them.

Narrow, small and intolerant minds can never comprehend the double interpretative and creative nature of the task here undertaken. Therefore I can extend to my critics—and especially to those who have been so prolific in ill-informed snap judgement—an intellectual sympathy and humble good will. We shall understand each other well enough one day. But it will not be in this world where everything—as well as everyone—is judged by appearances. I am quite content to wait.

The two volumes now lay before readers a teaching which constitutes an endeavour to acquaint this epoch with the fundamental meaning of existence and which, in such explicit fullness, is for the first time written down in a Western language. An exposition in such an ultra-modern form was until now quite non-existent. Readers who bore patiently with the first volume until they could receive the total impression, the integral statement of the hidden teaching instead of complaining that they were confused because they could not see to what end it was all leading, who refused to detect contradictions where none really exist, may now find that they have not gone unrewarded.

They may begin to understand better why the earlier volume had to clear up the intellectual foreground and leave hidden in the background the real goal of all this effort, the Overself. They may perceive why it had first to prepare their minds for the teaching which is here specifically set forth and why it had to provide the aspirant with mental glasses to help him see through the ideological mist that so often surrounds him, so that he need no longer sway like a pendulum of pitiful credulity between conflicting doctrines and contending beliefs. They may also begin to appreciate why the serum of mentalism had to be heavily injected to counteract the poison of materialism, which generally infects not only most rational thinking but also, if more subtly, much religious and some mystical thinking. What mentalism seeks to get home to people is the difference between mind and brain, between an untouchable essence and a touchable thing, between an invisible principle and a visible lump of bone-covered flesh. If they grudge the amount of space given to this subject, we must plead the grave necessity not only of proving such a little-known and hard-to-believe truth in a manner acceptable to educated modern minds, but also of impressing the seeker after the Overself with the overwhelming importance of comprehending this bold tenet.

All this work was not only preliminary but in a different sense primary. For whilst it cleared a path for the still subtler revelations of the present volume it also established a view of the universe which may be radically new for most readers. And even those who had neither the time nor taste for the intellectual strenuousness of metaphysical matters could at least profit by noting the findings of someone who had both.

It may well be that these pages will appeal only to those who have the perseverance to get over their first fright at unfamiliar forms of thought and who are prepared to force their way, however slowly, through a subtle metaphysic to the subtler truth about this God-dreamed universe which it seeks to express. For the intellectual study of the way to what transcends intellectual experience cannot be an easy activity. But if any cannot comprehend this teaching in all its completeness, let not this fact depress them. Its profundities and difficulties exist and are admitted but its surfaces and simplicities also exist and are within their grasp. Let them take the latter therefore and leave the rest unworriedly for future personal growth, whether it be within the present incarnation or a later one. Even their faith and interest will alone suffice to bear good fruit. And even those who feel they have neither the external conditions nor the internal inclination to undertake such a quest may feel heartened merely to know that the Overself 'is', that life is significant, that the world makes a rational whole and that righteous conduct is worth while.

It is now needful to explain that I went to great pains to explore the most recondite sources in quest of the material which has partly gone into the making of this book, and that in the course of this exploration the hidden teaching was discovered not in a perfectly unified system but in scores of broken fragments which have been scattered in different hands amongst Asia's present-day cultural inheritors—not a few of them being non-Indian. And although the first volume mentions that the texts were Sanskrit—because this also was at one time the sacred language of Eastern Turkestan, Tibet and China—it must not be thought that they all were necessarily Indian. Moreover not every text has survived to this day in its original language but quite a number of the most important now exist only in Tokhari, Chinese and Tibetan translations for example. Their disappearance from India would alone, were this the sole reason, suffice to explain why uninitiated Indian critics find certain features of this teaching unfamiliar and unorthodox.

Hundreds of texts were examined in the effort to trace and collate basic ideas. The conflict of venerable and respected authorities over many momentous points shrouded them in grey shadow but opened my eyes to the inescapable need of disentangling myself from all authority whatsoever. This was a course contrary to Asiatic traditions and notions but it could not be avoided if I were to remain faithful to the ideal which had been glimpsed.

If therefore I began these studies with Indian texts I was compelled to abandon my original premise that the full and pure teaching could be found in them alone and had to widen my research until it again became an all-Asiatic one. The Ariadne's thread which finally led me through this metaphysical maze was indeed placed in my hands whilst visiting Cambodian China where I encountered amid the deserted shrines of majestic Angkor another visitor in the person of an Asiatic philosopher. From him I received an unforgettable personal esoteric instruction whose final vindication unfortunately had to wait a little longer and whose inspiring demonstration of the value of a human guide to make a clearing through this thick jungle of obscurity and mystery, was memorable.

All this is but a preamble to the statement that with these volumes a doctrine is presented which in all essential principles is not a local Indian tradition but an all-Asiatic one. According to the testimony of this philosopher who personally initiated me into the Yaka-kulgan (Mongolian) metaphysical school, which studies a particular phase of this doctrine, so far as India is concerned the teaching spread there from its original home in Central Asia. But dead history does not lie in my domain and this point need not detain us.

It would have been much easier to emulate a portentous academic parrot and merely write down what other men had written or said as it would have been more self-flattering to parade the breadth of my learning by peppering both volumes with a thousand Sanskrit, Tibetan and Chinese quotations, names or words. But life to-day points a challenging sword at us. I was too sensitive to the iconoclastic spirit of our age, too enamoured of the austere figure of truth rather than of her discarded robes, too troubled by what I had physically seen and personally experienced in this world-shaking epoch to be satisfied with anything less than a fresh living reconstruction.

For these reasons there was no hesitation in making use of sources unknown to antiquity just as there was none in recasting everything learned into a form shaped by the scientific experience and metaphysical knowledge of the West. Not that I—who claim no higher status than that of a blundering student—arrogantly sought to improve on the ancient teaching, for its basic essentials are indeed impregnable and will remain untouched for all time, but that I sought both to improve on its contemporary presentation and to make a human application of what often seems to Western view an inhuman metaphysics. Despite our incursions into celestial realms, we still want—and want rightly—to remain incorrigibly human. Hence although this book has been written in an intellectualistic form to meet the requirements of our time, whoever believes it to be inspired by purely logical concepts alone or to be merely a modernized re-interpretation of mildewed ancient documents and ant-eaten palm-leaf texts, will be greatly in error. For the encouragement of aspirants let it be categorically noted that several of its statements are the outcome not only of such re-interpretation but also of present-day living experience.

Were these the sole reasons they would nevertheless alone have justified heretical innovations, for that which actuates these pages is the simple desire to help others over life's stiles to the fulfilment of its higher purpose. And to implement this more effectively I have sought, creatively instead of imitatively, to help a widely-scattered group born in this epoch work out its own inner understanding of existence and display its own cultural vitality. The need to-day is not old dogmas but new dynamisms. Our century must speak for itself. We must let the past instruct us, not enslave us. In such a way alone can these difficult doctrines be made as clear to modern man's mind as the water of a Swiss lake is to his eye. Therefore this teaching will henceforth be offered on its own merits, not on the value of any tradition which may lie behind it, and offered to free minds, not to shackled ones.

Let it finally suffice therefore to say that in the effort to provide these ideas with a systematic form and scientific presentation, in the desire to help students by progressively deducing one truth from another in an orderly and consistent manner, in the aspiration to couch these doctrines in a medium understandable by living contemporaries and in the need to ground the whole on verifiable facts rather than on dictated dogmas, I have had veritably to reconstruct this aged pyramid of external revelation along modern lines from base to apex. That which is here presented is a fresh reincarnation and not a revivified corpse.

In any case, culture is becoming cosmopolitan. No idea can nowadays hope to remain a merely national possession. Whatever is worth while tends to spread its wings over all frontiers. And after all, the best reply to Eastern critics is that the inner light is present in all men, Western no less than Eastern; that the flash of insight into Truth may come to them anywhere; and that the discovery of the Real is not conditioned by geographical limits but by personal ones. Philosophy, in my integral sense of the term, is no longer a living force in the present-day East although metaphysics still continues a somewhat precarious existence and mysticism a somewhat anaemic one. To picture the Asia of today through these two to seven-thousand-year-old Sanskrit texts which are the available remnants of this teaching—as enthusiasts who say the Orient is spiritual and the West is materialist often do—and as I in the inexperience of youth once said—is as romantically erroneous as to picture present-day Europe through the Latin books of medieval scholastics. Such enthusiasts are dazzled in the present by what the East was in the perished past.

Today I walk in utter independence of thought and, like Emerson," without school or master.”My life has been a constant seeking after truth and if I have passed at any time from one standpoint to another, the goddess who has lured me on must also share the blame, if blame there be. I have for years been engaged in examining and testing within my own experience—no less than in the observed experience of numerous other men—a host of ideas and exotic exercises which were alleged to offer theoretical or practical paths to various promised mystical, yogic, occult and sacred lands. It is not my fault if the results have not always been conducive to consistency.

I have said it before and must make it plain once again that I do not write as one wearing the mantle of a teacher—much less as one wielding his ferrule—but only as one sharing the struggles of a student. I know well the difficulties and darknesses, the errors and falls which measure every mile of this quest. But I know also unearthly visitations and heavenly communions; and something that brooks no denial bids me leave a record before I pass from this earth. Any higher rank than that of a student among students is hereby disclaimed, but this need not minimize the importance of what is here communicated.

The letter of the present attempt is admittedly a bold one but the spirit behind it is only a humble one. The temerity of printing these thoughts may be great but the timidity of withholding them at such a time as the present will surely be greater. Amid the confusions and despairs of a desolate epoch wherein the structure of civilization has tumbled over our heads like a house built of thin cards, it is the inescapable duty of whoever knows that a higher Hope exists for mankind to speak the lost Word for the sake of those who will listen. Therefore those of us who do care for humanity's true welfare must put forward such ideas, must burn reverent tapers before them not for ourselves alone but for others also, for men live by their dominant ideas however false or however true these may be.

I write for the few who, awakened by the world war into seeing that neither dead materialism nor blind mysticism can alone suffice, have had many a question brought to their lips and who therefore seek a higher truth which includes what is of worth in both views and yet transcends their defects. Men must come and knock at the doors of such a school out of their own interior prompting, out of their own hard reflections upon the meaning of the afflictions and elations of life, out of their own awakened desire to suffer blindly no longer. They must come to the condition written of by Virgil: "Weary of everything except to understand.”And the awful experiences of this war-mangled era, with its living horrors and buried hopes, will have brought not a few amongst mankind nearer to such a condition.

If these thoughts were really too far out of the world to reach the people who are haplessly inside it, then they would have no right to lift a pen and stir ink. But because mind is the unacknowledged basis of all living, knowledge of the truth about mind cannot do other than provide a better support to such living. And that this is so, that the hoariest truths about reality and its shadows can be brought into touch with the practical concerns of personal and national life, should become abundantly clear to anyone patient enough to study the teaching in its fullness.

These leaves are sent out across the window without adolescent illusions about their reception and if a few of them shall flutter down to rest awhile beside a friend or two and remind him of his divine origin and destiny, it shall surely be enough.”

Dr. Paul Brunton, The Wisdom of the Overself,
Samuel Weiser, Inc., (1970) p. 11-17

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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