Tao (The Great Mother) is an approachable, comforting, and universal idea

"What is this Tao? The concept transcends the powers of reason and must be grasped intuitively, it is beyond words, beyond all differences and distinction, it is the unchanging, permanent reality of constant change, it is the ground of being and nonbeing, it is akin to the Hindu concept of the Brahman.”

Tao

The Tao is called the Great Mother:
empty yet inexhaustible,
it gives birth to infinite worlds.

It is always present within you.
You can use it any way you want.

Tao Te-Ching 6


There was something formless and perfect
before the universe was born.
It is serene. Empty.
Solitary. Unchanging.
Infinite. Eternally present.
It is The Mother of the universe.
For lack of a better name,
I call it the Tao.

It flows through all things,
inside and outside, and returns
to the origin of all things.

The Tao is great.
The universe is great.
Earth is great.
Man is great.
These are the four great powers.

Man follows the earth.
Earth follows the universe.
The universe follows the Tao.
The Tao follows only itself.

Tao Te Ching 25


In the beginning was the Tao.
All things issue from it;
all things return to it.

To find the origin,
trace back the manifestations.
When you recognize the children
and find The Mother,
you will be free of sorrow.

If you close your mind in judgements
and traffic with desires,
your heart will be troubled.
If you keep your mind from judging
and aren't led by the senses,
your heart will find peace.

Seeing into darkness is clarity.
Knowing how to yield is strength.
Use your own light
and return to the source of light.
This is called practicing eternity.

Tao Te Ching 52




Tao
"Scriptures: Tao Te Ching (the Classic of the Way and its Power), according to tradition written by Lao-Tzu.

Key concepts: the Tao, introduced in the Tao Te Ching as follows: 'The Tao that can be expressed is not the eternal Tao; the name that can be defined is not the unchanging name...There is a thing inherent and natural, which existed before heaven and earth. Motionless and fathomless, it stands alone and never changes; it pervades everywhere and never becomes exhausted; it may be regarded as The Mother of the Universe. I do not know its name. If I am forced to give it a name, I call it Tao, and I name it supreme... Man follows the laws of earth; earth follows the laws of heaven; heaven follows the laws of the Tao; and Tao follows the laws of its intrinsic nature.'

What is this Tao? The concept transcends the powers of reason and must be grasped intuitively, it is beyond words, beyond all differences and distinction, it is the unchanging, permanent reality of constant change, it is the ground of being and nonbeing, it is akin to the Hindu concept of the Brahman.”

Taoism
http://www.usao.edu/~usao-ids3313/ids/html/taoism.html




"While Tao is comparable to the highest deities of the world's great religions and mythologies, it is especially unlike the Christian concept of God. There is no anthropomorphizing of Tao in the text, yet it is an entirely approachable, comforting, and universal idea.

Great Tao flows everywhere, / It extends to the left and to the right. / All beings receive It in order to live and to be free. / It works out perfectness in them although It possesses not a Name. / It protects them with love and sustains them, but does not claim to be Ruler of their actions.—ch. 34

One very good method for furthering our understanding of any philosophy is to compare new findings with ideas that are already familiar to us. Students of religious texts or philosophies will recognize some quite striking parallels between these verses and those found in other traditions. One of particular interest has to do with Tao, which creates yet remains apart from its creation or, as mentioned above, 'sustains them but is not ruler of their actions.' We can find this idea practically verbatim in the ninth chapter of the Bhagavad-Gita; likewise in the Vishnu Purana; 'He, though one with all beings, is beyond and separate from material nature (Prakriti), from its products, from proper ties, from imperfections' (Bk. 6, ch. 5).

Taken independently, any of these sources of ancient truth expresses itself profoundly and suggestively, but when they are coalesced into one study, our comprehension is greatly increased. The nature and method of creation, the purpose of being, and a sense of divine impersonality, are just a few thoughts that arise in our minds as a result of this single inquiry into the nature of Tao. In chapter 51 we read: 'It gives them Life, but does not possess them. / It gives them activity, but does not depend on them. / It urges them to grow, but does not rule them.' Tao governs its creations not with threats and fear, but with the knowledge that all life is infused with its life, and that the expression of life is mutually beneficial for the enlightened and unenlightened alike....

It is a rare thing to find an entire philosophy expressed in so few words. The Chinese language being a very concise one, especially as applied in the Tao Teh Ching, has the dual quality of being refreshingly direct and profoundly subtle. Because of its economy of words, this ancient classic has maintained its integrity down through the ages, rendering itself to us in an inspiringly modern way. In the end we perceive Lao-tzu's message as a highly mystical one. It is perhaps on this level that we can best identify with it, for it reaches us out of our shared antiquity, that timeless past of ageless being.”

Sunrise magazine, October/November 1990




Tao Te Ching: "Doorway of the Mysterious Female ... is there within us all the while"



"The reader will notice in the many passages where Lao-tzu describes the Master, I have used the pronoun 'she' at least as often as 'he.' The Chinese language doesn't make this kind of distinction; in English we have to choose. But since we are all, potentially, the Master (since the Master is, essentially, us) I felt it would be untrue to present a male archetype, as other versions have, ironically, done. Ironically, because of all the great world religions the teaching of Lao-tzu is by far the most female.”- Stephen Mitchell

The Feminine Tao
Introduction

The "Tao Te Ching" (pronounced Dao De Jing), literally, "The Book of the Way and its Virtue," is one of the major source texts in Chinese Taoism. It was probably compiled in the 6th-5th c. B.C.E., as a collection of teachings, for the most part passed down from a much older, oral tradition. The name of its faithfully nameless author, Lao-tzu (pronounced "Laozi"), means simply "old master.” According to Ellen M. Chen's translation, "of all the ancient classics still extant, the Tao Te Ching alone draws its inspiration from the female principle.” Its profound inclusion of the feminine divine is in fact essential to its core teaching. As Karyn Lai points out in an introduction to the TTC's environmental philosophy: its basic tenor "Is that a more complete life for all forms of existence can be achieved only through a full appreciation of the connectedness of all beings.”

This spirit of diversity as a wellspring of spirituality, may be aided and abetted, in any study of the Tao Te Ching, by utilizing as many different translations as is comfortable. Allowing these translations to inform each other is a good way to catch on to the various spiritual implications and unworded images, suggested but not spelled out in the ancient Chinese text.

In her essay, "Daode Jing in Practice," Eva Wong comments: "In the Daoist tradition, study and practice are inseparable: to study is to practice and to practice is to study. Understanding a text can help us practice its teachings; practicing its teachings can help us understand its meanings.”

The Feminine Tao
www.earlywomenmasters.net/tao/index.html


Lao Tzi
The Tao of Laozi (Lao Tzi)
Journal of Humanistic Psychology, Vol. 43 No. 1, Winter 2003

'Tao' is a Chinese word meaning 'way', 'way of Heaven', 'Path' or 'road' or 'method'. It indicates a line or principle of conduct. There is no proper English term for 'Tao'. It means the 'Eternal Being'.

The Founder of Taoism was Lao-Tze. Lao-Tze was born in 604 B.C. in the village of Chu-Jhren, in Li country, belonging to the Ku province of the State Chu. He was born under the plum tree (in Chinese 'Li'). He adopted it as his surname. The hair of the head was white when he was born. Hence he was called Lao-Tze (old boy) or philosopher, one who is child-like even when old.

He was popularly called Lao-Tze. His name was Er (ear). He was called Tan after his death. 'Tan' means 'long lobe'. He had peculiar long ears. His appellation was 'Po Yang' or"count of positive principle.” He was a keeper or recorder of the secret Archives in the Royal court of Chore. He was a State Historian.

Lao-Tze says: Tao is one. It was in the beginning. It will remain for ever. It is impersonal, eternal, immutable, omnipresent, bodiless, immaterial. It cannot be perceived by the senses. It is nameless. It is indescribable.

It is the first cause from which all substances take their origin and all phenomena flow. The great Tao is all-pervading. All things depend on it for life. It is The Mother of all phenomena, of heaven and earth. It existed before the Personal God. It is the father of God. It is the producer of God. It is the originator of heaven and earth. It is The Mother of all things.

You will find that there is an aroma of Indian Vedantic philosophy in the teachings of Lao-Tze.

Tao is everywhere. It is in the ant. It is in the grass. It is in the earthen-ware vessel. It is in excrement. It is in the highest place but is not high. It is in the, lowest place, but is not low. It is in ancient times, but itself is not ancient. It is in old age but itself is not old. It is everywhere, but appears to be nowhere.

Tao is the sanctuary where all things find refuge. It is the good man's priceless treasure. It is the guardian and saviour of him who is not good. (Sri Swami Sivananda)

Laozi believed that females are The Mothers of all things and all human beings. In accordance with Dao, which generates everything, females are those that produce all things. Without females or mothers, there is nothing else in the world.

The mystery of the valley is immortal;
It is known as the Subtle Female.
The gateway of the Subtle Female
Is the source of the Heaven and Earth.
(Chapter 6)

In another chapter, Laozi observed:

The beginning of the world
May be regarded as The Mother of the world.
To apprehend The Mother,
Know the offspring.
To know the offspring
Is to remain close to The Mother,
And free from harm throughout life.
(Chapter 52)

As per Daoist humanism, females, instead of males, are usually highly regarded in his writing:

Know the male
Hold to the female;
Become the world's stream.
By being the world's stream
The Permanent De (or humanism) will never leave.
This is returning to Infancy.
(Chapter 28)

From this perspective, it is easy to see that femininity and mothering were highly valued by Laozi. Simply speaking, nothing in the world is as important as women and mothers. If many philosophical and religious ideas tend to maintain male superiority or dominance, directly or indirectly (e.g., Confucianism; Hinduism; Christianity, including Mormonism; Islam; Chauvinism; or Freudianism), Daoism differs because females play a more important role in humanism than males. This point may not have been well understood in modern feminist research (see Laughlin & Wong, 1999). Perhaps philosophically or religiously, Laozi could be seen as one of the first proponents of feminism in human history.

Journal of Humanistic Psychology, Vol. 43 No. 1,
Winter 2003 64-85


"The reader will notice in the many passages where Lao-tzu describes the Master, I have used the pronoun 'she' at least as often as 'he.' The Chinese language doesn't make this kind of distinction; in English we have to choose. But since we are all, potentially, the Master (since the Master is, essentially, us) I felt it would be untrue to present a male archetype, as other versions have, ironically, done. Ironically, because of all the great world religions the teaching of Lao-tzu is by far the most female.”

From the introduction to the translation
by Stephen Mitchell




Tao Valley Spirit
Gu Shen Bu Si,
Shi Wei Xuan Pin.
Xuan Pin Zhi Men,
Shi Wei Tian Di Gen.
Mian Mian Ruo Cun,
Yong Zhi Bu Qin.


"The Valley Spirit never dies.
It is named the Mysterious Female.
And the Doorway of the Mysterious Female
is the base from which Heaven and Earth sprang.
It is there within us all the while;
Draw upon it as you will, it never runs dry.”

Tao Te Ching 6
(World Scripture, International Religious Foundation, Paragon House Publishing, 1995 p. 95.)


The Spirit in the Void never dies.
It is called The Mother-Deep.
The opening of The Mother-Deep is called the Root of Heaven and Earth. (*)
Ceaselessly, ceaselessly,
It nourishes and preserves:
Inexhaustible, without effort.

Tao Te Ching: Chapter 6
translated by Shrine of Wisdom (1924)

(*) SHRINE OF WISDOM says:
"The Mother is Tao 'conceived as having a name,' therefore She is the Root of Yang and Yin. Between the highest Heaven and the nethermost Earth is the fathomless Void where the forms of existence emerge from the opening of The Mother-Deep.”


"The Valley Spirit never dies
It is named the Mysterious Female.
And the doorway of the Mysterious Female
Is the base from which Heaven and Earth sprang.
It is there within us all the while.
Draw upon it as you will, it never runs dry.”

Tao Te Ching, Chapter VI,
Translated by Arthur Waley


The valley spirit never dies.
It is the unknown first mother,
whose gate is the root
from which grew heaven and earth.
It is dimly seen, yet always present.
Draw from it all you wish;
it will never run dry.

Tao Te Ching: Chapter 6
translated by Tolbert McCarroll


The spirit of the valley never dies;
This is called the dark female.
The entry into the dark female
Is called the root of heaven and earth.
Tenuous, it seems as if it were there,
Yet use will never exhaust it.

Tao Te Ching: Chapter 6
translation by D. C. Lau & Sarah Allan (Ma Wang Tui Manuscripts)


The Spirit of the Valley dies not,
it is called Mother-substance of the Deep.
The Door of Mother-substance of the Deep
is called the Root of Heaven and Earth.
Continuously, continuously,
It nourishes and preserves.
Use it,
Thy strength shall not fail.

Tao Te Ching: Chapter 6
translation by Isabella Mears (1922)


"The valley spirit never dies
Call it the mystery, the woman.
The mystery,
the Door of the Woman,
is the root
of earth and heaven.
Forever this endures, forever.
And all its uses are easy.”

Chapter 6, Tao Te Ching
Translated by Ursula K. Le Guin


"The Tao is called the Great Mother
empty yet inexhaustible,
it gives birth to infinite worlds.
It is always present within you.
You can use it any way you want.”

Translated by Stephen Mitchell, Chapter 6


"The life-force of the valley never dies—
This is called the dark female.
The gateway of the dark female—
This is called the root of the world.
Wispy and delicate, it only seems to be there,
Yet its productivity is bottomless.”

Dao De Jing, #6,
Translated by Roger T. Ames and David L. Hall


"The spirit of emptiness is immortal.
It is called the Great Mother
because it gives birth to Heaven and Earth.
It is like a vapor,
barely seen but always present.
Use it effortlessly.”

Tao Te Ching, Chapter 6,
Translated by J. H. McDonald


The valley spirit never dies
Call it the mystery, the woman.
The mystery,
the Door of the Woman,
is the root
of earth and heaven.
Forever this endures, forever.
And all its uses are easy.

Tao Te Ching: Chapter 6
translated by Ursula K. Le Guin


The valley spirit never dies;
It is the woman, primal mother.
Her gateway is the root of heaven and Earth.
It is like a veil barely seen.
Use it; it will never fail.

Tao Te Ching: Chapter 6
translated by Gia-Fu Feng & Jane English


The spirit of the valley never dies.
It is called the mystical female.
The door of the mystical female is the root of heaven and earth.
It seems to be continuously within us.
Use it, and it will never fail.

Tao Te Ching: Chapter 6
translated by Beck


The valley spirit is not dead;
They say it is the mystic female.
Her gateway is, they further say,
The base of heaven and earth.
Constantly, and so forever,
Use her without labour.

Tao Te Ching: Chapter 6
translated by Blackney


The breath of life moves through a deathless valley
Of mysterious motherhood
Which conceives and bears the universal seed,
The seeming of a world never to end,
Breath for men to draw from as they will:
And the more they take of it, the more remains.

Tao Te Ching: Chapter 6
translated by Bynner


The spirit of emptiness is immortal.
It is called the Great Mother
because it gives birth to Heaven and Earth.
It is like a vapour, barely seen but always present.
Use it effortlessly.

Tao Te Ching: Chapter 6
translated by Byrn


The spirit of the valley never dies.
It is called the subtle and profound female.
The gate of the subtle and profound female
Is the root of Heaven and Earth.
It is continuous, and seems to be always existing.
Use it and you will never wear it out.

Tao Te Ching: Chapter 6
translated by Chan

The valley spirit not dying
is called the mysterious female.
The opening of the mysterious female
is called the root of heaven and earth.
Continuous, on the brink of existence,
to put in into practice, don't try to force it.

Tao Te Ching: Chapter 6
translated by Cleary


The De is the immortal energy of the Dao,
its feminine aspect.
Its operation
is of pure Joy and Love, and fails never.
Heaven and Earth issued from her Gate;
this Gate is the root of their World-Sycamore.

Tao Te Ching: Chapter 6
translated by Crowley


The Valley energy never dies.
This is called 'fathomless female'
The channel of the fathomless female:
This is called the basis of the cosmos.
Silken! It's as if it abides.
Handle it gently.

Tao Te Ching: Chapter 6
translated by Hansen


"The Valley Spirit is undying.”
This is mysterious Femininity.
The Abode of mysterious Femininity:
This is the Root of Heaven and Earth.
It seems to endure on and on.
One who uses It never wears out.

Tao Te Ching: Chapter 6
translated by LaFargue

The valley spirit dies not, aye the same;
The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain.

Tao Te Ching: Chapter 6
translated by Legge


The valley spirit has no death
It is appropriately called the all-embracing female
The gateway of The all-embracing female
Is appropriately called the root of heavens and earth.
Continuous, soft, it looks like it exists —
It is infrequently used.

Tao Te Ching: Chapter 6
translated by Lindauer


The Spirit of the Valley never dies.
It is called the Mystic Female.
The Door of the Mystic Female
Is the root of Heaven and Earth.
Continuously, continuously, It seems to remain.
Draw upon it And it serves you with ease.

Tao Te Ching: Chapter 6
translated by Lin Yutan


The spirit of emptiness is eternal.
It is called"The Mysterious Woman.”
Her womb is called"The Source of Heaven and Earth.”
Dimly seen, yet eternally present
It is always there for you to use.
It's easy!

Tao Te Ching: Chapter 6
translated by Mabry


The valley spirit never dies.
It's named the mystic woman.
And the gate of the profound woman
is the root that heaven and earth sprang from.
It's there within us all the while;
draw upon it as you will, you can never wear it out.

Tao Te Ching: Chapter 6
translated by McDonald


The Tao is called the Great Mother:
empty yet inexhaustible, it gives birth to infinite worlds.
The Tao is called the Great Mother:
empty yet inexhaustible, it gives birth to infinite worlds.
It is always present within you.
You can use it any way you want.

Tao Te Ching: Chapter 6
translated by Mitchell


The valley spirit never dies. It is called"The mysterious female.”
The opening of the mysterious female Is called"The root of Heaven and Earth.”
The valley spirit never dies. It is called"The mysterious female.”
The opening of the mysterious female
Is called"The root of Heaven and Earth.”
Continuous, seeming to remain. Use it without exertion.

Tao Te Ching: Chapter 6
translated by Muller


Valley and the Spirit never die.' They form what is called the Mystic Mother,.
From whose gate comes the origin of heaven and earth.
'The Valley and the Spirit never die.' They form what is called the Mystic Mother,
From whose gate comes the origin of heaven and earth.
This (the origin) seems ever to endure.
In use it can never be exhausted.

Tao Te Ching: Chapter 6
translated by Ta-Kao


The heart of Tao is immortal, the mysterious fertile mother of us all,
of heaven and earth,
of every thing and not-thing.
Invisible yet ever present,
you can use it forever without using it up.

Tao Te Ching: Chapter 6
translated by Walker


The expansive transcendent power which resides in the median space, the virtue of the Principle, does not die.
It is always the same and acts the same, without diminution or cessation.
This virtue is the mysterious mother of all beings.
The doorway of this mysterious mother is the root of heaven and earth, the Principle.
Sprouting forth, she does not expend herself; acting, she does not tire herself.

Tao Te Ching: Chapter 6
translated by Wieger


The Spirit of the Fountain dies not.
It is called the Mysterious Feminine.
The doorway of the Mysterious Feminine
Is called Root of Heaven-and-Earth.
Lingering like gossamer, it has only a hint of existence;
And yet when you draw upon it, it is inexhaustible.

Tao Te Ching: Chapter 6
translated by Wu




The Tao Te Ching stands alone in explicitly speaking of Tao as The Mother of the World


Tao
The Tao that can be told
is not the eternal Tao.
The name that can be named
is not the eternal Name.
The unnamable is the eternally real.
Naming is the origin
of all particular things.
Free from desire you realize the mystery.
Caught in desire, you see only the manifestations.
Yet mystery and manifestations
arise from the same source.
This source is called darkness.
Darkness within darkness.
The gateway to all understanding.


Tao Te Ching: Chapter 1
translated by Stephen Mitchell


The Tao is called the Great Mother
empty yet inexhaustible,
it gives birth to infinite worlds.
It is always present within you.
You can use it any way you want.


Tao Te Ching: Chapter 6
translated by Stephen Mitchell


The "Tao Te Ching," "The Book of the Way and its Virtue," is one of the major source texts in Chinese Taoism. It contains 81 short poems or "chapters," and was probably compiled in the 6th-5th c. B.C.E., as a collection of sayings passed down from a much older, oral tradition. The name of its anonymous auther, Lao-tzu, means simply "old master.” According to the commentator Ellen M. Chen, "of all the ancient classics still extant, the Tao Te Ching alone draws its inspiration from the female principle.”

"The reader will notice in the many passages where Lao-tzu describes the master, I have used the pronoun 'she' at least as often as 'he.' The Chinese language doesn't make this kind of distinction; in English we have to choose. But since we are all, potentially, the Master (since the Master is, essentially, us) I felt it would be untrue to present a male archetype, as other versions have, ironically, done. Ironically, because of all the great world religions the teaching of Lao-tzu is by far the most female. Of course you should feel free, throughout the book, to substitute 'he' for 'she' or vice versa.”

From the introduction to the translation
by Stephen Mitchell


"Tao as the Great Mother and the Influence of Motherly Love in the Shaping of Chinese Philosophy

One important aspect of thought in the Tao Te Ching, the significance of which has been so far neglected, is its emphasis on the feminine. Of all ancient Chinese classics, the Tao Te Ching stands alone in explicitly speaking of Tao as The Mother of the World (25): It is the dark female animal (6); to reach union with Tao man need to abide by the female (28); the female animal overcomes the male animal by its stillness (61).”

Ellen Marie Chen, History of Religions, Vol. 14, No. 1 (Aug., 1974), pp. 51-64


Concepts in other cultures that correlate with Qi

Yu Huan Zhang & Ken Rose, A brief history of Qi
"The ancient Hindus wrote of prana, the invisible 'breath of life' that they cultivated through Yoga. Ancient Greeks described a concept which in several important aspects parallels the Chinese notion of qi with the word 'pneuma.' Like the Chinese qi, this Greek word is often translated into English as 'breath'— with similar misleading results. The Greek pneuma, like the Chinese concept of qi, was a complex idea that blended spiritual and material aspects of the vital essence of life into a comprehensive description of that without which life itself could not exist...

Also like qi in ancient China, pneuma was an important concept in ancient Greek medicine. It too was the substance with which people filled their lungs ('pneumon' in Greek). But like its Chinese counterpart, the Greek pneuma represented an even more vital substance. It took on the meaning of the breath of life, breathed into mortals by the gods.”

Yu Huan Zhang & Ken Rose, A Brief History of Qi
Trade Paperback Book, 2001, pp. 15-16

"There must be some primal force, but it is impossible to locate. I believe it exists, but cannot see it. I see its results, I can even feel it, but it has no form.” (Zhuang Zi, Inner Chapters, Fourth Century B.C.E.)
"Qi means air, breath, or vapour—originally the vapour arising from cooking cereals. It also came to mean a cosmic energy. The Primordial Breath is a name of the chaos (state of Unity) in which the original life force is not yet diversified into the phases that concepts of yin and yang describe.” (Kathleen Kuiper, The Culture of China, 2011, p. 103)
"Qi likewise is difficult to translate. The dictionary gives many meanings, including 'air', 'gas' and 'vapour'. To the early Chinese naturalists, this term seemed to bear some resemblance to what we now call 'matter-energy', corresponding in a way to the pneuma of the ancient Greeks and the prana of the ancient Hindus.” (Peng Yoke Ho, Li, Qi and Shu, 2002, p. 3)
"In every part of the world, already thousands of years ago, humans have speculated about some kind of life force. In China it is called qi (also spelled chi), in India prana, in ancient Greece pneuma, in Latin spiritus, and in Hebrew ruach. There are hundreds of life energy beliefs, which have many similarities. This encyclopedia presents and explains them all, showing their similarities, but also their differences.” (Book Description: Life Energy Encyclopedia: Qi, Prana, Spirit, and Other Life Forces around the World, Stefan Stenudd, 2009)
"In Eastern philosophy qi is also called prana and it is known that the body's natural production of prana increases through the raising of the kundalini energy via meditation and a yogic lifestyle. Because qi or prana runs on the neutrino level, it is very difficult to detect as qi is what fills the 99% of space in each atom.” Prof. Lu Zuyin, Scientific Qigong Exploration: The Wonders and Mysteries of Qi, 1997
"The scientific experiments introduced in this book (Scientific Qigong Exploration) opens up new doors for great scientific breakthroughs in the 21st century... Dr. Yan Xin's experiments indicate that our consciousness carry tremendous energy and information, and that qi energy can change DNA and RNA—an implication that human beings can completely redesign their life toward better health, longevity and even immortality. This is a book any visionary scientists and social scientists must read. Great minds will eventually be able to see the implications and set to work on unearthing the treasure of qigong for the common good.” Jing Lin, Associate Professor, University of Maryland
"The experiments themselves are kind of dry reading but the implications they have on the potential for human growth are staggering. And the scientists who conducted these experiments are not people who are easily swayed by whimsical tales and flights of fancy, they are hard core scientists and physicists who are among the top the Chinese have to offer.” Anthony D. Statler





Qi: "When it goes into man's chest, the man becomes a sage"

Spiritual Education
"What, if any, are the equivalent Chinese terms for 'spirit' and 'spirituality'? A brief consideration of this question provides some helpful background for understanding how the spiritual dimension of human life is conceptualized and expressed by the Chinese.

Etymologically, in Chinese 'it is probably qi that bears the closest resemblance to 'spirit' (Adler 1997). A simple comparison shows the basis for this judgment. According to Barnhart, 'The original English use of spirit are mainly derived from passages in the Vulgate, in which Latin spiritus is used to translate Greek pneuma and Herbrew ruah' (1999; 1047). Holl gives the original meaning of ruah as 'air in movement' (1998: 8), while Adler highlights 'the analogous words in Hebrew, classical Greek, and Sanskrit (ruach, pneuma, and prana) that similarly cover the range of meanings from wind and breath to spirit' (1997).

The original pictograph for the Chinese character qi consists of three roughly horizontal strokes representing parallel layers of clouds arising from the condensation of moisture. It thus denotes 'air, vapour, gas' (Lindqvist 1991: 172). Later, the pictograph for rice was inserted under the original strokes, probably to show the 'vapors' rising out of a saucepan of boiling grain (172). This composite pictograph became the present character for qi. Pas and Leung speculated that, in a natural extension of meaning, qi as vapours came to mean 'breath' (which in winter is very similar to steam). Because in many cultures 'breath' signifies 'life,' a further extension became understandable: 'vital spirit, vitality, vital breath, life energy, vital force' (1998:78). They stress the parallels qi has in other traditions, particularly regarding the fact that the same vital principle or energy that qi represents is supposed to course through both the cosmos and individual beings, quoting Mair's judgment that 'The same concept exists in the Indian tradition as prana, in the Greek tradition as pneuma, in the Latin tradition as spiritus, and in the Hebrew tradition as ruah' (Mair, quoted in Pas and Leung 1998:78).

Qi is a central term in both Daoism and Confucianism, the two dominant Chinese intellectual traditions influencing all aspects of life, from health to medicine, martial arts, fengshui (geomancy), to literature and various fine arts. A multiplicity of terms have been used for translating qi into English, including 'ether, elan vitale or vital force, humour, breath or psychosomatic force' (Lai 2001:446), but often it is simply left untranslated. Interestingly, qi is seldom translated as spirit, suggesting that, despite the commonalities, there are also important differences between the two.

In its most generalized sense, qi denotes 'the primal stuff out of which everything else in the universe condenses' (Van Norden 1996: 227). Its all-encompassing nature is exemplified by the following extracts from the ancient classis Guanzi:

'the qi of all things changes and thus becomes life'; 'when qi goes to the ground, grain grows; when it goes into the heavens, there emerge constellations; when it floats in the air, it becomes ghosts and spirits; when it goes into man's chest, the man becomes a sage,' and 'therefore when there is qi, there is life; when there is no qi, there is death.' (quoted in Tang, 1991:21)"

Cathy Ota, Clive Erricker, Spiritual Education
Sussex Academic Press, pp. 154-55




"The qi must have something to do with the pneuma mentioned by Jesus"

Spirit and Qi

"In Christianity the Spirit is God permeating God's own creation. According to the creation study in the Hebrew Scriptures, 'a wind [spirit] from God swept over the face of the waters' in the beginning of creation (Gen. 1:2).. Hence, the primary mission of the Spirit has to do with life, creating it, sustaining it and directing it towards its future destiny. The Spirit is the source of life, not only of the present life but of eternal life as well. The Spirit is within creation, but is not conditioned by creation.

Chinese theologians Chang Chun-shen and C. S. Song suggest that this Sprit is what the Chinese would call qi—air, breath and spirit. According to the teachings of Confucianism and Taoism, qi is the material origin of all things; it is at the same time the origin of the life-force and energy moving into action. Or rather it is in itself equipped with life-giving properties and energy for action. The following is a standard expression of qi:

Ch'i [qi] fills the space between heaven and earth. Heaven and earth themselves, all things between heaven and earth, are all constituted by ch'i. Because of ch'i everything between heaven and earth moves, changes, and functions. It itself moves and moves all things. It is the subject of changes and movements and the origin that causes them. Human beings and animal-plant life also consist of ch'i. The human body is filled with ch'i which comes and goes. The ch'i within the human body and the ch'i outside it are the same ch'i and interpenetrate one another.

The qi must have something to do with the pneuma mentioned by Jesus. 'The pneuma [air, wind or spirit] blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes' (Jn 3:8). This is the mystery of pneuma and qi. It is wind as well as spirit. It moves and works like wind, blowing where it wills. This actually is similar to the Old testament concepts of 'soul' and 'breath' and 'soul'.”

Zhihua Yao, In the Power of the Spirit
Tripod 91 (Jan.-Feb. 1996), pp. 29-30




"Chi serves as the mysterious bridge between God and humanity.”

A New Day: Essays on World Christianity in Honor of Lamin Sanneh
"Chi and the Christian understanding of the Holy Spirit share many commonalities. The Old Testament ruach and the New Testament pneuma carry the same ambiguity of multiple meanings, as does Chi, such as 'breath, air, wind or soul.' The word ruach has its etymological origin in air, which manifests itself in two distinctive forms; that of wind in nature and that of breath in living things. Because God as Spirit manifests herself as wind, or ruach, she is also Chi...

The cosmic dimension of Spirit is expressed in the idea of Chi, the vital energy which is the animating power and essence of the material body. The Spirit is also breath in living things. Breath is none other than wind, the movement of air or ether in the living, which is also Chi. While wind brings nature to life, breath makes the living alive. In the Hebrew Scriptures, God's breath is identified with life-giving power (Genesis 6:17, Num. 16:22, Ps. 104:29; Eccles. 3:1, Isaiah 37:6 etc.) and the Spirit becomes a life-giving power in the birth of Jesus (Matthew 1:18-20; Luke 1:15, 35, 37). In these passages, we notice that Chi, the vital energy, which has her origin in God, is the life force of living creatures. Human beings live and die because of the breath of life, Spirit or Chi, which penetrates our entire bodies. If healing is associated with the circulation of Chi, it is certainly true that the Spirit as breath is not only the power that sustains and restores life but also the power that changes and transforms all living things. Therefore, it is important to allow Chi not only to heal our physical bodies, but also our mental and spiritual entities as well. All these concepts emanate the life giving Spirit which is in all things and is the Spirit God has provided us. It is the spiritual energy which inhabits all of us as it is an utterly dynamic living and vital force. Chi serves as the mysterious bridge between God and humanity.

Chi, like pneuma, is translated as 'breath,' 'energy,' 'ether' or 'material force,' but is better rendered as 'matter-energy.' Chi is pervasive in the universe, giving rise to all things, endowing them with life and energy. It is a substrative psycho-physical reality underlying the world as it appears to our consciousness and corresponding in a way to the pneuma of the ancient Greeks. The Great Ultimate is full of Chi. Chi is not only all-pervasive reality but also undifferentiated singleness. According to this concept of Chi, the distinction between wind and breath is simply one of modes of manifestation. Chi is the essence of all life and all existence. Without Chi, life does not exist and if there is no Spirit, nothing living can exist. God as the life-giving spirit is the proper source of life and strength. In a derivative sense, ruach also denotes the life-force of the individual (Judges 15:19) and of the group (Num. 16:22).

Chi is the ultimate reality and is immanent in all things. Because all things in the universe consists of Chi, no being can exist apart from Chi. There is no place where there is no Chi; the sky, the sun and the moon are accumulated Chi. This notion of the Spirit as Chi assists us in reaffirming the idea of divine immanence or Immanuel, God is with us. Due to interchangeability of Chi and Spirit, the concept can be captured in the combined term of Spirit/Chi. This means that God is in all things, which allows one to realize that everything exists in God and that everything exists because of God.

Andrew F. Walls, Akintunde E. Akinade, A New Day
Peter Lang Pub Inc (Jun 15 2010) pp. 293-95




Question: "Is the Kundalini the same force that exists all around us as the Chinese call Chi?"

The Paraclete Shri Mataji (Mar 21, 1923 - Feb 23, 2011)
Mar 21, 1923 — Feb 23, 2011
Shri Mataji Nirmala Devi was
Christian by birth, Hindu by
marriage, and Paraclete by duty.
"The Paraclete represents direct,
intimate divine intervention,
supporting and teaching
believers and challenging the
world, as Jesus did.” (D. Stevick
Jesus and His Own, 2011, 290)
“The Chinese, what they have written, it's correct. But Chinese also don't know who is Lao-Tse, can you imagine?

Lao-Tse is the man who talked about this thing, He's the one who told them about Kundalini and they don't know who is Lao-Tse. Especially in America, I don't know what sort of Chinese live here.

It's such a great source of knowledge, and what they have said is a perfect thing.

But everything gets integrated in Sahaja Yoga. All the knowledge, all the scriptures, everything gets integrated. Absolutely integrated because out of light you see the truth in all of them. There is truth in everything, there is truth in every religion.

But religion now has become money-oriented, or also power-oriented, so it's gone off.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Lecture, New York, USA, 1999


Tao Te King: The Holy Book of Tao
"He dwells in inner abundance
and not in outward appearance.
He does not cling to the shell
and lives solely from the essence
(38)

In the Tao Te King, Lao-tse constantly emphasises how foolish it is to strive for honour, riches and esteem. Wisdom consists in becoming without desires and living modestly in natural simplicity. In the stillness of inner seclusion the wise one experiences his oneness with the Tao, the eternal mother of the universe. As its child, he trusts in its support and security beyond death since:

He who has found his mother,
knows himself as her child.
Knowing himself as her child,
he remains constantly close to The Mother,
when the body wanes, he is without peril.
(52)

Having thus returned to one's true, original nature, one's whole essence resides in harmonious unison with the all-embracing wholeness of existence. It reveals itself in the nature of a bird, which sings out of inner freedom and lives in coessential balance with heaven.

Lao-tse recommends us to follow the way of heaven, to practise non-action and thus let the power of true virtue act within us. For heaven is without action but is the cause of all things, literally: 'Wei-wu-wei', acting non-action.

He who is rooted in Tao and lives in unison with the harmonious movement of heaven becomes a revelation of Tao in the world and attains immortality beyond death.

If one possesses the eternal mother of the world,
one can persist eternally.
I call this: deeply rooted and well-founded in Tao.

This means:
eternal life and endless contemplation.”

Tao Te King: The Holy Book of Tao
Zensho W. Kopp, Books on Demand (September 9, 2011)


Change Your Thoughts, Change Your Life: Living the Wisdom of the Tao
"It's vital that you spend a few moments each day getting to know your (and my) eternal Mother, which you can do by simply acknowledging her presence and silently communicating with her. Once you decide to know and honor her, you'll begin to change the way you look at all of her children, including yourself. You'll view all of the 10,000 things as offspring of The Mother, and you'll look beyond the temporariness of their appearances to see the Tao unfolding. This is what Lao-tzu means when he asks you to know the children not as separate from their Mother, but as The Mother herself. So see all of creation as originating in The Mother, and then 'go back and hold on to' her.”

Change Your Thoughts, Change Your Life: Living the Wisdom of the Tao
Wayne W. Dyer, Hay House (January 1, 2009) p. 254


“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, 1999—London, UK




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THE APOCALYPSE OF THE SPIRIT-PARACLETE
The fulfillment of the promised divine eschatological instruction
“The original meaning of the word ‘apocalypse’, derived from the Greek apokalypsis, is in fact not the cataclysmic end of the world, but an ‘unveiling’, or ‘revelation’, a means whereby one gains insight into the present.” (Kovacs, 2013, 2) An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
Shri Mataji
Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.
“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
Stephen E. Witmer, Divine instruction in Early Christianity   
F. B. Meyer, Love to the Utmost Robert Kysar, John, the Maverick Gospel 
Danny Mahar, Aramaic Made EZ Lucy Reid, She Changes Everything
David Fleer, Preaching John's Gospel: The World It Imagines Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology
George Ladd, A Theology of the New Testament In Spirit and Truth, Benny Thettayil
Jesus and His Own: A Commentary on John 13-17 Marianne Meye Thompson, The God of the Gospel of John
Eric Eve, The Jewish Context of Jesus' Miracles D. R. Sadananda, The Johannine Exegesis of God: an exploration into the Johannine understanding of God
Michael Welker, God the Spirit Georg Strecker, Theology of the New Testament
Tricia Gates Brown, Spirit in the writings of John Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Robert Kysar, Voyages with John: Charting the Fourth Gospel John F. Moloney, The Gospel of John
Harvey Cox, The Future of Faith Robert Kysar, John
Robert E. Picirilli, The Randall House Bible Commentary George Ladd, A Theology of the New Testament 
“The teaching of the Paraclete, as the continuation of Jesus' teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction.”
Stephen E. Witmer, Divine instruction in Early Christianity

“Jesus therefore predicts that God will later send a human being to Earth to take up the role defined by John .i.e. to be a prophet who hears God's words and repeats his message to man.”
M. Bucaille, The Bible, the Qur'n, and Science

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

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

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

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

“The functions of the Paraclete spelled out in verses 13-15... are all acts of open and bold speaking in the highest degree.”
David Fleer, Preaching John's Gospel

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

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

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

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

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

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

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

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

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

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

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

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

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

“This utopian hope, even when modestly expressed, links Jesus and the prophets to a much wider history of human longing.”
Harvey Cox, The Future of Faith

“Because of the presence of the Paraclete in the life of the believer, the blessings of the end-times—the eschaton—are already present.”
Robert Kysar, John

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

“The Kingdom of God stands as a comprehensive term for all that the messianic salvation included... is something to be sought here and now (Mt. 6:33) and to be received as children receive a gift (Mk. 10:15 = Lk. 18:16-17).”
G. Ladd, A Theology of the New Testament


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

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

THE MOTHER: Messiah-Paraclete-Ruh
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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