Satan And His Whispering

"We read in Qur'an 7:17 that when God cursed Satan because of his haughty disobedience, Satan asked for a respite until the Day of Judgment so that he could seduce human beings. God allowed him to do so, as was discussed above, and Satan retorted: "Then I shall came upon them from before and behind, from their right and their left, and You will not find most of them grateful.” "

The Holy Quran

Satan And His Whispering

"Who is Satan and why was he created?

The jinn we know as Satan was created from fire. Before his obedience and sincerity were tested through Adam, he had been in the company of angels, acting and worshipping as they did. Unlike angels, however, who cannot rebel against God (66:6), Satan (called Iblis prior to his test) was free to choose his own path of conduct. When God tested him and angels by commanding them to prostrate before Adam, the seeds of his self-conceit and disobedience blossomed and swallowed him. He replied in his vanity: "I am better than him. You created me from fire, whilst him you did create of clay" (38:76).

Satan was created for important purposes. If Satan, who continually tries to seduce us, did not exist, our creation would be meaningless and futile. God has innumerable servants who, like angels, cannot rebel and thus do whatever they are told. In fact, the existence of an absolute Divine Being Who has many beautiful Names and Attributes requires, not because of some external necessity but because of the essential nature of his Names, that His Names be manifest. He manifests all of these Names through humanity.

Since He has free will, He also gave us free will so that we could know good from evil. In addition, God gave us great potentials. It is our development of these potentials and the struggle to choose between good an evil that cause us to experience a constant battle in both our inner and outer worlds. Just as God sends hawks upon sparrows so that the latter will develop their potential to escape, He created Satan and allowed him to tempt us so that our resistance of temptation will raise us spiritually and strengthen our willpower. Just as hunger stimulates human beings and animals to further exertion and discovery of new ways to be satisfied, and fear inspires new defenses, so Satan's temptations cause us to develop our potentials and guard against sin.

Angels do not rise to the higher spiritual ranks, because Satan cannot tempt them and cause them to deviate. Animals also have fixed stations, and so cannot attain a higher or a lower station. Only human beings can change their station by rising to the highest rank or falling to the lowest rank.

Is the creation of Satan evil?

There is an infinitely long line of spiritual evolution between the ranks of the greatest Prophets and saints down to those of people like Pharaoh and Nimrod. Therefore, it cannot be claimed that the creation of Satan is evil. Although Satan is evil and serves various important purposes, God's creation involves the whole universe and should be understood in relation to the results, not only with respect to the acts themselves. Whatever God does or creates is good and beautiful in itself or in its effects. For example, rain and fire are very useful. But they also can cause great harm when abused. Therefore, one cannot claim that the creation of water and fire is not totally good. It is the same with the creation of Satan. His main purpose is to cause us to develop our potential, strengthen our willpower by resisting his temptations, and then rise to higher spiritual ranks.

To the argument made by some that Satan leads many people to unbelief and subsequent punishment in Hell, I reply:

First, although Satan was created for many good, universal purposes, many people may be deceived by him. But Satan only whispers and suggests; he cannot force you to indulge in evil and sin. If you are so weak that Satan's false promises deceive you, and you allow yourself to be dragged down by him, you earn the punishment of Hell by misusing an important God-given faculty that enables you to develop your potential and raise to the highest rank. You must use your free will, which makes you human and gives you the highest position in creation, properly and to further your intellectual and spiritual evolution. Otherwise, you must complain about being honored with free will and therefore about being human.

Second, as quality is much more important than quantity, we should consider qualitative, as opposed to quantitative, values when making our judgment. For example, 100 date seeds are worth only 100 cents as long as they are not planted to grow into palm trees. If only 20 out of 100 seeds grow into trees due to the other 80 being destroyed by too much water, can we argue that it is an evil to plant and water seeds? I think all of us can agree that it is wholly good to have 20 trees in exchange for 20 seeds, since 20 trees will produce 20,000 seeds.

Again, 100 peacock eggs may be worth 500 cents. But if only 20 eggs hatch and the rest to do not, who will say that it is wrong to risk 80 eggs being spoiled in return for 20 peacocks? On the contrary, it is wholly good to have 20 peacocks at the expense of 80 eggs, for those 20 peacocks will lay even more eggs.

It is the same with humanity. By fighting Satan and their evil-commanding self, many"Worthless"people have been lost in exchange for hundreds of thousands of Prophets, millions of saints, and billions of men and women of wisdom and knowledge, sincerity and good morals. All of these people are the sun, moon, and stars of the human world.

Evil thoughts, fancies, and ideas that occur to us involuntarily are usually the result of Satan's whispering. Like a battery's two poles, there are two central points or poles in the human heart (by"heart"We mean the seat or center of spiritual intellect). One receives angelic inspiration, and the other is vulnerable to Satan's whispering.

When believers deepen their belief and devotion, and if they are scrupulous and delicate in feeling, Satan attacks them from different directions. He does not tempt those who follow him voluntarily and indulge in all that is transitory, but usually seeks out those sincere, devout believers trying to rise to higher spiritual ranks. He whispers new, original ideas to sinful unbelievers, in the name of unbelief, and teaches them how to struggle against true religion and those who follow it.

The meaning of Satan's coming upon people from different directions

We read in Qur'an 7:17 that when God cursed Satan because of his haughty disobedience, Satan asked for a respite until the Day of Judgment so that he could seduce human beings. God allowed him to do so, as was discussed above, and Satan retorted: "Then I shall came upon them from before and behind, from their right and their left, and You will not find most of them grateful.”

The verse means that Satan does everything he can to seduce us. We are very complex beings, for God has manifested all of His Names on us. This world is an arena of testing, where we are trained so that we can serve as a mirror to God and earn eternal happiness. God has endowed us with innumerable feelings, faculties, and potentials to be trained and developed. If certain feelings and faculties (e.g., intellect, anger, greed, obstinacy, and lust) are not trained and directed to lofty goals, but rather are misused to pursue disagreeable purposes, and if our natural desires and animal appetites are not restricted and satisfied in lawful ways, they have the potential to cause us great harm here and in the Hereafter.

Satan approaches us from the left and tries, working on our animal aspect and our feelings and faculties, to lead us into all sorts of sin and evil. When he approaches us from the front, he causes us to despair of our future, whispers that the Day of Judgment will never come, and that whatever religions say about the Hereafter is mere fiction. He also suggests that religion is outdated and obsolete, and thus of no use for those who are living now or who will live in the future. When he comes upon us from behind, he tries to make us deny Prophethood and other essentials of belief, like God's existence and Unity, Divine Scriptures and angels. Through his whispers and suggestions, Satan tries to sever completely our contact with religion and lead us into sin.

Satan can only successfully seduce devout, practicing believers by coming upon them from their right and tempting them to ego and pride in their virtues and good deeds. He whispers that they are wonderful believers, and gradually causes them to fall through self-conceit and the desire to be praised for their good deeds. For example, if believers perform supererogatory late-night prayer (tahajjud) and then proclaim it so that others will praise them, and if they attribute their accomplishments and good deeds to themselves and criticize others in secret, they have fallen under Satan's influence. This is a perilous temptation for believers, and so they must be incessantly alert to Satan's coming upon them from their right.

Another of Satan's tricks is to cause unimportant things to appear important, and vice versa. If believers dispute among themselves in the mosque over a secondary matter, such as whether one can use a rosary when glorifying God after the daily prescribed prayers, while their children are being dragged along ways of unbelief and materialism or are drowning in the swamp of immorality, Satan has seduced them.

Satan's whispering disagreeable thoughts and fancies

This comprises five cures for five wounds of the heart.

In the name of God, the Merciful, the Compassionate.

Lord, I take refuge in You from the evil suggestions of the devils, and I take refuge in You, O my Lord, lest they attend me.

If Satan cannot seduce devout believers, he whispers disagreeable thoughts and fancies to them. For example, by associating some ideas with others, he makes believers have some unpleasant conceptions of the Divine Being, or conceive of unbelief or disobedience. If they dwell on such ideas, Satan pesters them until they fall into doubt about their belief or despair of ever leading a virtuous life. Another trick is to cause good, devout believers to suspect the correctness or validity of their religious acts. For example: Did I perform my prayer correctly? Did I wash hands or face completely while performing the ritual ablution? How many times did I washed the parts of my body that must be washed?

O you, who are afflicted with the distress of involuntary evil thoughts and fancies! Do you know what the evil thoughts occurring to you involuntarily resemble? A misfortune! The more you dwell on and attach importance to them, the more they grow. If you attach no importance to them, they dwindle away; if you exaggerate them, they swell; if you belittle them, they die down. If you fear them, they become grave and make you ill; if you do not fear them, they are slight and remain hidden. If you do not know their real nature, they persist and become established; if you recognize their nature, they disappear. So, out of many types or aspects of these pestilential evil thoughts or fancies, I will explain only five, which occur most frequently. I hope that it will be curative for you and for me, for such thoughts and fancies are of a kind that ignorance attracts them and knowledge repulses them. If you do not recognize them they call on you; if you do recognize them they depart.

First aspect

Satan first casts a doubt into the heart. If the heart does not admit it, he passes on to offer blasphemy, and brings back to the mind some unclean memories and pictures and some unmannerly, ugly scenes, which resemble blasphemy, causing the heart to wail 'Alas!,' and fall into despair. The person suffering from such evil thoughts supposes that he is acting wrongfully towards his Lord and feels terrible agitation and anxiety. In order to be freed from it, he flees from the Divine Presence and wants to plunge into heedlessness and forgetfulness. The cure for this wound is the following:

Listen, you poor fellow, it is from involuntary evil fancies that you are suffering! Do not be alarmed! For what comes to your mind is not blasphemy, but something imaginary. As an involuntary fancy of unbelief is not unbelief, an involuntary fancy of blasphemy is not blasphemy. For according to logic, a fancy is not an act of judgment, whereas blasphemy (a willful act) is an act of judgment. Moreover, the ugly words occurring to you do not come out of your heart, because your heart is displeased with and regretful of them. Rather they come from 'the tube of Satan,' an inner faculty situated near the heart through which Satan whispers to the heart. The harm of involuntary evil fancies comes from imagining them to be harmful, the person suffers harm by heart through imagining them to be harmful. For he supposes a fancy not subject to judgment to be reality. Also, he ascribes a work of Satan to his own heart; he supposes Satan's whisperings to belong to his own heart. He thinks this is harmful, so he suffers harm-which is just what Satan wants.

Second aspect

When conceptions arise in the heart, they enter the imagination without form; it is in the imagination that they take on a form. The faculty of imagination, always under some prompting, weaves forms of some sort. It weaves around the forms of the things to which it attaches importance; whatever conception comes to the heart, the imagination either clothes it in these forms, or attaches them to it, or touches it with them, or veils it through them. If the conception is pure and clean, and the forms dirty and base, there is some little contact between them but the pure conception will not accept the base form as its dress. However, the man suffering from involuntary evil thoughts confuses that little contact with being dressed, and exclaims, 'Alas! How corrupted my heart is! This baseness and meanness will drive me out of religion!' Satan takes advantage of this sentiment. The cure for this wound is as follows:

Listen, you poor fellow! Just as your outward cleanliness, which is the means to correctness of your prayers, is not affected or spoiled by the foulness in your intestines, so too the sacred meanings or conceptions are not harmed by being close to unclean forms. Suppose you are reflecting on the signs of God in the universe or on the verses of the Qur'an. Suddenly you feel ill, or you feel a desire to eat, or an urge to pass water. Of course your imagination will form whatever is needed to respond to the illness or the need, and weave 'lowly' forms appropriate to the purpose. The meanings that arise out of your (interrupted) reflections will pass by the forms your imagination has been prompted to weave. But there is no harm in that passing, no soiling from it, nor error, nor injury. If there is any fault, it lies in paying attention to the fact and imagining it to be harmful.

Third aspect

There are certain hidden connections between things. Even between things you never expect to be connected there are 'threads' of connection. They are either there in fact, or your imagination makes them according to its preoccupation, and ties those things together. It is because of this connection that sometimes seeing a sacred thing brings to mind an unclean thing. As the science of rhetoric puts it, 'opposition which is the cause of remoteness in the outer world, is the cause of nearness in the imagination.' That is, the means of bringing together the forms of two opposites, is imaginary connection. The recollection occurring through such a connection is called the association of ideas.

For example, while performing the prayers or reciting supplications before the Ka'ba, in the Divine Presence, although you are reflecting on Qur'anic verses, the association of ideas may take you to the furthest, lowest trifles. If you are afflicted with such involuntary association of ideas, do not be alarmed. Rather, when you come to your senses, turn back. Do not say, 'What great wrong I have done!,' nor dwell on it to learn its nature, lest, through your attentiveness to it, that weak connection finds strength. For as you show regret and consider it seriously, that weak recollection of yours becomes a fixation and turns into a sickness of imagination. Do not be over-distressed-it is not a sickness of the heart. This type of recollection is mostly involuntary, and especially common among sensitive, nervous people. Satan works a great deal out of the mine of this type of involuntary fancies. The cure for this wound is as follows:

The association of ideas is mostly involuntary. One is not responsible for it. In addition, in association there is proximity, not contact and combination. By nature, ideas are not contagious, they do not harm each other. Satan and the angel of inspiration being in proximity to each other around the heart, and sinners and the pious being side by side in the same house, do not cause harm. So too if, due to the association of ideas, unclean fancies enter among your pure thoughts, they cause no harm, unless they are intentional, or by imagining them to be harmful, one becomes over-attentive to them. Sometimes it happens that the heart becomes tired out, and the mind, in order to entertain itself, occupies itself with anything that flits across it. Satan takes this as an opportunity, and offers unclean things to it.

Fourth aspect

There is a kind of involuntary fancy which arises from seeking the best form of a religious deed, and can be better called a 'scruple.' If the person supposes it to be a true or pure piety, it becomes more vigorous and makes the resulting condition more severe. It can reach such a degree that while searching for even better forms of deed, the person falls into what is forbidden. Sometimes it happens that in seeking after what is commended in worship, the person neglects what is obligatory therein. Hesitating over whether his act of worship was canonically acceptable or not, he repeats it. This state continues, and soon he falls into despair. Satan takes advantage of this state, and wounds him. There are two cures for this wound.

The first cure: A scruple of this kind may be right for the Mu'tazilites. For they argue: 'Deeds and things for which man is held responsible by religion are, either of themselves and in regard to the Hereafter, good, and because they are good they were commanded, or they are bad, and because they are bad they were prohibited.' That means, from the point of view of reality and the Hereafter, things are good or bad in their essence, and the Divine command and prohibition are dependent on this. Following this school of thought, in every act of worship the scruple arises: 'I wonder if I would succeed in performing this act according to the essential good in it!' However, the Ahl al-Sunna wa'l-Jama'a, people of the school representing the great majority of Muslims who are believed to be on the right path, argue: 'Almighty God orders a thing, and it becomes good: He prohibits a thing, and it becomes bad.' That means, whether a thing is good or bad is dependent on divine command and prohibition: whatever God orders, it is good, whatever He prohibits it is bad.

Therefore, a thing is good or bad for a person who is religiously charged with doing it only after he has become aware that he has done something ordered or prohibited. Moreover, a thing is religiously good or bad not in respect to its apparent correctness and its apparent features, but with respect to the Hereafter.

For example, you did wudu (ritual ablution) and did the prayer, which were essentially imperfect due to some reason that would invalidate both (like your garment being ritually unclean because of some amount of foul substance). Since you had been completely unaware of that reason before, your ablution and prayer are sound and good. However, the Mu'tazilites oppose: 'In essence they were bad and unsound. But they may be accepted from you because you were ignorant of the reason, and your ignorance is an excuse.' According to the school of Ahl al-Sunna wa'l-Jama'a, then, you should not indulge in scruples about a deed you performed in conformity with the commandments of the Shari'a, nor worry excessively about whether it was sound or not. Rather, you should say in the form of a question, 'Was it accepted?' That is, do not become proud and conceited (because of the good deeds you have done).

The second cure: There is no difficulty in religion. The four schools of conduct are on the right path, and realizing a fault which leads to the seeking of forgiveness is preferable-for the person afflicted with scruples-to seeing deeds as good, which leads to pride. Then, it is better if such a person sees his deed as faulty and asks for God's forgiveness, rather than seeing it as good and becoming proud. Give up your scruples and say to Satan: 'This is merely a difficulty. It is difficult to be aware of the truth in everything.' Excessive anxiety is an attitude contrary to the principle: There is no difficulty in religion, and Religion is facility. Surely a deed of mine, if it conforms with the requirements of an established school of conduct, is enough for me. After that, in confession of my inadequacy, there is a means of taking refuge with Divine Compassion, in humbly entreating forgiveness for the duty of worship which I cannot perform in a way worthy of it, and of meekly supplicating that my defective deeds be accepted.

Fifth aspect

Some suffer scruples in the form of [what they think are] doubts in matters of belief. The unhappy person suffering from such scruples will sometimes confuse a passing fancy with a conceptualized idea. That is, he supposes a doubt that has unintentionally occurred to him to be a real doubt which he himself has conceived. Then he worries that his faith is impaired: that is, he supposes the fancy of a doubt to be a real doubt that damages faith. Sometimes he thinks that a doubt that perturbed him while thinking is something that impairs his rational, conscious confirmation of the essentials of faith. Sometimes he supposes reflecting on a matter pertaining to unbelief to be itself unbelief. That is, he supposes the exercises of the reflective faculty, study and objective reasoning, to understand the causes of unbelief, to be contrary to belief. Thus, frightened by these suppositions, which result from the whispering of Satan, he exclaims: 'Alas! My heart is corrupted and my faith impaired.' Since those states are mostly involuntary, and he is unable to put them right by his free will, he falls into despair. The cure for this wound is as follows:

Just as imagining unbelief is not unbelief, neither is reflecting on unbelief, unbelief. Just as picturing misguidance in mind is not misguidance, neither is reflecting on misguidance, misguidance. Imagining, fancying, picturing-in-the-mind, and reflecting, are all different from confirmation by reason and acceptance by heart. They are only voluntary to a degree; it is difficult to place them under the control of the free will and so make oneself answerable for them as for religious obligations. By contrast, confirmation and acceptance are deliberate; they depend on certain criteria and intentional reasoning. In addition, just as imagining, fancying, mental pictures and reflection, are not mental activities of the same kind as confirmation and acceptance, neither are they to be considered as the same as doubt and hesitation. Only if they are repeated unnecessarily and become established, may they pave the way to a sort of real doubt. Also, on the pretext of objective reasoning or fairness, continuously taking the part of the opposing side may go so far that a person involuntarily favors the opposing side. His support of the truth, which is incumbent upon him, is shaken, and himself falls into danger. Gradually, he has a fixed state of mind and becomes an officious advocate of Satan or the enemy.

The most important of this kind of scruple is this: the man afflicted with it confuses something which is theoretically possible with something which is reasonably likely. That is, if he sees something to be theoretically possible, he imagines that it is reasonable for it to be or to happen. Whereas one of the principles of reasoning in theology is that a theoretical possibility does not negate certain knowledge of a present reality nor contradict the demands of reason. For example, it is theoretically possible that the Black Sea could sink into the earth at this moment; it is something that could happen. But we judge with certainty that that the Black Sea is in its place, we know this without any doubt. That theoretical possibility of its being otherwise causes us no real doubt and does not impair our certainty about the present reality. Again, for example, it is possible that the sun will not set today or that it will not rise tomorrow. But this possibility does not impair our certainty and does not give rise to any real doubt. So, baseless suspicions arising from theoretical possibilities of this sort-for example, about the setting of the life of this world and rising of the life of the Hereafter, which are among the truths of faith-do not impair the certainty of belief. Moreover, the well known rule, a possibility that does not arise from any evidence is not worth consideration is one of the established principles of the sciences of the foundations of religion and of jurisprudence.

If you ask: 'What is the divine purpose in allowing involuntary evil thoughts and scruples to pester us, seeing that they are so harmful and an affliction for believers?'

Answer: On condition they are not carried to excess and allowed to overwhelm the person, essentially they are the cause of vigilance and awareness, lead to seeking the truth and that which is better, and are the means to seriousness. They disperse indifference and repel carelessness. For this reason, in this realm of trial and testing and arena of competition, the Absolutely Wise One gave them to the hand of Satan as a whip of encouragement for us. He strikes it at the heads of human beings. If it hurts excessively, one should complain to the All-Wise and Compassionate One, and say: 'I seek refuge with God from the accursed Satan.'"

Satan and his whispering
http://www.thewaytotruth.org/




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
London, UK—December 2, 1979


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

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


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

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


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

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


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

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


Shri Mataji Nirmala Devi (1923-2011): Christian by birth, Hindu by marriage and Paraclete by duty.
The Paraclete and the disciples (vv. 25-26): The theme of departure (cf. vv. 1-6; vv. 18-24) returns. There are two "times" in the experience of the disciples: the now as Jesus speaks to them (v. 25) and the future time when the Paraclete, the Holy Spirit, sent by the Father in the name of Jesus, will be with them (v. 26). The Paraclete will replace Jesus' physical presence, teaching them all things and recalling for them everything he has said (v. 26). As Jesus is the Sent One of the Father (cf. 4:34; 5:23; 24, 30, 37; 6:38-40; 7:16; 8:16, 18, 26; 12:44-49), so is the Paraclete sent by the Father. The mission and purpose of the former Paraclete, Jesus (cf. 14:13-14), who speaks and teaches "his own" will continue into the mission and purpose of the "other Paraclete" (cf. v. 16) who teaches and brings back the memory of all that Jesus has said. The time of Jesus is intimately linked with the time after Jesus, and the accepted meaning of a departure has been undermined. The inability of the disciples to understand the words and deeds of Jesus will be overcome as they "remember" what he had said (cf. 2:22) and what had been written of him and done to him (cf. 12:16). The "remembering" will be the fruit of the presence of the Paraclete with the disciples in the in-between-time. In v. 16 Jesus focused on the inability of the world to know the Paraclete, but in v. 26 the gift of the Paraclete to "his own" is developed. As Jesus was with the disciples (v. 25), so will the Paraclete be with the disciples in the midst of hostility and rejection (v. 16). As the story has insisted that Jesus' teaching has revealed God to his disciples, so will the Paraclete recall and continue Jesus' revelation of God to the disciples (v. 26).” (Harrington 1998, 412)

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

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


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

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


“Today, Sahaja Yaga has reached the state of Mahayoga, which is en-masse evolution manifested through it. It is this day’s Yuga Dharma. It is the way the Last Judgment is taking place. Announce it to all the seekers of truth, to all the nations of the world, so that nobody misses the blessings of the divine to achieve their meaning, their absolute, their Spirit.”

THE MOTHER: Messiah-Paraclete-Ruh
MAHA AVATAR, ISSUE 1, JUL-SEP 1980


“The main thing that one has to understand is that the time has come for you to get all that is promised in the scriptures, not only in the Bible but all all the scriptures of the world. The time has come today that you have to become a Christian, a Brahmin, a Pir, through your Kundalini awakening only. There is no other way. And that your Last Judgment is also now.”

THE MOTHER: Messiah-Paraclete-Ruh


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

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Radio Interview 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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