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The Gospel of Thomas addresses itself only to a subtle elite, those capable of knowing

"Wherein are we hastening? Few of the hidden sayings of Jesus suggest that the destination of most of us is a solitary entrance into the wedding chamber. Whatever gnosticism was, or is, it must clearly be an elitist phenomenon, an affair of intellects, or of mystical intellectuals. The Gospel of Thomas addresses itself only to a subtle elite, those capable of knowing, who then through knowing can come to see what Jesus insists is plainly visible before them, indeed all around them. This Jesus has not come to take away the sins of the world, or to atone for all humankind. As one who passes by, he urges his seekers to learn to be passersby, to cease hastening to the temporal death of business and busyness that the world miscalls life. It is the busy world of death-in-life that constitutes the whatness from which we are being freed by the Jesus of the Gospel of Thomas. There is no haste in this Jesus, no apocalyptic intensity. He does not teach the end-time, but rather a transvaluation of time, in the here of our moment."

"Whoever discovers the interpretation of these sayings ..."

by Harold Bloom

The popularity of the Gospel of Thomas among Americans is another indication that there is indeed"The American religion": creedless, Orphic, enthusiastic, protognostic, post-Christian. Unlike the canonical gospels, that of Judas Thomas the Twin spares us the crucifixion, makes the resurrection unnecessary, and does not present us with a God named Jesus. No dogmas could be founded upon this sequence (if it is a sequence) of apothegms. If you turn to the Gospel of Thomas, you encounter a Jesus who is unsponsored and free. No one could be burned or even scorned in the name of this Jesus, and no one has been hurt in any way, except perhaps for those bigots, high church or low, who may have glanced at so permanently surprising a work.

I take it that the first saying is not by Jesus but by his twin, who states the interpretive challenge and its prize: more life into a time without boundaries. That was and is the blessing: "The kingdom is inside you and it is outside you."Marvin Meyer is wary when it comes to naming these hidden sayings as gnostic, but I will not hesitate in making this brief commentary into a gnostic sermon that takes the Gospel of Thomas for its text. What makes us free is the gnosis, and the hidden things set down by Thomas form a part of a gnosis available to every Christian, Jew, humanist, skeptic, whoever you are. The trouble of finding, and being found, is simply the trouble that clears ignorance away, to be replaced by the gnostic knowing in which we are known even as we know ourselves. The alternative is precisely what Emerson and Wallace Stevens meant by 'poverty': imaginative lack or need. To believe that anything whatsoever is so does not redress 'poverty' in this sense. Knowledge only is the remedy, and such knowledge must be knowledge of the self. The Jesus of the Gospel of Thomas calls us to knowledge and not to belief, for faith need not lead to wisdom; and this Jesus is a wisdom teacher, gnomic and wandering, rather than a proclaimer of finalities. You cannot be a minister of this gospel, nor found a church upon it. The Jesus who urges his followers to be passersby is a remarkably Whitmanian Jesus, and there is little in the Gospel of Thomas that would not have been accepted by Emerson, Thoreau, and Whitman.

Seeing what is before you is the whole art of vision for Thomas's Jesus. Many of the hidden sayings are so purely antithetical that they can be interpreted only by our seeing what they severely decline to affirm. No scholar ever will define precisely what gnosticism was or is, but its negations are palpable. Nothing mediates the self for the Jesus of the Gospel of Thomas. Everything we seek is already in our presence, and not outside our self. What is most remarkable in these sayings is the repeated insistence that everything is already open to you. You need but knock and enter. What is best and oldest in you will respond fully to what you allow yourself to see. The deepest teaching of this gnostic Jesus is never stated but always implied, implied in nearly every saying. There is light in you, and that light is no part of the created world. It is not Adamic. I know of only two convictions essential to gnosis: Creation and fall were one and the same event; and what is best in us was never created, so cannot fall. The American religion, gnosis of our Evening-Land, adds a third element if our freedom is to be complete. That ultimate spark of the pre-created light must be alone, or at least alone with Jesus. The living Jesus of the

Gospel of Thomas speaks to all the followers, but in the crucial thirteenth saying he speaks to Thomas alone, and those sec ret three sayings are never revealed to us. Here we must surmise, since those three solitary sayings are the hidden heart of the Gospel of Thomas.

Thomas has earned knowledge of the sayings (or words) by denying any similitude for Jesus. His twin is not like a righteous messenger or prophet, nor is he like a wise philosopher, or teacher of Greek wisdom. The sayings then would turn upon the nature of Jesus: what he is. He is so much of the light as to be the light, but not the light of heaven, or of the heaven above heaven. The identification must be with the stranger or alien God, not the God of Moses and of Adam, but the man-god of the abyss, prior to creation. Yet there is only one truth out of three, though quite enough to be stoned for, and then avenged by divine fire. The second saying must be the call of that stranger God to Thomas, and the third must be the response of Thomas, which is his realization that he already is in the place of rest, alone with his twin.

Scholars increasingly assert that certain sayings in the Gospel of Thomas are closer to the hypothetical"Q"document than are parallel passages in the synoptic gospels. They generally ascribe the gnostic overtones of the Gospel of Thomas to a redactor, perhaps a Syrian ascetic of the second century of the Common Era. I would advance a different hypothesis, though with little expectation that scholars would welcome it. Of the veritable text of the sayings of a historical Jesus, we have nothing. Presumably he spoke to his followers and other wayfarers in Aramaic, and except for a few phrases scattered through the gospels, none of his Aramaic sayings has survived. I have wondered for some time how this could be, and wondered even more that Christian scholars have never joined in my wonder. If you believed in the divinity of Jesus, would you not wish to have preserved the actual Aramaic sentences he spoke, since they were for you the words of God? But what was preserved were Greek translations of his sayings, rather than the Aramaic saying themselves. Were they lost, still to be found in a cave somewhere in Israel? Were they never written down in the first place, so that the Greek texts were based only upon memory? For some years now, I have asked these questions whenever I have met a New Testament scholar, and I have met only blankness. Yet surely this puzzle matters. Aramaic and Greek are very different languages, and the nuances of spirituality and of wisdom do not translate readily from one into the other. Any sayings of Jesus, open or hidden, need to be regarded in this context, which ought to teach us a certain suspicion of even the most normative judgment as to authenticity, whether those judgments rise from faith or from supposedly positive scholarship.

My skepticism is preamble to my hypothesis that the gnostic sayings that crowd the Gospel of Thomas indeed may come from Q, or from some ur-Q, which would mean that there were protognostic elements in the teachings of Jesus. The Gospel of Mark, in my reading, is far closer to the J-writer or Yahwist than are the other gospels, and while I hardly find any gnostic shadings in Mark or the Yahwist, I do find uncanny moments not reconcilable with official Christianity and Judaism. Moshe Idel, the great revisionist scholar of Kabbalah, persuades me that what seem gnostic elements in Kabbalah actually stem from an archaic Jewish religion, anything but normative, of which what we call gnosticism may be an echo or parody. Christian gnosticism also may be a belated version of some of the teachings of Jesus. All of gnosticism, according to the late Ioan Couliano, is a kind of creative misinterpretation or strong misreading or misprision both of Plato and the Bible. Sometimes, as I contemplate organized institutional Christianity, historical or contemporary, it seems to me a very weak misreading of the teachings of Jesus. The Gospel of Thomas speaks to me, and to many others, Gentile and Jewish, in ways that Mark, Luke, and John certainly do not.

This excursus returns me to my professedly gnostic sermon upon the text of the Gospel of Thomas. How do the secret sayings of Jesus help to make us free? What knowledge do they give us of who we were, of what we have become, of where we were, of wherein we have been thrown, of whereto we are hastening, of what we are being freed, of what birth really is, of what rebirth really is? A wayfaring Jesus, as presented in Burton Mack's A Myth of Innocence, is accepted by Marvin Meyer as his vision of Jesus of the Gospel of Thomas, an acceptance in which I am happy to share. Mack rightly emphasizes that every text we have of Jesus is late; I would go a touch further and call them anxiously"belated."Indeed, I return to my earlier question about our lack of the Aramaic text of what Jesus said: Is it not an extraordinary scandal that all the crucial texts of Christianity are so surprisingly belated? The Gospel of Mark is at least forty years later than the passion that supposedly it records, and the hypothetical Q depends upon collating material from Mathew and Luke, perhaps seventy years after the event. Mack's honest and sensible conclusion is to postulate a Jesus whose career does not center upon crucifixion and resurrection, but upon the wanderings of a kind of Cynic sage. Such a sage, in my own reading of the Gospel of Thomas, may well have found his way back to an earlier version of the Jewish religion than any we now recognize. And that earliness, as Idel has shown, anticipated much of what we now call gnosticism.

What begins to make us free is the gnosis of who we were, when we were"In the light."When we were in the light, then we stood at the beginning, immovable, fully human, and so also divine. To know who we were, is to be known as we now wish to be known. We came into being before coming into being; we already were, and so never were created. And yet what we have become altogether belies that origin that was already an end. The Jesus of the Gospel of Jesus refrains from saying precisely how dark we have become, but subtly he indicates perpetually what we now are. We dwell in poverty, and we are that poverty, for our imaginative need has become greater than our imaginations can fulfill. The emphasis of this Jesus is upon a pervasive opacity that prevents us from seeing anything that really matters. Ignorance is the blocking agent that thwarts the every-early Jesus, and his implied interpretation of our ignorance is: belatedness. The hidden refrain of these secret or dark sayings is that we are blinded by an overwhelming sense that we have come after the event, indeed, after ourselves. What the gnostic Jesus warns against is retroactive meaningfulness, repetitive and incessant aftering. He has not come to praise famous men, and our fathers who were before us. Of men, he commends only John the Baptist and his own brother, James the Righteous. The normative nostalgia for the virtues of the fathers is totally absent. Present all around us and yet evading us are the intimations of the light, unseen except by Jesus.

An admonition against retroactive meaningfulness is neither Platonic nor normatively Jewish, and perhaps hints again at an archaic Jewish spirituality, of which apparent Gnosticism may be the shadow. The gnostic hatred of time is implicit in the Gospel of Thomas. Is it only a vengeful misprision both of Plato and the Hebrew Bible, or does it again hint at an archaic immediacy that Jesus, as wandering teacher, seeks to revive? Moshe Idel finds in some of the most ancient extra-biblical texts the image we associate now with Hermeticism and Kabbalah, the primordial Human, whom the angels resented and envied. To pass from that Anthropos to Adam is to fall into time, by a fall that is only the creation of Adam and his world. Certainly the Jesus of the Gospel of Thomas has no fondness for Adam, who"came from great power and great wealth, but he is not worthy of you.”

Where were we, then, before we were Adam? In a place before creation, but not a world elsewhere. The kingdom, which we do not see, nevertheless is spread out upon the earth. Normative Judaism, from its inception, spoke of hallowing the commonplace, but the Jesus of the Gospel of Thomas beholds nothing that is commonplace. Since the kingdom is inside us and outside us, what is required is that we bring the axis of vision and the axis of things together again. The stones themselves will then serve us, transparent to our awakened vision. Though the Gospel of Thomas avoids using the gnostic terms for the fullness, the Pleroma, and the cosmological emptiness, the Kenoma, their equivalent hover in the discourse of the wandering teacher of open vision. The living Jesus, never the man who was crucified nor the god who was resurrected, is himself the fullness of where once we were. And that surely is one of the effects of the Gospel of Thomas, which is to undo the Jesus of the New Testament and return us to an earlier Jesus. Burton Mack's central argument seems to me unassailable: 'The Jesus of the churches is founded upon the literary character, Jesus, as composed by Mark. I find this parallel to my argument, in The Book of J, that the Western worship of God—Judaic, Christian, Islam—is the worship not only of a literary character, but of the wrong literary character, the God of Ezra the Redactor rather than the uncanny Yahweh of the J writer. If the Jesus of the Gospel of Thomas is also to be regarded as a literary character, then at least he too will be the right literary character, like the Davidic-Solomonic Yahweh.

Wherein, according to Thomas's Jesus, have we been thrown? Into the body, the world, and our temporal span in this world, or in the sum: Have we been thrown into everything that is not ourselves? I would not interpret this as a call to ascetic renunciation, since other sayings in the Gospel of Thomas reject fasting, almsgiving, and all particular diets. And though the Jesus of Thomas is hardly a libertine gnostic, his call to end both maleness and femaleness does not read to me as an evasion of all sexuality. We are not told what will make the two into one, and we should not interpret this conversion into one composite gender as something beyond the absorption of the female into the male. Everything here turns upon the image of the entrance of the bridegroom into the wedding chamber, which can be accomplished only by those who are solitaries, elitist individuals who in some sense have transcended gender distinctions. But this solitude need not be an ascetic condition, and it repeats or rejoins the figure of the pre-Adamic Anthropos, the human before the fall-into-creation. That figure, whether in ancient Jewish speculation (as Idel shows), or in Gnosticism, or in Kabbalah, is hardly removed from sexual experience.

Wherein are we hastening? Few of the hidden sayings of Jesus suggest that the destination of most of us is a solitary entrance into the wedding chamber. Whatever gnosticism was, or is, it must clearly be an elitist phenomenon, an affair of intellects, or of mystical intellectuals. The Gospel of Thomas addresses itself only to a subtle elite, those capable of knowing, who then through knowing can come to see what Jesus insists is plainly visible before them, indeed all around them. This Jesus has not come to take away the sins of the world, or to atone for all humankind. As one who passes by, he urges his seekers to learn to be passersby, to cease hastening to the temporal death of business and busyness that the world miscalls life. It is the busy world of death-in-life that constitutes the whatness from which we are being freed by the Jesus of the Gospel of Thomas. There is no haste in this Jesus, no apocalyptic intensity. He does not teach the end-time, but rather a transvaluation of time, in the here of our moment.

The Gospel of Thomas: The Hidden Sayings of Jesus
Marvin Meyer, HarperOne; 2nd edition (October 9, 1992) pp. 125-32

"But the Jesus of the Gospel of Thomas is not interested in coercion, nor can anyone coerce in his name. The innocence of gnosticism is its freedom from violence and fraud, from which historical Christianity cannot be disentangled. No one is going to establish a gnostic church in America, by which I mean a professedly gnostic church, to which tax exemption would never be granted anyway. Of course we have gnostic churches in plenty: the Mormons, the Sothern Baptists, the Assemblies of God, Christian Science, and most other indigenous American denominations and sects. These varieties of the American religion, as I call it, are all involuntary parodies of the gnosis of the Gospel of Thomas. But ancient Gnosticism is neither to be praised nor blamed for its modern analogues. What is surely peculiar is the modern habit of employing 'gnosis' or 'gnosticism' as a conservative or institutionalized Christian term of abuse. An elitist religion, Gnosticism almost always has been a severely intellectual phenomenon, and the Jesus of the Gospel of Thomas is certainly the most intellectualized figure among all the versions of Jesus through the ages.”

The Gospel of Thomas: The Hidden Sayings of Jesus
Marvin Meyer, HarperOne; 2nd edition (October 9, 1992) pp. 134

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE MOTHER: Messiah-Paraclete-Ruh
London, UK—December 2, 1979

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE MOTHER: Messiah-Paraclete-Ruh

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

THE MOTHER: Messiah-Paraclete-Ruh

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

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Radio Interview Oct 01 1983—Santa Cruz, USA

The Paraclete Shri Mataji (1923-2011)

Total number of Recorded Talks 3058, Public Programs 1178, Pujas 651 and Other (private conversations) 1249

“What are they awaiting but for the Hour to come upon them suddenly? Its Signs have already come. What good will their Reminder be to them when it does arrive?” (Qur'n, 47:18) “As the above verse indicates, God has revealed some of Doomsday's signs in the Qur'n. In Surat az-Zukhruf 43:61, God informs us that 'He [Jesus] is a Sign of the Hour. Have no doubt about it...' Thus we can say, based particularly on Islamic sources but also on the Old Testament and the New Testament, that we are living in the End Times.” Harun Yahya

Good News (An Naba) of Resurrection (Al-Qiyamah): Videos 3474, Audios 1945, Transcripts 3262 and Events 2413

“Concerning what are they disputing?
Concerning the Great News. [5889]
About which they cannot agree.
Verily, they shall soon (come to) know!
Verily, verily they shall soon (come to) know!”

surah 78:1-5 An Naba (The Great News)
5889. Great News: usually understood to mean the News or Message of the Resurrection.

Abdullah Yusuf Ali, The Holy Qur'n
Amana Corporation, 1989

[Moderator]: “Any other questions?”
[Audience]: “Pardon me for asking this question, but, earlier you talked about the Resurrection and you mentioned about the scriptures, where like in the Hindus scriptures they talk about the Kalki Avatar who will come for the Resurrection, and for the Christians, I know they talk about the return of Christ and all the religions talk about this Resurrection and the belief in the coming of the Messiah. So I just want to know since you say you are going to give the resurrection to us, what is your station?”

Shri Mataji: “In Russia?”
[Audience]: “And are you the promised Messiah? Shri Mataji, are you?”
Shri Mataji: “I see now I am not going to tell you anything about myself, to be very frank. Because see Christ said He was the Son of God, and they crucified Him. I don't want to get crucified. You have to find out. When you become the Spirit you will know what I am. I don't want to say anything about myself.”

THE MOTHER: Messiah-Paraclete-Ruh
Toronto, Canada—October 5, 1993

“Jesus then goes on the offensive against the scribes and Pharisees, pronouncing seven woes against them (Matt. 23:1-36). The final woe identifiers them with all those in Israel's history who have murdered and opposed the prophets. From Abel to Zechariah, all the blood of the righteous will come on them as they typologically fulfill this pattern in the murder of Jesus (23:29-36). They are the wicked tenants who think to kill the son and take his inheritance (21:38). They are seed of the serpent, a brood of vipers (23:33). Their house (the temple?) is desolate, and they will not see Jesus again until they bless him as he comes in the name of the Lord (23:37-39). Somehow, through the judgments Jesus announces against them, salvation will apparently come even for the people of Israel. As Olmstead puts it, Matthew "dares to hope for the day when many of Israel's sons and daughters will embrace Israel's Messiah (23:39), and in that hope engages in a continued mission in her."” Hamilton 2010, 377

“It is the Mother who can awaken the Kundalini, and that the Kundalini is your own Mother. She is the Holy Ghost within you, the Adi Shakti, and She Herself achieves your transformation. By any talk, by any rationality, by anything, it cannot be done.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi

“She is your pure Mother. She is the Mother who is individually with you. Forget your concepts, and forget your identifications. Please try to understand She is your Mother, waiting for ages to give you your real birth. She is the Holy Ghost within you. She has to give you your realization, and She's just waiting and waiting to do it.”

THE MOTHER: Messiah-Paraclete-Ruh
Sydney, Australia—Mar 22 1981

“The Kundalini is your own mother; your individual mother. And She has tape-recorded all your past and your aspirations. Everything! And She rises because She wants to give you your second birth. But She is your individual mother. You don't share Her with anybody else. Yours is a different, somebody else's is different because the tape-recording is different. We say She is the reflection of the Adi Shakti who is called as Holy Ghost in the Bible.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Press Conference July 08 1999—London, UK

The Great Goddess is both wholly transcendent and fully immanent: beyond space and time, she is yet embodied within all existent beings; without form as pure, infinite consciousness (cit) ... She is the universal, cosmic energy known as Sakti, and the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort and guidance to her devotees, she presents herself in the Devi Gita to reveal the truths leading both to worldly happiness and to the supreme spiritual goals: dwelling in her Jeweled Island and mergence into her own perfect being.” (Brown, 1998, 2)

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