"I collided with the patriarchy within my culture, my church, my faith tradition, my marriage, and also within myself"


The Dance of the Dissident Daughter
"Still it is true, I think, that when a woman offers the truth about her struggle to wake up, to grow beyond old models of womanhood and old spiritualties that no longer sustain, when she expresses what it was really like to discover and relate to the Feminine Divine, to heal feminine wounds, to unearth courage, and to reclaim her power, then women's differences tend to give way to something more universal. Often in such stories we find a deep sameness beneath our dissimilarities. We find we are all women, and down deep we ache for what has been lost to us. We want to tell the truth about our lives, to see the truth through other women's lives. We want to trust a Feminine Source of wisdom. We long for the whole, empowered woman who wants to be born in us.”

"I was listening to National Public Radio the other day when someone asked the question: 'Once you wake up, can you wake up any more?'. Yes, I thought. In a way my whole life has been about waking up and then waking up some more. This book is about waking up some more.

Yes, I thought. In a way my whole life has been about waking up and then waking up some more.

This book is about waking up some more.

In these pages I've tried to tell you about the deep and immense journey a woman makes as she searches for and finds a feminine spirituality that affirms her life. It's about the quest for the female soul, the missing Feminine Divine, and the wholeness women have lost within patriarchy. It's about the fear, anger, pain, questions, healing, transformation, bliss, power, and freedom that come with such journeys.

I never thought I would write this book. That's because this journey is one I never imagined myself taking.

I was going along doing everything I 'should' have been doing, and then, unexpectedly, I woke up. I collided with the patriarchy within my culture, my church, my faith tradition, my marriage, and also within myself. And this collision changed everything. I began to wake up to a whole new way of being a woman. I took what seemed to me then, and seems to me now, an immense journey.

It was true: There had been other awakenings in my life, but no waking experience had been as passionate and life altering as this one, nor had there been another where I felt more was at stake. The female soul is no small thing. Neither is a woman's right to define the sacred from a woman's [prespective.

Still, the initial idea of telling my story in this book gave me pause. The hardest thing about writing is telling the truth. Maybe it's the hardest thing about being a woman, too. I think of Nisa, an old African woman who was telling her story for the tape recorder of a writer. She said, 'Fix my voice on the machine so that my words come out clear. I am an old person who has experienced many things and I have much to talk about. I will tell my talk ... but don't let the people I live with hear what I have to say.' I love Nisa for that. I know that feeling. But in the end, Nisa and I told our truth anyway.

The reason I went ahead and wrote this book is difficult to express, so I will try to explain it this way. While I am writing it, a nature show came on television, a special about whales. I watched them on the screen as they flung themselves out of the sea, arced in the air, then fell back into the water. The behavior, the narrator said, is called breaching. He also said it may be the whales' way of communicating when the seas get high and wild. He speculated it was a tracking system for rough weather, some kind of urgent and powerful balled that allowed the whales to follow one another's vibrations and not get lost. With each lunge, the whales marked their course, letting the others know where they were.

I thought to myself that women must have the whale's instinct. When we set out on a woman's journey, we are often swimming a high and unruly sea, and we seem to know that the important thing is to swim together-to send out our vibrations, our stories, so that no one gets lost. I realized that writing my book was an act of breaching. I hope my story might help you find or keep your bearings or encourage you to send out your own vibrations.

In Etty Hillesum's journal, which chronicles her life before and during her imprisonment in a Nazi concentration camp, I came upon a few sentences that touched me very much. Hillesum wrote:

There is nothing else for it. I shall have to solve my own problems. I always get the feeling that when I solve them for myself I shall have solved them for a thousand other women. For that very reason I must to grips with myself.

We tell our stories for ourselves, of course. But there are also those thousand other women. And yet I'm aware that no two women's journeys into the Sacred Feminine are the same. Nor is this book, by any means, a complete picture of that journey. It is one woman sending her own unique vibration.

Still it is true, I think, that when a woman offers the truth about her struggle to wake up, to grow beyond old models of womanhood and old spiritualties that no longer sustain, when she expresses what it was really like to discover and relate to the Feminine Divine, to heal feminine wounds, to unearth courage, and to reclaim her power, then women's differences tend to give way to something more universal. Often in such stories we find a deep sameness beneath our dissimilarities. We find we are all women, and down deep we ache for what has been lost to us. We want to tell the truth about our lives, to see the truth through other women's lives. We want to trust a Feminine Source of wisdom. We long for the whole, empowered woman who wants to be born in us.”

The Dance of the Dissident Daughter: A Woman's Journey from Christian Tradition to the Sacred Feminine
Sue Monk Kidd, HarperOne (2006) pp. 1-3


Amazon.com Customer Reviews

A profound read for spiritual seekers, April 2, 2002
By Three Crows "Quot libros, quam breve tempus.”
This review is from: The Dance of the Dissident Daughter: A Woman's Journey from Christian Tradition to the Sacred Feminine (Hardcover)

Sue Monk Kidd has created a masterpiece... a highly personal and yet relevant journey of one woman who suddenly realized the historically patriarchal nature of the Christian church. As a woman and a mainline protestant minister myself, there is no doubt that she has named the pain of generations of women who suddenly woke up and realized they were not fully included.

Her journey is beautiful, deep, and heartfelt. Another Christian reviewer wrote, "not my Journey.” Well, Kidd's experience is not mine either... I have chosen to work within the church rather than leave the value I find there. Yet her journey is both understandable, and fully her own. When I was in seminary in the early to mid 90s, this book was definately required reading for all the female pastors-to-be. I have recommended it to women in my church who are struggling with their desire for a more feminine spirituality, who question the status quo and their own assumptions about the nature of the divine.

I love this book not so much as a guidebook to a post-

Christian place, or even a feminist manifesto, but as a how-to for spiritual searching. Highly recommended for both male and female seekers!


When God was a Woman
With blatant disregard for actual history, the Levite leaders announced that woman must be ruled by man

"So into the myth of how the world began, the story that the Levites offered as the explanation of the creation of all existence, they place the advisory serpent and the woman who accepted its counsel, eating of the tree that gave her the understanding of what 'only the gods knew'— the secret of sex— how to create life.

As the advocates of Yahweh destroyed the shrines of the female deity wherever they could, murdering when they could not convert, the Levite priesthood wrote the tale of creation. They announced that male supremacy was not a new idea, but in fact had been divinely decreed by the male deity at the very dawn of existence. The domination of the male over the female, as Hebrew women found themselves without the rights of their neighbors, rights that they too may have once held, was not simply added as another Hebrew law but written into the Bible as one of the first major acts and proclamations of the male creator. With blatant disregard for actual history, the Levite leaders announced that woman must be ruled by man, declaring that it was in agreement with the original decree of Yahweh, who, according to these new legends, had first created the world and people. The myth of Adam and Eve, in which male domination was explained and justified, informed women and men alike that male ownership and control of submissively obedient women was to be regarded as the divine and natural state of the human species.

But in order to achieve their position, the priests of the male deity had been forced to convince themselves and to try to convince their congregations that sex, the very means of procreating new life, was immoral, the 'original sin.' Thus, in the attempt to institute a male kinship system, Judaism, and following it Christianity, developed as religions that regarded the process of conception as somewhat shameful or sinful. They evolved a code of philosophical and theological ideas that inherently espoused discomfort or guilt about being human beings— who do, at least at the present time, conceive new life by the act of sexual intercourse— whether it is considered immoral or not.”

Stone, Merlin (2012-05-09). When God Was A Woman (Kindle Locations 3712-3727). Knopf Doubleday Publishing Group. Kindle Edition.


ChristoPaganism: An Inclusive Path
Authority in the Early Church

"The resurrection is often considered the pivotal event of the Christian faith, yet initially there was no uniformity of belief about it. The gospel accounts themselves are not clear what to make of the resurrection. Did Jesus really rise in the flesh, or was his rising more metaphorical, more spiritual? Some biblical stories put Jesus in the flesh, but Luke and Mark say he appeared 'in another form,' not a physical body (Mark 16:12, Luke 24:13-22). So while some stories portray the resurrection as literal, others suggest a different view. As mentioned earlier, Mack points out that none of the Q material contains any mention of a resurrection. Church officials also held differing opinions. In the second century Bishop Irenaeus taught that Jesus was not crucified or resurrected and that he lived to be an old man, that this teaching was received directly from St. John, and that many church fathers believed this to be true.56

What is known for sure is that the gospels describe a resurrection and state that certain disciples claim that it occurred, and that Peter thereafter took charge of the group as its leader. Peter and the remaining eleven apostles adopted the position that their witnessing of the resurrection and the risen Jesus conferred authority on them to govern the church. While the gospels state that others also witnessed the resurrection (most notably women), by the second century orthodox churches claimed that authority to govern was conferred only on Peter and the eleven apostles.57 Luke, written by orthodox writers during the period of debate on this issue, confirms the position of the orthodox church that only the eleven and Peter count as 'official' witnesses58 (see Luke 24:48).

Pagels notes that the theory that authority be given only to the male apostles who experienced the resurrection carried enormous implications for the structure of the early church community.59 This position limited power to a small group who were also the only ones who could appoint their successors. While this position was certainly favored by the orthodox priests and bishops of the first two centuries, not everyone agreed with the idea. The Gnostics, for example, believed that the resurrection was not a past event but one that happens every day. When the apostles and others 'saw' Jesus, they were simply experiencing him in a new way. As Borg puts it, they experienced Jesus in that moment as a 'spiritual reality' that transcended his physical life, a reality that could be 'experienced anywhere and everywhere.'60 Pagels says that the resurrection symbolized for them a moment of enlightenment, a 'migration into newness'61 that everyone can experience right now. Several of the writings circulated among early Christians contained accounts of people 'encountering' the risen Jesus in this manner. According to the Gnostics, whoever 'sees' Jesus and encounters him personally has spiritual authority equal to the apostles. Many of the writings rejected by the orthodox hierarchy contained stories of appearances by Jesus to others, including the Gospel of Mary, the Apocryphon of John, the Letter of Peter to Philip, and the Wisdom of Jesus Christ.

In the second century, Bishop Irenaeus declared these other writings to be fraudulent and only the four gospels to be valid since, he said, the four gospels were written by the apostles themselves. Modern biblical scholarship knows that his assertion concerning authorship is not true, as we will explore in more detail later on.

The controversy of the resurrection greatly influenced the development of Christianity as an institution. One question facing the early Christian was, who has spiritual authority? Two answers were given. A number of scattered, unorthodox, and Gnostic groups believed that whoever has a personal experience of Jesus has authority. Pagels says that according to this view, 'the structure of authority can never be fixed into an institutional framework: it must remain spontaneous, charismatic, and open.62 The second answer was given by the developing orthodoxy, which stated that the apostle's testimony is more trustworthy than one's own experience, and that priests and bishops are the only persons who have authority to succeed the apostles.

These two approaches to the issue of spiritual authority were reflected in the styles of worship and organization of the groups. The non-orthodox communities were charismatic and free-flowing. When the Gnostics met, they would draw lots and one person took the role of priest, another offered bread and wine, another read scripture, and another offered instruction.63 This resulted in a very different type of structure than that experienced in the orthodox church, which had very distinct groups playing defined roles. The clergy - namely priests, bishops, and deacons - had authority and the laity had none. The Gnostics refused to recognize such distinctions, and since they chose roles each time they met, they never established permanent ranks of power as did the orthodox.

Furthermore, the non-orthodox groups shared power with women. Women were allowed to engage in priestly functions and teaching while the orthodox allowed no priestly, prophetic, or episcopal roles to be played by a female. This was a remarkable development considering that in its earliest years, the Jesus movement was quite open to women, and Jesus himself openly violated Jewish conventions concerning women. Historian Riane Eisler notes that Jesus taught that so-called 'feminine virtues,' such as compassion, gentleness, turning the other cheek, and loving one's enemies, should be given primacy.64 She says that 'time and time again we find that he was preaching the gospel of a partnership society.'65 Such a society included the involvement of women at all levels. Pagels notes that within ten to twenty years after Jesus's death, women held leadership positions in the churches.'66 Paul greets a woman as an apostle in Romans 16:7. But by the second century, men and women were segregated at worship services and women held no roles in orthodox churches. In 190 CE Tertullian wrote in horror that in the non-orthodox groups women teach, they engage in discussion, they exorcise, they cure.'67 The orthodox reinforced its position concerning women by producing letters 'written' by Paul that urged their view, and as noted earlier, encouraged women to be submissive and no longer take prominent roles in the community. Mack observes that letters were a common way for the bishops of the early church to give instructions. They were often written anonymously or ascribed to certain persons whose word carried authority.68 Biblical scholars now acknowledge that the letters from Peter were not written by Peter, and that Ephesians, 1 and 2 Timothy, Colossians, Hebrews, and Titus were not written by Paul. They were written by bishops and, naturally enough, give the orthodox position on issues of authority and require obedience to the bishops.69

Not everyone was convinced or pleased by these developments. Orthodox bishop Irenaeus complains that many highly placed members of the church and the church hierarchy agreed with non-orthodox views.70 Among them was the theologian St. Clement of Alexandria who wrote in 180 CE that God is 'both father and mother,' that "men and women share equally in perfection...for the same 'humanity' is common to both men and women; and for us 'in Christ there is neither male nor female.' "71 His position on this point, however, met with little support among orthodox clergy. Even so, theologian Elisabeth Schussler Fiorenza notes that the elimination of women's participation did not happen without opposition. Orthodoxy had to overcome existing practices and the theologies that supported women in these roles. The issue continued to be debated into the third and fourth centuries, but things finally progressed to the point where a woman in leadership was equated with heresy.72 In fact, St. Jerome eventually states that women are not only the root of all sin but also of all heresy.73 Eisler muses that by the year 200 CE, 'the model for human relations proposed by Jesus in which male and female, rich and poor, Gentile and Jew are all one was expurgated from the ideologies as well as the day-to-day practices of the orthodox Christian church,' which 'was well on its way to becoming precisely the kind of hierarchical and violence-based system Jesus had rebelled against.”74

Higginbotham, ChristoPaganism: An Inclusive Path
Llewellyn Publications (Feb. 8 2009) pp. 41-43

Notes:
56./ Tom Harpur, The Pagan Christ Recovering the Lost Light (New York: Walker & Co., 2004), 162.
57./ Pagels, The Gnostic Gospels, 10.
58./ Ibid.
59./ Ibid., 11.
60./ Borg, Meeting Jesus Again, 16.
61./ Pagels, The Gnostic Gospels, 14.
62./ Ibid., 30.
63./ Ibid., 49.
64./ Riane Eisler, The Challice and the Blade: Our History, Our Future (San Francisco: Harper & Row, 1979), 121.
65./ Ibid.
66./ Pagels, The Gnostic Gospels, 73.
67./ Ibid., 4.
68./ Mack, The Lost Gospel, 232.
69./ Ibid.
70./ Pagels, The Gnostic Gospels, 54.
71./ Ibid., 81, citing Clemens Alexandrinus, Paidagogos 1.6 and 1.4.
72./ Elisabeth Schussler Fiorenza, In Memory of Her: A Feminist Theological Reconstruction of Christian Origins (New York: Crossroad, 1983), 54.
73./ Ibid., 55.
74./ Eisler, The Challice and the Blade, 131, 133.





The Great Adi Shakti Shri Mataji Nirmala Devi
The Messiah-Paraclete
"I have to make a very important request to women, as in these modern times, they are the ones who are going to save the world. Not so much the men. They have done their job before. Now it is for you to save, with your understanding, with your compassion, your sacrifices, your wisdom... and with your innate love. Not only the love of your children, your husband or family, but the love for the whole world. It is a very good opportunity for all of you to do your bit.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Shudy Camps, England—June 19th 1988


"We have to understand their balancing power. There are two wheels of a chariot, one is on the left, the other on the right. The left cannot be fixed on to the right and the right cannot be fixed on to the left. We are made like that. One should be very proud [as women]... Women can perform so many things which men cannot. Women are like The Mother Earth while we can say men are like the Sun. Both have to be combined... Look at The Mother Earth, how much She can bear.... But the Sun doesn't want to become the Earth and the Earther doesn't want to become the Sun. Both know they are stationed for a particular purpose.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Le Raincy, France—July 9th 1988


"Perhaps we women do not realize how important we are. Men can get involved in politics, economics and all the mess of it but women are responsible for the society. They can make the society or mar the society... Whenever there are good socieities where children are good, families are strong and there is peace, there, the women are responsible... The women who has the job of rocking the child can rule the world. In no way should a woman think she is less than a man"

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Tunis, Tunisia—November 13th 1994




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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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


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

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


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

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


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

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


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

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


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

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

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


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

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


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

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


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

THE MOTHER: Messiah-Paraclete-Ruh


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

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


The Paraclete Shri Mataji (1923-2011)

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

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

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

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

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

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


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

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

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

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


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

THE MOTHER: Messiah-Paraclete-Ruh-Devi


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

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


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

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

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





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