"The Goddess's role as the dispeller of illusion who helps one achieve liberation (moksa) is indeed fundamental to her identity"

The Rise of the Goddess in the Hindu Tradition
"Since the symbolic complex that this study explores is largely related to issues of cosmogony and cosmology, we will focus only on those aspects and functions of the Great Goddess that are most clearly and directly related to such issues. Some may object that the present study does not pay enough attention to the Goddess's important soteriological functions. The Goddess's role as the dispeller of illusion who helps one achieve liberation (moksa) is indeed fundamental to her identity. Yet this role is essentially epistemological, for in such contexts the Goddess's salvific power is related to her identity with spiritual knowledge (vidya) or her ability to grant or lead one to such knowledge. The principles with which this study is concerned, on the other hand, are not primarily epistemological but are, generally speaking, ontological; that is, they are structures that are portrayed as structures of being, not knowing. This study will therefore address the soteriological functions of the Goddess only when they are relevant to the project at hand.”

“The term prakrti has several meanings, including 'original or primary substance,' 'nature, character,' 'fundamental form, pattern, standard,' 'the original producer of the material world, Nature, ' and ' goddess, the personified will of the Supreme in the creation.' 1 Thomas Coburn observes that the best way to circumscribe the primary meanings of the term is to describe it as ' word that has been used to designate the material world in varying relationships to the divine.'2 Prakrti refers to an abstract, cosmic principle of materiality as well as manifest matter itself. The term sakti, from sak, 'to be able,' means 'power,' 'bility,' 'strength, ' 'energy,' and so forth.3 The term sakti often denotes a cosmic principle of energy that is described as the active dimension of Brahman, the Absolute. As a cosmic principle, sakti both causes creation to come into existence and sustains it.

The presentation of the Goddess as both prakrti and sakti implies that underlying the Brahmanical Hindu understanding of the feminine is some deeper connection between the two. There is in fact yet another principle, maya, that serves to link them. The term maya comes from ma, 'to measure,' and can denote Brahman's creative yet delusive power or the material form that results from the activation of such a power. As the first, maya is often equated with sakti; as the second, with prakrti. Like the other two, maya is often understood to be a cosmic feminine principle, and the use of the term tends to stress the illusory, impermanent, and/or changeable nature of creation in relation to the fully real, eternal, and unchanging nature of the Absolute.

Many scholars have noted the associations between some or all of these principles and female gender in Hindu thought in different contexts. Susan S. Wadley, for example, asserts that in the Hindu tradition 'The female is first of all sakti (energy/power), the energizing principle of the universe. The female is also prakrti (Nature)the undifferentiated Matter of the universe.' 4 Wadley touches upon the link between sakti/prakrti and female gender in mythico-religious and philosophical contexts, but her main concern is the way in which the association of these principles with femaleness is reflected on the social level in the expectations established for the behavior of women. David Kinsley briefly discusses these three principles in relation to the goddess Kali in particular and to the Hindu Great Goddess in general. P. G. Layle looks at the way in which these and other terms are used as epithets of the Goddess in the Devi-Bhagavata Purana, and Coburn does the same with respect to the DeviMahatmya.5 None of these scholars, however, has explored the origins and nature of this symbolic complex across a wide range of scriptures.

The development of these various principles in Brahmanical Hinduism and their association with female gender can be traced historically through the various layers of Brahmanical texts. In the earliest scriptures of the Brahmanical tradition, the Vedas (ca. 1500 B. C. E. -ca. 300 B. C. E. ), different goddesses are linked with materiality and/or power but not in a systematic or normative manner. Rather, there are several narrative and speculative strands that adumbrate such associations but do not articulate them clearly or directly. In the post-Vedic era up to the end of the classical period in India (ca. 300 B. C. E. -ca. sixth century C. E. ), we find an increasing preoccupation with systematic formulations of beliefs and increasingly standardized articulations of cosmic structures and processes as distinct philosophical schools emerge. In this period, a normative conception of the meaning of the term prakrti emerges within the context of Samkhya philosophy. An understanding of sakti as a cosmic power also begins to emerge, although the most elaborate formulation of this notion is fully articulated only in the ninth century and later, when Tantric literature begins to appear. 6 The concept of maya, too, begins to come into its own. These three principles are not identified with any particular goddess or goddesses during this period; in fact, they are not even necessarily conceived to be female in gender.

Toward the end of the classical period and in the postclassical and medieval periods (ca. fifth/sixth century C. E. sixteenth century C. E. ) different conceptual and mythological threads are woven together in the Puranas, and there emerges a notion of a Great Goddess, Devi (Goddess) or Mahadevi (Great Goddess), who is consistently identified as prakrti, sakti, and maya. The symbolic complex that is formulated in these texts participates in the medieval Brahmanical tendency to synthesize divergent elements and represents the confluence of various streams of thought already present in diverse conceptual and narrative environments. Vedic narrative themes in which different goddesses are associated with matter and energy come together with systematic formulations of the principles prakrti, sakti, and maya in later literature, and a new narrative emerges.

This study fills a gap in the available scholarly literature on the Goddess by exploring the rise of the Great Goddess historically in relation to these three cosmic principles and the ways in which the Goddess is formulated and elevated in Brahmanical Hindu discourse from Vedic times to the late Puranic period. There are five main purposes of this study: (1) to trace the origins and development within the Vedic-Brahmanical tradition of motifs that associate goddesses with materiality and power; (2) to examine the formulation of the principles prakrti, sakti, and maya individually; (3) to illuminate the development of the mutual association of all these elements; (4) to explore the resulting formulation of a Great Goddess characterized specifically as prakrti, sakti, and maya; and (5) to probe the cultural implications of this material with respect to gender issues.

We have referred to these principles as 'cosmic,' but it may not be clear what is meant by this term. Prakrti, sakti, and maya are often portrayed as cosmological principles, that is, structures inherent within creation. But they are also essentially cosmogonic, and they play key roles in the many accounts of creation found throughout the various scriptures constituting the Brahmanical Sanskrit canon. 7 One finds some of the richest descriptions of the nature and function of prakrti, sakti, and maya in the context of these creation accounts. It is in this context also that we often see the assimilation of these principles to one or more goddesses. Apart from the cosmogonic accounts, descriptions of cosmology that mention these principles usually offer rather thin descriptions of their nature and often appear to assume that their cosmogonic functions are understood. This study, then, will focus somewhat heavily on cosmogonies not by design but simply because much of the relevant data is found in the accounts of creation that appear throughout the various texts that constitute the Brahmanical canon.

Apart from questions of data, however, detailing the mechanisms of cosmogony and the resulting cosmology appears to be one of the central concerns of the tradition. Much attention is given to these topics, and one finds a great number and variety of cosmogonic hypotheses and narrative accounts across a broad range of different Brahmanical philosophical and mythological texts. One of the primary reasons for this emphasis on reflection about cosmic processes may be that cosmogony and cosmology in and of themselves are rich and meaningful categories. Cosmogonies describe fundamental categories and forces that are assumed to shape creation; these then help determine the essential nature of the universe, its structure, and the laws that govern it. In proposing to articulate truths about the world, descriptions of cosmogony and cosmology detail the confines within which it is assumed that humans as well as other kinds of beings must function. The centrality of our three principles and the Goddess with whom they are identified in descriptions of cosmogony and cosmology indicates their fundamental importance in Brahmanical Hindu conceptions about reality.

Since the symbolic complex that this study explores is largely related to issues of cosmogony and cosmology, we will focus only on those aspects and functions of the Great Goddess that are most clearly and directly related to such issues. Some may object that the present study does not pay enough attention to the Goddess's important soteriological functions. The Goddess's role as the dispeller of illusion who helps one achieve liberation (moksa) is indeed fundamental to her identity. Yet this role is essentially epistemological, for in such contexts the Goddess's salvific power is related to her identity with spiritual knowledge (vidya) or her ability to grant or lead one to such knowledge. The principles with which this study is concerned, on the other hand, are not primarily epistemological but are, generally speaking, ontological; that is, they are structures that are portrayed as structures of being, not knowing. This study will therefore address the soteriological functions of the Goddess only when they are relevant to the project at hand.

It is also important to note that all three of the terms that we will explore—prakrti, sakti, and maya—are grammatically feminine terms. One might argue, therefore, that the association of these principles with female gender rather than male gender is rooted in their linguistic valence. It is evident, however, that no matter what the origin of the association of these principles with femaleness, they are identified clearly in the Puranas as feminine not only in their grammatical values but in their very essences.”

Tracy Pintchman, The Rise of the Goddess in the Hindu Tradition
State University of New York Press (1994) pp. 3-7

1. Sir Monier Monier-Williams, A Sanskrit-English Dictionary, rev. ed. (Delhi: Motilal Banarsidass, 1988), p. 654.
2. Thomas Coburn, Devi-Mahatmya: The Crystallization of the Goddess Tradition (Delhi: Motilal Banarsidass, 1984), p. 186.
3. Monier-Williams, Sanskrit-English Dictionary, p. 1044.
4. Susan S. Wadley," Women and the Hindu Tradition," in Women in India: Two Perspectives, edited by Doranne Jacobson and Susan S. Wadley (Columbia, Mo. : South Asia Books, 1977), p. 115.
5. See David Kinsley, The Sword and the Flute: Kali and Krsna; Dark Visions of the Terrible and the Sublime in Hindu Mythology (Berkeley and Los Angeles: University of California Press, 1975), pp. 109-114, 133-139, and Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition (Berkeley and Los Angeles: University of California Press, 1986), pp. 133-137; P. G. Layle, Studies in Devi-Bhagavata (Bombay: Popular Prakashan, 1973), pp. 147-169; and Coburn, Devi-Mahatmya, pp. 123-127, 146-153, 180-186.
6. In dating Tantric literature from the ninth century, I am following Teun Goudriaan. Other scholars have argued for earlier dates. For a discussion of the dating of the Tantric literature and a summary of different scholars' views, see Sanjukta Gupta and Teun Goudriaan, Hindu Tantric and Sakta Literature, vol. 2, fasc. 2 of A History of Indian Literature (Wiesbaden: Otto Harrossowitz, 1981), pp. 19-21.
7. The term"cosmology"refers to reflection regarding the page_215 Page 216 general nature and structure of the created universe.”Cosmogony," on the other hand, refers to accounts of the act of creation or birth (gonos) of the cosmos itself.

The Great Adi Shakti Shri Mataji Nirmala Devi
The Paraclete Shri Mataji
“Everything comes from the Goddess. That is what they forgot. And that is why all the problems have been created. If there is no Spirit in your learning if there is no source of the Goddess in your learning, then it is absolutely useless. If they had realised that there is the Spirit that is working it out, they would not have gone that far. And that is what I was warning the Indians, although, that you are now taking to industrial revolution in a way and to avoid all the complications of industrial revolution, you must try to know the Spirit. If you don't know the Spirit you will have the same problems as these people have. Because they are also human beings, you are also human beings. You will also go the same way. At random you will run and there will be problems, the same problems as the Western people have.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Shri Saraswati Puja, Dhulia, India—14 January 1983

The Great Adi Shakti Shri Mataji Nirmala Devi
The Paraclete Shri Mataji
"In the sixth century we had a very great saint in India or you can call him a incarnation or a great master, called Adi Shankaracharya - who has very clearly said that Kundalini has to be awakened Sahaja. He wrote many treaties like Viveka Churamani and all those. And then he got fed-up with the intellectuals. And he got so fed-up, he wrote his last book as Soundrya Lahari. And in this he describes that The Mother's powers, the power of the Primordial Mother, the Holy Ghost, the Adi-Shakti. And just he has sung the praises of The Mother. And people said that, 'Why are you wasting your intelligence in this?' So he said, 'All these thinking and reading has made human beings absolutely mad.' Because too much reading, thinking creates dogmas. And once you start reading too much about something, you just form your own ideas. And by that you really become a stupid person, in the sense that you start forming isms. But He has clearly said the 'Yogen, Sankhena'- by all these philosophies you are not going to get there. It is The Mother's grace that is going to work it out.'

So those who have read a lot about philosophy, any philosophy, must know by reading you do not reach there. For example we were coming from Tivoli and we saw a sign to Rome. And if we had stuck up there and at the sign only saying, 'This what is written in and start reading it,' we would have never reached Rome.

Like another great personality in India, Guru Nanaka. He says that 'unless and until you know yourself, unless and until there is self knowledge - your confusion cannot disappear'. But those who follow Guru Nanak, go on reading the book that He has described of the poems of realized souls, to read. They go on saying that, 'Unless and until you know yourself, you can not get out of the confusion,' they go on remembering it by heart, saying for hours together, like this. But this is not the way, because if somebody gives you a prescription saying that, 'You should take this medicine, and if you just go on remembering, 'I should take this medicine. I should take this medicine,' how will you treat yourself? So by reading too much you condition yourself and form an ism. And you get identified with that knowledge. And once you are identified with that knowledge, so-called, you do not get to the point what is described.

So by reading at the most you can get the idea or a logical conclusion you might arrive at: what to do; how to achieve; what to expect. Like Christ had said, 'You are to be born again.' So in the church we get up and say, 'All right, let us sing the hymn, a number so and so. We have to be born again.' And we go on singing this song again and again. Then we start believing that we are already born again. In Geneva I met some people who came themselves, called themselves born again and they brought a Bible to hit me. So this kind of development that is within us must be seen and faced if you are a true seeker.

There were many other questions about Me also. Whether I was a spiritual master or I am an Avatara or who was My guru, all sorts of things. I would say, you better find out yourself. Christ said that, 'I am the path. I am the light,' which He was. So people crucified Him. So it is wise not to say anything about yourself in these days, because the ego is so developed in human beings that they don't see that they are the losers. Anyone who pampers their ego, is a very great man. But anyone who makes them the Self, the Spirit, is not liked so much. In all the countries, in the whole world you will find all the people who propounded truth were tortured completely. Nobody wanted to listen to them. This is the problem. When they die then we build up big organizations in their name but when they live, we never listen to them. So now it is time that we should seek our spirit, and the reality. That is very important.

Now today I have decided to speak of the reality. The reality is that you are the spirit. The rest is a myth. Shankaracharya called it as Adyavtya. He says that, 'The Brahman is the only truth. The rest is all myth.' Like Christ has said that, 'Seek your eternal life.' So this all-pervading power of God, which is a subtle power, is the only truth. And the spirit is the only way we can know it.

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Third Public Program, "Seekers of Joy", Rome, Italy—10 September 1983

The Great Adi Shakti Shri Mataji Nirmala Devi
The Paraclete Shri Mataji
"I said, all scholarship is within yourself; All the knowledge is within yourself. If you only can get light there, you can see all that knowledge is within you. You don't have to go anywhere for your knowledge. it's all inside, everything is built in. You are built in so beautifully to become your Spirit that I don't have to do much about it. It just works out. Only thing is that one has to know what we should expect; to be the Spirit, what should be our expectation. And that also logically you must understand. It should be a logical conclusion. Not just because I say something, because you have become a member of some group, because you have paid money somewhere. it's not that way. Reality is what it is. And logically it has to be reality.

The other day I told you about the left side, about the past, about the subconscious, about the collective subconscious and the problems of the subconscious and the conditionings we get from material things, from matter. Matter is always trying to overpower the Spirit. And this matter is overpowering us because we come from matter to begin with. But how does the Spirit come out of it? What happens that we become the Spirit?

People have talked about Self Realization. So many people have talked about second birth. Everyone has said that you are to be born again. There are many people who go about saying, "I'm twice born," self certified. You can find all kinds of people in this world, who are knowing that something has to happen, some breakthrough has to take place, something we have to seek. Imagine at the time of Christ there were not so many people who were seeking, nobody could talk to the disciples also much. They were just ordinary fishermen, very simple people. But today is the time when you find so many of seekers all over the world. Seeking what? What are you seeking? The seeking is of your Spirit. Now this is also a very vague term to say you are seeking your Spirit. Now what is this Spirit supposed to be? And why should we seek this Spirit?”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Program, "The Creative Power", Brighton U.K.—14 May 1982

The fulfillment of eschatological instruction promised by Jesus
“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.
Total number of recorded talks 3058: Public Programs 1178, Pujas 651, and other (private conversations) 1249

“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)
The Holy Spirit as feminine: Early Christian testimonies and their interpretation,
Johannes van Oort, Radboud University, Nijmegen, The Netherlands
Department of Church History and Church Polity, Faculty of Theology, University of Pretoria, South Africa
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

Lessons for Living Found in Views of the Last Judgment

“The image of the God who judges in wrath has caused a great deal of spiritual damage," Professor Moltmann will be telling his listeners.

But he is not satisfied with the alternative that makes eternal destiny simply a matter of the individual's own choice of whether to reject God. In that case, Professor Moltmann says, the Last Judgment becomes no more than


the ultimate endorsement of our free will." God really has nothing much to do with it beyond implementing the human outcome; in short, "we are the lords, and God is our servant," he says.

The alternative, in Professor Moltmann's view, is to put Jesus Christ at the center of this final drama. "It is high time to Christianize our traditional images and perceptions of God's Final Judgment," he says.

Any Last Judgment with Christ at the center must answer the cries of human victims for justice, without simply meting out vengeance on the perpetrators of injustice, Professor Moltmann suggests. A Christian eschatological vision would involve not the retributive justice of human courts but "God's creative justice," which can heal and restore the victims and transform the perpetrators.

The goal of a final judgment, in this interpretation, is not reward and punishment but victory over all that is godless, which he calls "a great Day of Reconciliation." Professor Moltmann argues for the universal preservation and salvation not only of humans, as individuals and as members of groups, but also of all living creatures. It has been "a fatal mistake of Christian tradition in doctrine and spirituality," he argues, to emphasize the "end of the old age" rather than "the new world of God," the beginning of the "life of the world to come."

This resurrected life will be bodily and worldly, and its expectation, he says, should teach people to "give ourselves wholeheartedly to this life here and surrender in love" to its “beauties and pains.”

New York Times, Lessons for Living Found in Views of the Last Judgment
January 20, 2007

“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-Devi
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-Devi
New York, USA—September 30, 1981

“But to communicate with the people, to communicate with the Spirit—to understand the Kundalini, the vibrations, and their different decodings and all that—the Holy Spirit had to come; with Her mouth, and with Her voice, and with Her intelligence that is intelligible to you; with the knowledge, and everything.

Otherwise it is not possible to communicate and that's why if somebody has to come you have to just recognize. Recognition is the best way of understanding the powers that are given to you...

So somebody has to be there to give you the complete picture. You get Realization, you get vibrations (Ruach, Pneuma, Prana), but then what? What about the complete? And for that the Holy Ghost has to take a form. All right?”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Sydney, Australia—April 7, 1981
"Without the Spirit, the Son is the way, and the truth and the life, but without actualization.... Without the mission of the Spirit no one can grasp the hem of the Son's garment, we never receive the eternal life extended to us, the sending of the Son is a dispatch into a void, a messenger who never arrives, a light illumination nothing, a road to nowhere, and the resurrection is a non-event.... Without the mission of the Son the Spirit is a hand deprived of somehting to grasp, lacking a mystery to be present to, devoid of a mystery to make real in history and in our hearts, doivested of a ministry to empower, bereft of children to transform into daughters and sons, wanting in offspring to gather into unity in the church and in human communiaction.” McDonnell (2003) 228-9

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-Devi
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-Devi
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-Devi

“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-Devi

“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-Devi
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-Devi
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)

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)
“Now what is the Holy Ghost? The Holy Ghost is the Primordial Mother. But people never talked about Mother. They talked of the Father and the Son. Imagine, a father and a son and no mother. It is absurd. Have you seen any father and a son without a mother? Such an absurd situation comes in that people accepted because it's all mental. Somebody tells you, "No, it's a mystery, there's no Mother," and people accepted it.

But there has to be a Mother and this is the time of Aquarius what we call in Sanskrit as Kumbha, meaning the Aquarius which is the Kundalini, where She nourishes, where She cures you, She redeems you, She guides you, counsels you, and this is the time of the Mother. We had the time of the Father, then of the Son, and now this is the time of the Mother where She has to nourish you, where She has to take you to your ultimate goal that is the Spirit.

The consciousness itself, the way we have been moving in other directions, have been like people think that if a woman starts fighting for her life and then she is asserting the femininity. She is not.

What I'm saying is not meant for women or men. It is meant for every one of us, that we have to become like a mother. Like a Divine Mother, like a person who can nourish people, who can give them love, affection, attention, perseverance, fore-bearing.

This is only possible for a Mother to do it and that motherhood should be awakened in every human being.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Program Day 1, Boston, United States—Oct. 11, 1983

“The reaction of the world to the Paraclete will be much the same as the world's reaction was to Jesus. The world does not know or accept the Paraclete, much as it remained ignorant of Jesus' true identity and rejected him.(5:43; 12:48)... The Paraclete will not teach novel truths or a new revelation but will witness to the full meaning of Jesus' mission and revelation.” B. L. Marthaler 2006, 276

“I was amazed myself when I was born to see such ignorant people quarreling over something which they do not know at all—nothing of that kind. They are so ignorant. They do not know there is Power of God working. They cannot feel it and what are they doing?

Whether they are church people, or temple people, or all these scientists, when they talk about God they are at a level from where they cannot talk. But they are not even conscious that they are that level.

This is why we have to know that despite all efforts to destroy our scriptures this Knowledge that you have to become something else— that you are to be reborn—this Knowledge they could not destroy.

They have tried to maneuver it for their own advantage. They have tried to use it for their own building up because they had to have big, big buildings, they must have big, big money projects, and sometimes they also must have some business.

How can you do all these things in the name of God? Just think of it. And they are doing all these mad things and they call it God? And the seeker gets absolutely shocked and surprised that he also gets into the whole whirlpool. He just cannot get out of it because he is a seeker. He says, "Let me go and see for myself what it is. Let me burn my finger here and there and find out for myself."

Now I say again, like all these people have said—"You have to be born again!" They have said it to prepare you all for this Time [of the promised Paraclete sent in the name of Jesus Christ to explain and commence the Resurrection].

It's My fortune that I have to do it. It has to happen. If they had said all these things either they were all false and wrong. So I am here to prove it—not that they were wrong in any way but they were the only people who were enlightened. They had an eyesight to see much deeper than what you can see.

So within us lies that Power and that Power is anxious to give you your second birth. That Power lies as shown, lies in the triangular bone of sacrum and you can see with your naked eyes the rising of this Power.

It has nothing to do with what nationality you have come from, what sort of clothes you are wearing, what sort of hair dress you have—it has nothing to do with this but it has to do something with your inner being.

And while in your inner being there are certain problems which you have created out of your ignorance, and this Power being your Mother—your sweet loving Mother who has been born again and again with you—knows your problems and She knows how to correct it.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
London, U.K. — May 12, 1980

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)
“They denied Him, defied Him. Now when He's dead, then we think, "It is Christ."

Now I have come.

He has talked about Me. If you read Bible, you'll find He's talked about Me very clearly there.

And I have to do My job and I have come.

You are going to say that it was Christ, who has to do it. If Christ could do it, why did He say that, "I'm going to send you a Comforter?" He talked of [the] future, didn't He?

Why did He say such a thing? We should find out why did He say that, "I will send you the Holy Ghost and the Comforter and the Redeemer and a Counselor?" Why did He say that? Why not look forward to that?

Because we are today after Christ. People don't want to see this point; they want to depend on Christ because He's in their pocket, they can use Him the way they like.

When He has talked, He has said, "Why not see the point?" If this is what Christ is, then it is such a bad thing because people say, "Christ was no good." They say, "What has Christ given us?" Christian nations, what have they done, what have they achieved?

It's a bad name to Him if you do not see [the] completion of His work. I'm here to complete His work...

And the Day of Judgment is today: this is the Day of Judgment; that's why you are confused. This is the Day of Judgment, where you will be judged. And how are you going to be judged?

Through your Kundalini. Your Kundalini is going to be awakened and you'll be judged where you are. That's what it is.

"And those who will be calling Me, 'Christ, Christ' I will not look at them." That's what it is. By calling Him "Christ, Christ" you do not become Christians.

You have to get your Realization, your Baptism in the actual sense. It has to be an actualization.

I'm telling you that if you miss the point, you have missed it forever and ever. Be careful on that point! It's very important. Don't run after things which have no meaning to your consciousness. Try to raise yourself up to this point and understand that the Time has come for you to transform. This is the Time of your Judgment and you have to get to it in a very big way...

Widen yourself. And that's how—though you may think that you are very unassuming, simple people—you are the ones who are going to be. Not those who are successful: they are blinded by their success. Not those who are rich: they are not going to enter into the Kingdom of God. Not those who have a big name — No!

It's you! You are going to enter into the Kingdom of God.

May God bless you.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Program Day 1, Boston, United States—Oct. 11, 1983

I believe Easter Sunday 2019 would be worthy of the Devi's explanation of Consciousness.

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