"What we need today is a conscious effort to see the thread connecting all"Swami Tyagananda


HARMONY OF RELIGIONS
Swami Tyagananda

Swami Tyagananda is the associate minister of the Ramakrishna-Vedanta Society in Boston. The following article is from a talk he gave in Harvard University on April 8, 2000.

Harmony is a precondition for peace, and peace opens the door to joy. All of us know this from our own experience. In matters of health or study, work or worship, harmony is what we strive to achieve. When harmony is lost, the result is stress and anxiety, pain and sorrow.

Religions of the world have contributed to the loss of social harmony, often because there are simply so many of them and they seem at variance with one another. The distrust and conflict between religions is sad and strange. Considering the fact that all religions deal with the same basic human problems, we would expect the world's religions to be in the forefront of promoting harmony—not only among themselves but also at every level of society. Sometimes religions do work together to promote harmony, but the harmony that is achieved is too fragile to withstand disruptive social forces.

The oldest religious sentiment ever expressed is perhaps the statement on religious harmony found in the ancient Vedas: Ekam sat, vipra bahudha vadanti," Truth is one; sages call It by various names.”

The same sentiment has since then echoed and reechoed in the corridors of time, amplified by enlightened persons of different religions in different parts of the world. As the pagan Roman thinker Quintus Aurelius Symmachus said to St. Ambrose, the dogmatic bishop of Milan: "The heart of so great a mystery cannot ever be reached by following one road only.”Ibn 'rabi, the great Sufi mystic of thirteenth-century Spain, wrote this in his book Tarjuman al- shwaq ("The Interpretation of Divine Love"):

My heart is capable of every form,
A cloister of the monk, a temple for idols,
A pasture for gazelles, the votary's Kaba,
The tables of Torah, the Koran.
Love is the creed I hold: wherever turn
His camels, love is still my creed and faith.

Yet despite these broad, universal sentiments expressed by enlightened beings from different religious traditions, the simple but tragic truth is that humanity as a whole has not yet come to terms with religious plurality. Faith traditions other than one's own are frequently seen as threats. Religious differences still rankle and continue to produce disharmony, misunderstanding, and mutual distrust.

Part of the problem is the very concept of religion.

What is religion? If we look at the many ways"religion"Is defined, we find that the term covers so wide an area that virtually anything can be called a"religion.”There are also varying ideas of what it means to be religious. Since every religion has its own book or prophet as the supreme authority and is believed to be complete in itself, sometimes even communication between one religion and another becomes difficult or is considered unnecessary.

Given all these problems, there is this additional issue of religious plurality. Whichever way religion may be defined and whatever may be the nature of practicing it, we need to find some way to make sense of the different versions of religion that exist all over the world.

Through the centuries people have adopted different approaches to solve this problem. These approaches can be broadly classified into four categories: (1) exclusivistic approach, (2) inclusivistic approach, (3) syncretistic approach, and (4) pluralistic approach. Let us take a brief look at each of these approaches.

Exclusivistic Approach

The easiest way to dispose of all the questions concerning religious plurality is to deny it altogether. Only one religion is true. The other so-called religions are false or misguided, and do not really deserve to be called"religions.”Obviously, the underlying message is that"my religion"Is the one"true religion.”An implied corollary to this is the idea that if the world were to be united by one religion, that religion could only be"my religion.”

The Archbishop of Canterbury refused to attend the World's Parliament of Religions at Chicago in 1893 because, he said,

The Christian religion is the one religion. I do not understand how that religion can be regarded as a member of a Parliament of Religions without assuming the equality of the other intended members and the parity of their positions and claims.

Every religion has at least a few followers holding such exclusivistic views. Although we call such people"fundamentalists," there is nothing really"fundamental"About the views they hold. We know from history—ancient as well as recent—that these exclusivistic views have produced hatred and violence, death and destruction.

There have been, of course, people in different traditions who have spoken out against exclusivism. In a council held in Buffalo, New York in 1805, Red Jacket, a Native American chief, is reported to have asked a missionary," Brother, if there is but one way to worship and serve the Great Spirit, if there is but one religion, why do you white people differ so much about it?”The same question was asked by Swami Vivekananda in 1900 in a lecture he gave in Pasadena, California:

If the claims of a religion that it has all the truth and God has given it all this truth in a certain book were true, why are there so many sects?

Vivekananda went on to say that if God had put all the truth in certain books, He did not give us those books to quarrel over. But that is precisely what we have done for centuries. All this goes to show that any attempt to bring all humanity to one method of thinking in spiritual matters has been a failure and always will be a failure.

Inclusivistic Approach

The inclusivistic approach is based on the belief that one religion—and, of course, it is always"my religion"—is the fulfillment of what is best and true in others. Those who take the inclusivistic approach will admit that there must be some divine purpose for the existence of many religions. The other religions cannot be totally false or misguided; they do have some element of truth—the fullness of which is, however, most clearly revealed in"my religion"Alone.

People who follow this approach tend to believe that other religions are based on knowledge derived from human reason, not on divine revelation and are, therefore, inadequate and incomplete. A few among the less conservative Christian theologians have put forward a subtler form of this argument which accepts a kind of progressive or"hidden"revelation in all religions.

Some Muslim theologians argue that historically Islam is God's most recent revelation, so Judaism and Christianity are not false religions but are"preparations"for the final revelation of the Prophet Muhammad. A similar idea was put forth by a bishop more than a hundred years ago before the Chicago Parliament of Religions began. He wrote: "Civilization, which is making the whole world one, is preparing the way for the reunion of all the world's religions in their true center—Jesus Christ.”

A few Hindu thinkers have begun to claim in recent years that their religion covers so vast a metaphysical spectrum that virtually every ideal found in other religions has already a counterpart in their own religion. This is another example of how inclusivism functions.

The inclusivistic approach is found offensive—or at least irritating—by most people, because it tends to undermine the special identity and uniqueness of every religion other than one's own. To give a secular example of the inclusivistic approach, let me draw your attention to an article which appeared in the January edition of Smithsonian, where it was suggested that Rhode Island—being too small to merit existing as a state by itself—should be made a part of Connecticut. The Rhode Islanders were furious and responded with a flurry of letters to the editor protesting the trivializing of their state. One reader suggested that instead of Rhode Island being made a part of Connecticut, Connecticut was welcome to become a part of Rhode Island. This is the kind of response inclusivism provokes even in the lofty field of religion. We're tempted to say," Why should my religion be 'included' as a part of some other religion? My own religion is broad enough to include or swallow all other religions!"Such rhetoric is clearly not a pointer to peace, individual or collective.

Syncretistic Approach

Some people feel that every existing religion in its present form has certain limitations. Those who follow the syncretistic approach recognize the diversities in religion but hold that these are not antagonistic to one another. They believe that a new religion will eventually emerge, or can be created, by combining the strong points of every religion and omitting their weak points.

This approach was followed by Akbar, India's sixteenth-century Mughal emperor. Akbar's syncretism produced Din-ilahi, a religion which was a pantheistic monotheism—a hotchpotch of elements borrowed from Islam, Christianity, Hinduism, Jainism, and Zoroastrianism. As a religion it failed, but it had a few short-term beneficent political results. It produced unity of sorts in Akbar's kingdom and improved law and order for some time. This new religion's failure as a common religion meant for all is understandable because, as we have seen before, it is impossible to tie down humanity to just one way of approaching God.

Many today are trying to repeat this four-century-old experiment at the individual level. They create their own sort of"cafeteria"religion—picking up something from Buddhism here, a little Hinduism there, a little from the Native American tradition, and then topping it off with Christianity and Santa Claus. For many, creating a religion in the way that you would pick up spare parts at an automobile junkyard is appealing because you can discard what's uncomfortable and keep what's convenient and pleasant. This might provide a feel-good sensation for some time, but that's about all it can do. When we are faced with crises that touch the deeper core of our personality, this kind of self-created superficial"religion"can't provide the strength and substance that we both need and want.

This does not mean, of course, that we should never combine in our own religious practice elements from other religious traditions. We can do so and it can actually serve to strengthen our core religious beliefs. But, when we do so, it must be done intelligently, so that our spiritual practices form an integrated whole supported by a metaphysically sound way of life. The key words here are integration and harmony. If our religious life is guided by these principles, we are taking the"harmonious approach," which we shall discuss shortly.

Pluralistic Approach

The pluralistic approach not only acknowledges religious diversity but also accepts that each religion is completely valid according to its own terms and concerns. This is, I believe, the only approach acceptable to thoughtful, reasonable men and women in today's world. But this approach also poses serious challenges at both the individual and the collective levels. In countries where secular constitutions have been adopted, religious pluralism has become one of their most serious socio-political problems. The separation of church and state has its benefits, of course, but it has also raised questions regarding, for instance, how much or how little the government can do in enforcing laws that go counter to the tenets of a religion. Or take the hotly debated questions regarding prayer in schools, abortion, or even the theory of evolution versus creationism.

Owing to the comprehensiveness of the pluralistic approach, it allows several"sub-approaches"within its fold. Let's take a quick look at some of these.

Noncommittal approach. This is the approach followed by many people today. They say that since we have to live together anyway, let us develop mutual respect and a spirit of toleration for the sake of collective peace and welfare. Let religion remain every individual's personal affair. There is no need to make a parade of it in society where it is almost certain to clash with other religions. Let us be religious inside the home and be secular outside of it. In pluralistic countries such as the United States and India, this is the approach followed by the government and it has been incorporated in the constitutions of these countries.

Dialogic Approach. This is another way of responding positively to religious diversity. There are many people who hold that it is better not to have predetermined answers concerning the truth or superiority of any religion or the relationship between various religions. What is essential is to have real dialogue with those of other faiths in a spirit of mutual respect, fellowship, and creative openness. We must learn how to genuinely listen to others' viewpoints with unprejudiced minds. This dialogic interaction may eventually produce greater understanding of one another. Those who take the dialogic approach believe that the final picture regarding the relationship between religions may turn out to be quite different from what any of the participants in the dialogue have envisioned.

Many traditions today actively promote religious dialogue, as is evident from a large number of interfaith groups in pluralistic countries, such as the United States, Canada, England and India.

Harmonious Approach. This approach has the unique advantage of fulfilling the aspirations of all concerned without destroying anyone's innate faith. The harmonious approach respects religious diversity. It appreciates the special identity of every religion and finds a way through which all religions can join hands to celebrate the diversity while, simultaneously, recognizing the unity that brings them together. The harmonious approach thus has the potential to produce not only collective peace but also individual growth and maturity.

The harmonious approach is based on the following three principles:

(1) All religions have the same ultimate purpose, namely, transcendence; everything else is secondary. Stripped of all theological trappings, every religion aims to transcend human limitations to contact the reality beyond.

(2) There is only one transcendent, ultimate reality which is known by various names, which may be perceived as having various attributes, and which manifests in various forms or as formless.

(3) The ultimate Reality can be attained through various ways developed by the world religions. Every religion has the inherent power to take its followers to the supreme consummation of human life.

In practical terms, these three principles mean that the world's religions are not contradictory or antagonistic to one another but complementary. No one need change one's religion for another or persuade others to change their religion for one's own. Every religion is equally true and authentic.

Saying that all religions are equally true and authentic does not, of course, mean that"All religions are the same"or that"differences are merely superficial.”Every religion has a bent, a characteristic feature, a unique trait. For instance, the dominant characteristic of Islam is its spirit of equality and brotherhood; of Judaism—its emphasis on tradition and the importance of family; of Christianity—the love and sacrifice exemplified by Christ; of Buddhism—its stress on renunciation, compassion, and rationality; of Hinduism—its principle of the basic unity of the universe in consciousness, its insistence on the need for direct mystical experience, and its spirit of acceptance of views different from its own.

At the same time, saying that every religion has its own uniqueness does not mean that religions have nothing to share with one another. There are a great many things to share and learn, and if we really put our minds to this, we shall find that the religions of the world have a lot more in common than we suspect.

In spite of the diversity and the differences, no one can deny that religions do share certain common characteristics such as concern for the existential problems of humanity, transcendence, ultimacy, holiness, fellowship, and the symbolic expression of inner experience. The harmonious approach consists in recognizing this common ground and enriching our own spiritual life by absorbing the best elements of other religions while remaining steadfast in our own.

Ramakrishna, a nineteenth-century Indian saint, is perhaps the best-known symbol of the harmonious approach. Both through his life and teachings he showed that it is possible to remain faithful to one's own faith while opening one's heart to the inspiration that comes from other faiths. It is possible to be aware of the harmony underlying all religions but maintain a special relationship with one's own.

The harmonious approach teaches us that"my religion"doesn't become greater if it is accompanied by hatred for all others. When true love awakens in the heart, it doesn't leave any room for hatred. The two can never stay together. It is possible for us all to live together in the global family of religions with mutual sharing, love and cooperation.

At some point we may all come to realize that the different religious traditions—or"labels"such as Christianity, Islam, Judaism, Buddhism and Hinduism—are really walls dividing the total religious consciousness of humanity. These walls are necessary, for they do have their utility. Ramakrishna explains this with the example of a hedge to protect a tender, growing plant from stray cattle. Once the plant grows up into a sturdy tree, the hedge is no longer necessary. In fact, it could even be a hindrance. Similarly, religious traditions protect a person from negative influences. Soon, however, the person must evolve and outgrow the necessity of this confinement. Beyond the walls separating one religion from another lies the realm of religion without frontiers, the limitless expanse of the Religion beyond all religions—the religion with a capital"R.”

From Harmony to Universality

It is possible to view every religion of the world as an expression of the transcendent aspect of religion. The truth every religion represents is an expression of the absolute Truth. It is the transcendent aspect of religion that can be called the religion with a capital"R"or the Religion beyond all religions. It not only transcends every religion but also pervades every one of them. It is the totality of religions.

Vivekananda described this transcendent aspect of religion in the following words:

That one eternal religion is applied to different planes of existence, is applied to the opinions of various minds and various races. There never was my religion or yours, my national religion or your national religion; there never existed many religions, there is only the one. One infinite religion existed all through eternity and will ever exist, and this religion is expressing itself in various countries in various ways.

All religions are expressions of the Religion beyond religions. Every religion is true and authentic, and they all have a thread of harmony connecting them. This thread can be discovered and the underlying harmony can be experienced by truly religious people.

The phrase"truly religious"Is, of course, open to interpretation. Vedanta would say that"religious"Isn't a valid term for those who merely believe in some dogma or accept some Savior. True religion (to quote Vivekananda again)

is not talk, or doctrines; nor is it sectarianism... It is the relation between soul and God... Religion does not consist in erecting temples, or building churches, or attending public worship. It is not to be found in books, or in words, or in lectures, or in organizations. Religion consists in realization... [We] must realize God, feel God, see God, talk to God. That is religion.

Doctrines, dogmas, rituals, books, temples, churches are important and have their utility, but they are only"secondary details"of religion. The primary aspects of religion are the supersensuous experience of God, and our efforts to get this experience and to live by the implication of our relationship with God. Thus religion is not a bunch of dogmas or beliefs to be accepted on faith, but an active search for one's own spiritual roots which culminates in the direct experience of God.

What we need today is a conscious effort to see the thread connecting all religions, forming a beautiful garland adorning the Supreme Being, who is neither a Christian, nor a Jew, nor a Muslim, nor a Buddhist, nor a Hindu, nor belonging to any religion whatsoever. All belong to Him, but He transcends all.

When the spirit of religious harmony animates our soul and the awareness of the Religion beyond religions pervades our consciousness, life will hold a new, richer meaning for us. Then the following words of Swami Vivekananda will find a ready resonance in our hearts:

I accept all religions that were in the past, and worship with them all; I worship God with every one of them, in whatever form they worship Him.... Is God's book finished? Or is it still a continuous revelation going on? It is a marvelous book—these spiritual revelations of the world. The Bible, the Vedas, the Koran, and all other sacred books are but so many pages and an infinite number of pages remain yet to be unfolded. I would leave it open for all of them. We stand in the present, but open ourselves to the infinite future. We take in all that has been in the past, enjoy the light of the present, and open every window of the heart for all that will come in the future. Salutations to all the prophets of the past, to all the great ones of the present, and to all that are to come in the future!

HARMONY OF RELIGIONS
Swami Tyagananda




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. 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.
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, Santa Cruz, USA—1 October 1983


“But there is a Primordial Mother which was accepted by all the religions; even the Jews had it... In India, this is called as Adi Shakti. In every religion they had this Mother who was the Primordial Mother.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
TV Interview, Los Angeles, USA—11 October 1993


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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