Jesus: "If those who guide you say: Look, the Kingdom is in the sky ..."


Jean-Yves Leloup, The Gospel of Thomas
LOGION 3

Yeshua said:
If those who guide you say: Look,
the Kingdom is in the sky,
then the birds are closer than you.
If they say: Look,
it is in the sea,
then the fish already know it.
The Kingdom is inside you,
and it is outside you.
When you know yourself, then you will be known,
and you will know that you are the child of the Living Father;
but if you do not know yourself,
you will live in vain
and you will be vanity.

(CF. MATT 24:26-27; MARK 13:5-7; LUKE 17:21; DEUT 30:11-14; ROM 10:6-8)


This logion tells us that the Kingdom is the presence of the Spirit of God within us. It is not to be sought exclusively in the outer, and it is not to be sought exclusively in the inner. It invites us to move out of the dualism that forms the climate of our ordinary consciousness.

This climate is one of oppositions, antagonisms, and exclusions. For example, we know the harm that is created by phrases such as "no salvation outside the Church." When the term church is understood in merely an institutional sense, then there are those inside it, and those outside it—which means that most of humanity is excluded from salvation...

We begin to see the wisdom of the nondualist language in the Gospel of Thomas. If it had simply said, "The Kingdom is within you," it would give one-sided privilege to inner experience and meditations. This would encourage us to flee the world, to disregard what is going on around us. Happiness would be only spiritual and we would be separate from our carnal half. The world, others, and matter itself would be reduced to temptations and threats prowling around our inner being.

If the gospel had said, "The Kingdom is outside you," then we would be encouraged to transform the world and convert others at all costs ...

This gospel is a cure for our schizophrenia of outside vs. inside, for it tells us that the Kingdom includes both. There is no opposition, because outer and inner realities come together in the Kingdom. This can transform our way of seeing things ...

Gnostics are whole human beings who do not exclude any part of themselves. True self-knowledge cannot be limited to knowledge of the soul, nor to knowledge of the "little me," the one wrapped up in a bag of skin. Self-knowledge is consciousness of all the dimensions of our being.

In this consciousness, as the second part of this logion tells us, we discover that we are also known. In our most intimate core, in the very movement of integration of all that we are, we discover the Other who is our ground. Again, we discover the metaphysical outer in the ultimate depths of the inner.

Thus, to know ourselves is to discover that we are known. It is to discover that in every act of true knowledge there is participation by an Intelligence that communicates through us and that offers us participation in its Light.

Jean-Yves Leloup, The Gospel of Thomas
Inner Traditions (2005) pp. 67-70


Marvin Meyer, The Gospel of Thomas: The Hidden Sayings of Jesus
Logion 3: "If we believe in it, we shall live in it for ever."

3. Jesus said, "If your leaders say to you, 'Look, the kingdom is in heaven,' then the birds of heaven will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the kingdom is inside you and it is outside you. "When you know yourselves, then you will be known, and you will understand that you are children of the living father. But if you do not know yourselves, then you dwell in poverty, and you are poverty."

"If your leaders say to you ...": This saying parodies announcements that the kingdom is in heaven above or in the underworld...
"In the sea": Papyrus Oxyrhynchus 654.13 provides the variant reading "under the earth."
"The kingdom is inside you and it is outside you": Compare Luke 17:20- 21: Gospel of Thomas saying 113:4. Similar expressions are known in the Manichaean Psalm Book, particularly 160, 20-21: "Heaven's kingdom, look, it is inside us, look, it is outside us. If we believe in it, we shall live in it for ever."
"know yourselves": The well-known imperative "Know yourself" was among the Greek inscriptions at the oracular center dedicated to Apollo at Delphi. It is discussed in Plutarch's essay On the E at Delphi and Plato's dialogue Alcibiades I. In Book of Thomas 138, 7-21, Thomas is described as "The one who knows oneself." In early Christian literature, the formulation "know ... be known" is attested in Galatians 4:8-9; 1 Corinthians 8:1-3; 13:12; the Nag Hammadi Gospel of Truth 19,32-33 ("They knew, they were known").

The Gospel of Thomas: The Hidden Sayings of Jesus
Marvin Meyer, HarperOne; 2nd edition (October 9, 1992) pp. 79-80


(Papyrus Oxyrhynchus 654.9-21)

Jesus say "[If] your leaders [say to you, 'Look], the kingdom is in heaven,' the birds of [heaven will precede you. If they say] that it is under the earth, the fish of the sea [will enter, and will precede] you. And [God's kingdom] is inside you [and outside (you). Whoever] knows [oneself] will find this. [And when you] know yourselves, [you will understand that] you are [children] of the [living] father. [But if] you do [not] know yourselves, [you are] in [poverty], and you are [poverty]."

The Gospel of Thomas: The Hidden Sayings of Jesus
Marvin Meyer, HarperOne; 2nd edition (October 9, 1992) pp. 66-67




Logion 3: "This is the good news! Malkut, the kingdom, is within you and all around you"

Tau Malachi, The Gnostic Gospel of St. Thomas
Verse 3

Jesus said, "If those who lead you say to you, 'See, the kingdom is in the sky,' then the birds of the air will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty."


Malkut, the kingdom of heaven, is within you and all around you-yet, if you do not know that the kingdom is within you, then you will not see the kingdom outside of you. Such is the nature of reality, this magical display of consciousness. The inside and the outside are not separate but are intimately connected. The reality of your experience is the magical display of your own consciousness. A change in consciousness brings about a corresponding change in the reality you encounter. A change in the reality you encounter is an expression of a change in consciousness.

In the world and waking consciousness there are many cocreators of the magical display. There is the individual and the collective creation of this magical display-and the individual, the collective, and the universal consciousness are completely interconnected and interdependent. You alone are not the creator of the reality you experience. Every living being is a unique individual expression of the Life-power, the Holy One of Being, and a co-creator with God of the reality you experience. Nevertheless, when there is a transformation in your own consciousness, there is a proportional and corresponding transformation in the world, in the reality of your experience. In transforming yourself, you transform the world in which you exist. Do you want to change the world? You are the world and the world is you. If you want to change the world, make a change in your own consciousness.

Whether heaven or hell or a world of admixture, it is all a state of mind, a condition of consciousness-being. The kingdom of heaven is not a place, but a spaciousness in consciousness, just as hell is a severe confinement and limitation upon consciousness. There are worlds within worlds and worlds beyond, heavens and hells and spaces in between. All are an expression of consciousness-being, which is the radiant nature of consciousness, and all exist within consciousness.

There are higher, holier worlds than this one. No one can know how many there are. Nor can anyone be certain that any given world or level of consciousness is the same for different persons. Heaven could well be a dread and terrible thing for the wicked person, and for a saint, "hell" could be the most intense joy. What is known is that, most of the time, people are too busy here in this world to notice what is transpiring within it and beyond it, too lost in distraction to know themselves and so realize the wealth of higher and holier worlds that occupy the same space. Most ordinary individuals do not know the creative power that is in them and do not know that they are the world and the world is them. In ignorance, they remain bound to lesser gods and shadow lands, and do not know the world of Supernal Light within and all around them.

So many souls are asleep and dreaming strange and fitful dreams. They are asleep and do not know that they are dreaming and so cannot awaken in the dream to transform it. To the awakened ones, the holy ones, it is a sad and sorry sight. It is a vision of sorrow to behold the nightmares created by self-grasping, desire, and fear, and all of the suffering that naturally follows. The awakened ones know the world of Supernal Light here and now, yet they also know how very real the suffering is of those who remain ignorant and asleep. It is not an issue of personal salvation. No one is perfectly free until everyone is free. "The first shall be last and the last shall be first" (Mark 10:31). Until the last "Wicked" person repents and seeks righteousness, the great transformation of the Second Coming shall not be complete.

The force that binds is the force that will set everyone free. It is the same consciousness-force that manifests as the adversary or the Messiah, as heaven or hell. Enlightenment or unenlightenment are expressions of the very same consciousness-force, the one Life-power.

There is one Divine mind, but two paths. This world stands on the threshold in between. It could go either way at any moment-toward heaven or toward hell-yet salvation is always at hand, the Second Coming ever near, as near as your breath and the beat of your heart, as close as the very nature of your consciousness-being!

Now listen and hear the Word of the Lord. You are free to choose! It could be heaven or it could be hell, but everyone must choose. within you are the powers of salvation and damnation, the Light and the Darkness. When you are at last transparent, there will only be the Light and Life. That is the certainty of salvation in our Lord. Yet the suffering of damnation is all too real until salvation is attained. You must choose each moment. You must know the creative power that is in you and live in remembrance of the Spirit and Truth.

What is to be attained? Knowing and experiencing yourself as part of the Sacred Unity that is God, here and now. You have always been part of that Sacred Unity, are and always will be part of that Sacred Unity, the Holy One of Being. Never have you been separate from the Holy One. Union with God is not really an attainment; it is a present reality and truth. You need only remember the Spirit and Truth. You need only awaken and live with this awareness. It is not something you lack, but who and what you most truly are, the son or daughter of the Living God-the child of the Light, the Light of awareness itself. Who are lost that they should be found? I tell you, none are lost that they should be found. The one who is lost has never existed, and the one to be found was never born. You are what you are seeking, the bornless Spirit.

This is the good news! Malkut, the kingdom, is within you and all around you. Eternal life is the Truth of your inmost being. Death has never existed. You are free!

Tau Malachi, The Gnostic Gospel of St. Thomas
Llewellyn Publications (June 8, 2004) pp. 8-10




Voices on the Threshold of Tomorrow
The Spiritual Temple of Tomorrow

"Inner human potentials of intuition and creativity have just begun to be rediscovered in all of these areas through the new sciences of consciousness and healing. Earlier in this century, two great prophets of modern times, East and West — one the French Jesuit anthropologist and theologian Pierre Teilhard de Chardinand and the other the Hindu sage Sri Aurobindo of Pondicherry, India — proclaimed that the next step in human evolution would be 'a psychic-spiritual mutation' to a higher consciousness.

The mythic foundations of the old world order — and its rationalistic, reductionalistic, materialistic, Newtonian presuppositions which have dehumanized Western civilization and created a stripped, mechanistic model of the human being and of human societies — are no longer credible to those who know enough. But it is also obvious that not everyone in positions of power in church, state, or academia seems to understand yet the new models of future science and the new sciences of consciousness and healing, or their significance for approaching forms of planetary existence that will profoundly change and affect our daily lives in the twenty-first century...

In the social sciences of the near future, positive forms of primary human spiritual and psychic experiences will be recognized as the sources of classic myths and religious doctrines. Scholars will understand more about the transformative powers of the psyche and spirit; immortality; life after life; communication with dead saints, sages, and ancestors; extraordinary healings; and belief in 'other' or 'higher worlds' and a multidimensional universe. These experiences will be acknowledged one day in secular societies — not as mere superstitions from a prescientific age — but rather as universal factors in the formation of tremendously empowering, symbolically expressed creeds found in all cultures, ancient and modern. We will then perhaps at last be able to see our way past the present radical opposition between science and spirituality. We might also begin to lessen the misunderstandings between conflicting faiths that have been so destructive in human affairs over the past several centuries and millennia.

Are there really universal human values waiting to be discovered within the world's religions and cultures, across all sectarian boundaries? Yes! But these cannot be discovered by a rationalistic, left-brained academic analysis alone. The consciousness of scholars themselves will have to change and their perspectives expand to the consideration of alternative new paradigms for the convergence of science and spirituality in the global village. And more important even than this, we must begin to pay attention to the qualities of personal transformation in the creation of a new humanity.

The fruits of the spirit — under whatever terminology — have always been recognizable and are treasured by mystics who are frequently a force for positive social reform in most of the world's great religions and cultures, East and West. These universally recognized qualities of authentic spiritual life in all of the great religious traditions of the world include unselfish love, the readiness to forgive injuries, peace, justice, compassion, humility, and the joyous service of a global humanity, of all sentient life, and of the planet itself. And it is classical mystical experience — in many of its varied religious and secular forms — that has in fact inspired and nurtured the perennial heroic and prophetic quest for peace, justice, and a better world '... on Earth, as it is in Heaven.' "

John Rossner, The Spiritual Temple of Tomorrow

(John Rossner, Ph.D., D.Sc., D.Litt., is professor of religion at Concordia University, Montreal, Canada. He is president of The International Institute of Integral Human Sciences and abbot-general of The Order of the Transfiguration. Source: Georg and Trisha Lamb Feuerstein, Voices on the Threshold of Tomorrow, The Theosophical Publishing House, Quest Books, 1993, p. 6-8.)




Richard Valantasis, The Gospel of Jesus

Logion 3: "The idea that self-knowledge is a road to salvation is perhaps as old as philosophy itself."

3a Jesus said: If your leaders say to you "Look! The Kingdom is in the sky!" then the birds will be there before you are. If they say that the Kingdom is in the sea, then the fish will be there before you are. Rather, the Kingdom is within you and it is outside of you. [4]

3b When you understand yourselves you will be understood. And you will realize that you are Sons of the living Father. If you do not know yourselves, then you exist in poverty and you are that poverty. [5]

[4] Having introduced the principle that the Kingdom is to be sought and found, the Gospel of Thomas parodies two ideas attributed to rival leaders. The Kingdom is not to be found across the sea, and it is not up in the sky. Even today, many people will point to the sky if asked where heaven is to be found. But this saying makes fun of such an idea. The Kingdom is within you, as Luke's Gospel also says (17:20-21). And yet it is also outside. Thomas is a spiritual Gospel, yet it points out to the world of nature and to the realm of all creation instead of pointing back only toward the reader.

[5] The idea that self-knowledge is a road to salvation is perhaps as old as philosophy itself. Its most famous occurrence is the inscription "Know Thyself" at the oracle at Delphi. Thomas's statement "The Kingdom is within you and outside of you" places that Gospel in the context of ancient philosophical speculation and affirms the goodness of both human nature and of the nature of the outside world in an unambiguous fashion. Being Sons of the Father is to be like Jesus himself, a status one does not attain anew but that one realizes one has always had. Accordingly, self-discovery is the key to finding the potential wealth buried in people and in the world.

Davies & Harvey, Gospel of Thomas Annotated and Explained
Reviews, Skylights Path (2006) pp. 4-5




Logion 3: "In contrast to such misguided leadership, Jesus directs the readers to understand their own empowerment."

Richard Valantasis, The Gospel of Jesus
Saying 3 Jesus said," If your leaders say to you, 'Look, the imperial rule is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the imperial rule is inside you and outside you. When you know yourselves, then you will be known, and you will understand that you are children of the living Father. But if you do not know yourselves, then you live in poverty, and you are the poverty."

Scholars have read this saying in a number of ways, as a "popular Jewish motif of seeking after wisdom in the furthest reaches of the universe" (Patterson 1993: 72), or as a midrash on Deuteronomy 30:10- 15 which establishes a connection between the commandments, wisdom, and the interior status of the reign of God (Glasson 1976-77: 151-52 and Davies 1983: 41-46). All of these interpretations overlook the subject of the saying: "those who lead you." This saying problematizes leadership. Readers experience for the first time the irony and sarcasm possible in these collections of sayings. The narrative strategy has already invested the reader with a kind of full authority to find the community's interpretation of the sayings, a process hat has guaranteed immortality. When we first hear about "leaders," they are giving bad information, directing the seekers' attention to the sky or under the earth. To follow such leaders results in getting lost. In contrast to such misguided leadership, Jesus directs the readers to understand their own empowerment: the imperial rule of God is found both within and without the seeker. True leadership directs the seeker inward to a new understanding of the self, and outward to a new understanding of the world in which God's imperial rule is manifested. The seeker guides the self into knowledge, requiring no external guidance other than the saying of Jesus that directs the seekers to themselves.

The important point is not only that there is a new understanding of an empowered self, but also that God's imperial rule must be understood anew. The location of God's imperial rule is not in the heavens, nor is it under the earth (other creatures would experience the rule of God first, if this were the case), but God's imperial rule is within and without the person. The interior location of the imperial rule, as Patterson (1993:71-72) argues, finds specific thematic parallels with Luke 17.20-21 ("for behold, the kingdom of God is in the midst of you") and perhaps with Matthew's "Warning against those who would locate the kingdom in a specific place" (Matthew 24.26). The Kingdom of God in this saying, however, remains interior in that it emerges from self-knowledge and exterior in that it depends upon a self-awareness that leads to a new understanding of the mundane world.

This relocation of the imperial rule of God probably represents one side of an ongoing conversation among early Christian people about authority and power: some probably expected an apocalyptic rule of God inaugurated from the heavens (as Paul did in 1 Thessalonians), others may have experienced the church community itself as the inauguration of the reign of God (as Matthew did in his gospel), still others at once interiorized the rule of God and, therefore, reinterpreted its external significance (as in this saying).

This new awareness and understanding of the self develops from the kind of seeking mentioned in the previous saying. The readers, and the seekers, will find this understanding of the rule of God as they come to know themselves. Self-knowledge reveals the connection to the Father, not as an external adoption by a distant heavenly Father, but as "children of the living Father," a Father who is present and vital. The opposite of this self-knowledge is poverty: true wealth does not consist in anything but knowing self, poverty both as a state of being and as a condition of life follows from the refusal to seek.

All of these issues are intimately connected. The true self, the empowering strategy both of the narrator and of Jesus' sayings, the alternative understanding of the world, the redefinition of poverty both as ontological and social, the rejection of hierarchical leadership—all these conspire to create alternative understandings of self, relationships, and world. These alternatives work ascetically; they are a part of a systematic means of redefining and reorienting the seeker to the world (see Valantasis 1995b). They open the possibility of transformation and renewal through the interpretative practices outlined in the sayings.

Richard Valantasis, The Gospel of Thomas
Routledge; 1 edition (June 27, 1997) pp. 58-9




P. Oxy 654.27-31 [Coptic Saying 3]

Jesus says," [If] your leaders [say to you, 'Look,] the imperial rule is in the sky,' then the birds of the sky [will precede you. 2If they say] that it is under the earth, then the fish of the sea [will precede] you. 3And [the imperial rule] is inside you [and outside . 4You who] know [yourselves] will find this. [And when you] know yourselves, [you will understand that] you are [children] of the [living] Father. 5[But if] you do [not] know yourselves, [you live] in [poverty], and you are [poverty]."

The community these sayings posit experiences itself as fully empowered: its members do not need guidance. In fact, as this saying indicates, leaders often point seekers in the wrong direction, leading them to the heavens or the seas where nothing significant happens, and where other creatures more logically would function. So this saying encourages the seekers to ignore outside leadership and follow themselves into a kind of self-knowledge that reveals their adoption

For these seekers, self-direction marks true guidance: that which most leaders find only in objectification and exteriorization, the true seeker finds both within the self and outside the self. The interiority of the discovery of the rule of God correlates (and presumably precedes) any exterior experience of it. The desired reign of God cannot be located only outwardly (in the sky or under the earth), but also inwardly. Nothing circumscribes the rule of God or objectifies it: it is both within and without the person.

The statement about the interiority and exteriority of the rule of God leads to the development of a contrast based upon self-knowledge. The interior and exterior reality of the rule will be found by those who know themselves. The finding now becomes identified with self-knowledge, and that self-knowledge results in the self-understanding of the seeker as "A child of the living Father." The adoption by God emerges from a process of discovery of the self and its relationship with the rule of God. This beneficent situation contrasts markedly with its alternative. For those who do not know themselves, who have not discovered their true selves in relationship to the rule of God, they "live in poverty," and in fact become that poverty. The process of self-discovery, that is, does not remain neutral so that one gains an increment of knowledge or understanding which adorns an otherwise rich life. Rather, the knowledge itself becomes the wealth and its lack becomes poverty. The personal stakes for the seeker revolve about either a wealth or a poverty, becoming rich or poor. The starkly drawn contrast again provides a window into the emotional and psychological dynamic of those who read and interpret these sayings.

Richard Valantasis, The Gospel of Thomas
Routledge; 1 edition (June 27, 1997) pp. 33




Logion 3: "The community these sayings posit experiences itself as fully empowered: its members do not need guidance."

P. Oxy 654.9-21 [Coptic Saying 3]

Jesus says," [If] your leaders [say to you, 'Look,] the imperial rule is in the sky,' then the birds of the sky [will precede you. If they say] that it is under the sea, then the fish of the sea [will precede] you. And [the imperial rule] is inside you [and outside . You who] know [yourselves] will find this. [And when you] know yourselves, [you will understand that] you are [children] of the [living] Father. [But if] you do [not] know yourselves [you live] in [poverty], and you are [poverty].

The community these sayings posit experiences itself as fully empowered: its members do not need guidance. In fact, as this saying indicates, leaders often point seekers in the wrong direction, leading them to the heavens or the seas where nothing significant happens, and where other creatures more logically would function. So this saying encourages the seekers to ignore outside leadership and follow themselves into a kind of self-knowledge that reveals their adoption by God. For these seekers, self-direction marks true guidance: that which most leaders find only in objectification and exteriorization, the true seeker finds both within the self and outside the self. The interiority of the discovery of the rule of God correlates (and presumably precedes) and exterior experience of it. The desired reign of God cannot be located only outwardly (in the sky or under the earth), but also inwardly. Nothing circumscribes the rule of God or objectifies it: it is both within and without the person.

The statement about the interiority and exteriority of the rule of God leads to the development of a contrast based upon self-knowledge. The interior and exterior reality of the rule will be found by those who know themselves. The finding now becomes identified with self- knowledge, and that self-knowledge results in the self-understanding of the seeker as "A child of the living Father." The adoption by God emerges from a process of discovery of the self and its relationship with the rule of God. This beneficent situation contrasts markedly with its alternative. For those who do not know themselves, who have not discovered their true selves in relationship to the rule of God, they "live in poverty," and in fact become that poverty. The process of self-discovery, that is, does not remain neutral so that one gains an increment of knowledge or understanding which adorns an otherwise rich life. Rather, the knowledge itself becomes the wealth and its lack becomes poverty. The personal stakes for the seeker revolve about either a wealth or a poverty, becoming rich or poor. The starkly drawn contrast again provides a window into the emotional and psychological dynamic of those who read and interpret these sayings.

Richard Valantasis, The Gospel of Thomas
Routledge; 1 edition (June 27, 1997) pp. 33-4




The Origins of Satan, Elaine Pagels

Logion 3: "One enters that kingdom when one attains self-knowledge"

"Why was this gospel suppressed, along with many others that have remained virtually unknown for nearly two thousand years? Originally part of the sacred library of the oldest monastery in Egypt, these books were buried, apparently, around 370 C.E., after the archbishop of Alexandria ordered Christians all over Egypt to ban such books as heresy and demanded their destruction. Two hundred years earlier, such works had already been attacked by another zealously orthodox bishop, Irenaeus of Lyons. Irenaeus was the first, so far as we know, to identify the four gospels of the New Testament as canonical, and to exclude all the rest. Distressed that dozens of gospels were circulating among Christians throughout the world, including his own Greek-speaking immigrant congregation in Gaul, Irenaeus denounced as heretics those who 'boast that they have more gospels than there really are ... but really, they have no gospels that are not full of blasphemy.' Only the four gospels of the New Testament, Irenaeus insisted, are authentic. What was his reasoning? Irenaeus declared that just as there are only four principal winds, and four corners of the universe, and four pillars holding up the sky, so there can be only four gospels. Besides, he added, only the New Testament gospels were written by Jesus own disciples (Matthew and John), or their followers (Mark, disciple of Peter, and Luke, disciple of Paul).

Few New Testament scholars today agree with Irenaeus. Although the gospels of the New Testament—like those discovered at Nag Hammadi—are attributed to Jesus' followers, no one knows who actually wrote any of them; furthermore, what we know about their dating makes the traditional assumptions, in all cases, extremely unlikely. Yet Irenaeus's statements remind us that the collection of books we call the New Testament was formed as late as 180-200 C.E. Before that time, many gospels circulated throughout the Christian communities scattered from Asia Minor to Greece, Rome, Gaul, Spain, and Africa. Yet by the late second century, bishops of the church who called themselves orthodox rejected all but the four canonical gospels, denouncing all the rest, in Irenaeus's words, as 'an abyss of madness, and blasphemy against Christ.' Irenaeus wanted to consolidate Christian groups threatened by persecution throughout the world. The gospels he endorsed helped institutionalize the Christian movement. Those he denounced as heresy did not serve the purpose of institutionalization. Some, on the contrary, urged people to seek direct access to God, unmediated by church or clergy.

The Gospel of Thomas, as noted above, claims to offer secret teaching— teaching quite different from that of Mark, Matthew, Luke, and John. According to Mark, for example, Jesus first appears proclaiming that 'the time is at hand; the Kingdom of God is drawing near. Repent, and believe in the gospel' (1:15). According to Mark, the world is about to undergo cataclysmic transformation: Jesus predicts strife, war, conflict, and suffering, followed by a world-shattering event—the coming of the Kingdom of God (13:1-37).

But in the Gospel of Thomas the 'kingdom of God' is not an event expected to happen in history, nor is it a 'place.' The author of Thomas seems to ridicule such views:

Jesus said, 'If those who lead you say to you, 'Lord, the kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you' (NCH II.32.19-24).

Here the kingdom represents a state of self-discovery:

'Rather, the kingdom is inside of you, and it is outside of you. When you come to know yourself, then you will become known, and you will realize that it is you who are the sons of the living Father' (NHC II.32.25-33.5)

But the disciples, mistaking that kingdom for a future event, persist in naive questioning:

'When will...the new world come?' Jesus said to them, 'What you look forward to has already come, but you do not recognize it' (NHC II.42- 10-12)

According to the Gospel of Thomas, then, the kingdom of God symbolizes a state of transformed consciousness. One enters that kingdom when one attains self-knowledge. The Gospel of Thomas teaches that when one comes to know oneself, at the deepest level, one simultaneously comes to know God as the source of one's being."

Elaine Pagels, The Origin of Satan: How Christians Demonized Jews
Pagans, and Heretics, Vintage (1965) 69-71


The Paraclete Shri Mataji
The Paraclete Shri Mataji
"Who is the Antichrist? They're describing he is the Antichrist, that fellow is the Antichrist. That's not the thing. There's an Antichrist within us who accepts all these things which are against the purity and Love of Christ... .

All such religions have to finish. They have to go now. It's too much. You cannot support them. They are so much full of anti-religious temperament that you cannot just bear them. It's better to finish Islam, Hinduism, Christianity, Sikhism, Buddhism, Jainism, all isms, one after another.

To what religion did Christ belong. I don't know ... You don't belong to any other religion because there is no reason in that. So by the year 2000 I hope all these religions will run away from this Earth. All of them fighting for nothing at all, killing each other for nothing at all. They want, they want to fight, they like to fight. Why blame Koran? Why blame Bible? Why blame anyone? They want to fight. They are of divisive nature."

The Messiah-Paraclete-Ruh-Devi
Give Up Your Antichrist Behavior, Christmas Puja, Ganapatipule, India — December 25, 1996




Yahoo forum post # 18745
September 29, 2017

So what would have happened if Shri Mataji, like Jesus, spoke only in parables?


Logion 21: "When the fruit ripened, he came quickly, his sickle in hand, and reaped it. He who has ears to hear, let him hear."

BLATZ
(21) Mariham said to Jesus: Whom are your disciples like? He said: They are like little children who have settled in a field which does not belong to them. When the owners of the field come, they will say: Leave us our field. They are naked before them, in order to leave it to them and give them (back) their field. Therefore I say: If the master of the house knows that the thief is coming, he will keep watch before he comes, and will not let him dig through into his house of his kingdom to carry off his things. You, then, be watchful over against the world; gird your loins with great strength, that the robbers may find no way to come at you. For the advantage for which you look, they will find. May there be among you a man of understanding! When the fruit ripened, he came quickly, his sickle in hand, and reaped it. He who has ears to hear, let him hear.

LAYTON
(21) Mary said to Jesus, "What do your disciples resemble?" He said, "What they resemble is children living in a plot of land that is not theirs. When the owners of the land come they will say, 'Surrender our land to us.' They, for their part, strip naked in their presence in order to give it back to them, and they give them their land. Thus I say that the owner of an estate, knowing that a bandit is coming, will keep watch before the bandit comes and not let the bandit break into the house of the estate and steal the possessions. You (plur.) , then, be on your guard against the world. Arm yourselves with great power lest the brigands find a way to get to you; for the trouble that you expect will come. Let an experienced person dwell in your midst! When the crop had matured, that person came in haste, sickle in hand, and harvested it. Whoever has ears to hear should listen!"

DORESSE
24 [21]. Mary says to Jesus: "Who are your disciples like?" He says to her: "They are like little children who have made their way into a field that does not belong to them. When the owners of the field come, they will say: 'Get out of our field!' They will give up the field to these and let them have their field back again." 25 [21]. "That is why I tell you this: If the master of the house knows that the thief is coming, he will watch before he comes and will not allow him to force an entry into his royal house to carry off furniture. You, then, be on the watch against the world. Gird up your loins with great energy, so that the brigands do not find any way of reaching you; for they will find any place you fail to watch." 26 [21]. "Let there be among you a prudent man: when the fruit arrived, quickly, sickle in hand, he went and harvested it. He who has ears to hear, let him hear!"

Scholarly Quotes

Marvin quotes Hippolytus in Refutation of All Heresies 5.8.44 as a relevant passage: "For this, he says, is 'the gate of heaven,' and this is ' house of God,' where the good God dwells alone, into which no one will enter, he says, who is unclean, physical, or carnal, but it is reserved for the spiritual alone, where it is necessary for them, when they have come there, to cast off their clothing and all become bridegrooms, having been made male through the virgin spirit." (The Gospel of Thomas: The Hidden Sayings of Jesus, p. 78)

Robert M. Grant and David Noel Freedman write:
"Here Mariham (the Mariamme of the Naassenes - Hippolytus, Ref., 5, 7, 1 - also mentioned in Saying 112), asks a question and is told that the disciples are 'like little children' (Matthew 18:3; cf., 1 Corinthians 14:20). The children live in an alien field, which must be the world, as in Matthew 13:38. 'Leave our field to us!' recalls the command of the farmer in Matthew 13:30: 'Leave both to grow up together until the harvest.' Moreover, in Matthew 24:40-42 there are mysterious references to 'two in a field,' to one's being left, and to the coming of a master. Whatever synoptic reminiscences there may be, these have been subordinated to the notion of being naked (see Saying 38). The true Gnostic wants to strip off the body (contrast 2 Corinthians 5:4: 'not to be stripped but to be clad upon') and leave the world." (The Secret Sayings of Jesus, p. 141)

Jack Finegan writes:
"Here the little children who live in the field are presumably the disciples who live in the world. When they give back the field to its owners they 'take off their clothes before them' which, in the present context, must mean that they strip themselves of their bodies in death, an end, to the Gnostic, eminently desirable (cf. §§236, 357)." (Hidden Records of the Life of Jesus, p. 254)

Gerd Ludemann writes:
"These verses are unique among the Jesus traditions and are hard to understand. If we begin with the evident recognition that the children symbolize the Gnostics, it is manifestly being said that they are staying in a strange field, namely the evil world, and that they are asking the owners for their own field. To this end, the exchange of fields, they bare themselves, which probably refers to baptism." (Jesus After 2000 Years, p. 601)

Funk and Hoover write:
"The conclusion in v. 4 is a metaphor with several possible interpretations: (1) It may be an allusion to Christian baptism, which would reflect the concerns of the emerging Christian community. (2) It may refer to gnostic and other early Christian notions that upon death the soul sheds the body (clothing) and proceeds to the heavenly realm from whence it has come (compare Thomas 29; 87; 112). (3) Or it may symbolize the return to a primordial state of sexual non-differentiation, to an androgynous state (compare Thomas 37). At all events, the parable in its present form reflects theological concerns that did not originate with Jesus." (The Five Gospels, p. 485)

Robert Price writes:
"This passage in Thomas is in turn derived from a vague memory quotation of two canonical gospel texts. The first is the parable of the wicked tenants in Mark 12:1-9 ('A man planted a vineyard . . . and lent it out to tenants, and went away into another country. When the time came, he sent a servant to the tenants, to get from them some of the fruit of the vineyard . . .'). The second is the parable of the unfaithful steward toward the end of the Markan Apocalypse, 13:34-37, which ends with the exhortation, 'Watch therefore, for you do not know when the master of the house will come ..., lest he comes suddenly and find you asleep.' Thomas' version makes the tenants into the disciples rather than the enemies of Jesus and bids them acknowledge the claim of the field's/vineyard's true owner (perhaps Satan or the Gnostic Demiurge). Likewise, the owner of the house has become, not the one whose coming is awaited, but rather the one who awaits the coming of another - a thief. Again, the allegorical counterparts have shifted roles. One awaits not God but the devil (cf. Mark 4:15)." (Deconstructing Jesus, pp. 131-132)

Robert M. Grant and David Noel Freedman write:
"From the same context in Luke (as in Saying 100) comes the counsel, 'Gird your loins!' Thomas explains that this means to gird yourself with 'a great power' (the power of the kingdom) so that no robber may come to you (Luke 12:33). You will be given what you need (Luke 12:22-32). An 'understanding man' is mentioned in Luke 12:42. Because of such parallels, it is hard to believe that Thomas is doing anything but creating a mosaic of sayings chiefly derived from Luke." (The Secret Sayings of Jesus, p. 142)

Joachim Jeremias writes:
"But the application of the parable to the return of the Son of Man is strange; for if the subject of discourse is a nocturnal burglary, it refers to a disastrous and alarming event, whereas the Parousia, at least for the disciples of Jesus, is the great day of joy. In fact the Christological application is missing from the Gospel of Thomas. Here the parable of the night-burglar has been preserved in two versions. The one contained in logion 21b resembles the Matthaean version, while the one which appears as logion 103 seems to be a very free repetition in the form of beatitude and exhibits some affinity with Luke 12.35 ff. Both versions agree in the fact that neither of them compares the breaking in of the burglar to the return of the Son of Man." (The Parables of Jesus, p. 49)

R. McL. Wilson writes:
"On this Bartsch comments that not only is the text, and therefore the translation, at some points uncertain, the whole passage seems to resist a uniform interpretation. The Synoptic parallels are first Luke xii. 39, with a change of tense and the addition of 'of his kingdom'; then Mark iii. 27 (the specific reference to vessels (SKEUH) here and in Matthew xii. 29 has no parallel in Luke); the call to watchfulness, of course, can be readily paralleled from our Gospels, but the warning to beware of the world is not Synoptic. Bartsch thinks this, and the addition of 'with great strength' after Luke xii. 35 in the next line may be due to Gnostic influence; so also he explains the following words, which have no Synoptic parallel. Finally the reference to the sickle is an adaptation of Mark iv. 29; since this passage is peculiar to Mark this would seem to add the final proof that if Thomas used our Gospels he employed all three Synoptics, and not merely Matthew and Luke. Luke xii. 40, it may be added, is an exhortation to readiness, but has been replaced by words from another context (e.g. Matt. xxiv. 42) before xxi. 35 is used. If this is a mosaic based on our Gospels, the author has ranged very widely. Bartsch, however, sees in this logion and in logion 8 (the parable of the Fisherman) a version of the Synoptic parables which over against the tradition hitherto known is thoroughly independent." (Studies in the Gospel of Thomas, pp. 73-74)

Helmut Koester writes:
"The Q version has shortened the parable, leaving out the purpose of the coming of the thief, i.e., to steal the goods of the owner of the house. That Q's parable presupposed such a continuation of the parable and was not simply an expansion of the metaphor of the 'day of the Lord coming like the thief in the night' (1 Thess 5:2; Rev 3:3), is evident in the phrase 'to be dug into.' Thomas's version suggests that the parable was cut short in Q in order to add the reference to the coming of the Son of man." (Ancient Christian Gospels, p. 98)

J. D. Crossan writes:
"The metaphor is clear enough and similar to that in Q/Matt. 24:43 = Luke 12:39. The awkward phrase, 'his house of his domain' (Lambdin: 120) or 'his house of his kingdom' (Guillaumont, 1959:14-15; Wilson, 1973:513) is probably a Coptic mistranslation for an original 'the house of his domain/kingdom' (Quecke; Menard, 1975:112)." (In Fragments, pp. 61-62)

J. D. Crossan writes:
"The application is more difficult since its translation is not too certain (Bartsch, 1959-1960:260). It is clear, however, that it warns about the world rather than the parousia. And therein lies the difficulty: The image actually works better for the unexpected and momentary irruption of the end than for the expected and permanent onslaught of the world. Hence the concluding sentence's translation could be: 'for the difficulty which you expect will (surely) materialize' (Lambdin: 120) or 'because they will find the advantage which you expect' (Guillaumont, 1959:16-17) or 'since the advantage for which you look they will find' (Menard, 1975:60)." (In Fragments, p. 62)

Funk and Hoover write:
"This saying [Sickle & harvest] is an allusion to Joel 3:13. In Mark 4:29 it is attached to the parable of the seed and harvest. Its appearance in two different contexts suggests that it circulated independently at one time. Both Mark and Thomas have given it an arbitrary location. The image is usually associated with the last judgment, which is what prompted some of the Fellows to vote black. However, it may also refer to the bountiful harvest that Jesus anticipates as a result of the providence of God who causes grain to grow (this is one way to read Mark's parable of the seed and harvest, 4:26-29). This possibility induced other Fellows to vote pink or gray." (The Five Gospels, p. 486)

Visitor Comments

Let it be read thus: Mary asked Jesus "Whom are your disciples like?" He said: "They are like children who find themselves in a field that is not theirs. The masters of the field only say 'Get out of our field!' Thus the children shed their clothing, and leave the field. Thus it is that my disciples shed their mortality, and go beyond the fields of life and death."
- Martin

Know what is yours and know what is of the world. You live and the world is a dead product of the intellect. The dead cannot touch the living.
- Simon Magus

The little children are the conscious mind. The owners are the innate self. The conscious mind divests itself of self-destructive learnt attitudes and returns to itself. The thief is the self-destructive attitude, against which we must guard.
- Rodney

Technical --- adhere to the teachings of your teacher, allow time to pass for ripeness to develop, guard yourself well for your acquired understanding may be stolen from you by the world, and when you are fully ripe, your teacher will know and will come quickly "sickle in hand" ready to harvest, to bring to you The Knowledge of all that you were, are, and can become. The becoming ready may take 30 years yet the transition which he alone can bring, at the right time, may be dispensed by him in 30 minutes. The exhortation of those who have ears to hear, let them hear, is always a code phrase indicating that this understanding can only be acquired by those ready to receive it.
- Thief37

The shedding of clothes represents the dying of their "old man" (before they were saved). They are obedient. The house is your heart. Guard it well, or else the thief (Satan) will come and steal knowledge and understanding from you. When you learn something (ripened fruit) be sure to harvest it and guard it, or else someone will steal it (Satan again), and you will lose it.
- Random

Let's remember the context and the many references to seeds, fields, and clothes. Jesus seems to be saying that the disciples are "wannabes". The truly enlightened own and work the fields and would be well-advised to arm themselves, harvest promptly, and deal with the troublemakers.
- Jonnylucid

http://www.earlychristianwritings.com/thomas/gospelthomas21.html




Yahoo forum post # 18746
October 1, 2017

Note: An half-hour ago, as i was returning from dropping my daughter to meet some friends nearby, a question came into my mind: Why did Jesus speak in parables?

i came home and started doing some searches. As i was about to extract from Ruben Zimmermann's Puzzling the Parables of Jesus: Methods and Interpretation (2015)--that detailed the difficulty of comprehending the Parables of Jesus--i ran into Mark 4:1-20.

i am again disturbed by what i read, deeply troubled that despite Shri Mataji spending nearly four decades and thousands of plain speeches, it made no difference or impact on comprehension .................. as was the case of the Savior too two millennia ago

So what would have happened if Shri Mataji, like Jesus, spoke only in parables?

Now about the use of the term "fools" used by me to described SYs in comparison to the illiterate masses two millennia ago who lacked all the modern media means used by Shri Mataji to expound Her message instantly across thousands of miles ....................... repeatedly, over and over and over again, month after month, year after year, decade after decade ........... and preserving those talks on tapes, CDs, USBs, hard-drives, and computers so that they could be instantly accessed ......................... repeatedly, over and over and over again, month after month, year after year, decade after decade .................. infinitely. These are truly fools as they will not understand Mark 4:1-20 ................... just as they did not twenty centuries ago. It is as simple as that.

regards,

jagbir


Mark 4:1-20
New International Version (NIV)

The Parable of the Sower
4 Again Jesus began to teach by the lake. The crowd that gathered around him was so large that he got into a boat and sat in it out on the lake, while all the people were along the shore at the water’s edge. 2 He taught them many things by parables, and in his teaching said: 3 “Listen! A farmer went out to sow his seed. 4 As he was scattering the seed, some fell along the path, and the birds came and ate it up. 5 Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. 6 But when the sun came up, the plants were scorched, and they withered because they had no root. 7 Other seed fell among thorns, which grew up and choked the plants, so that they did not bear grain. 8 Still other seed fell on good soil. It came up, grew and produced a crop, some multiplying thirty, some sixty, some a hundred times.”

9 Then Jesus said, “Whoever has ears to hear, let them hear.”

10 When he was alone, the Twelve and the others around him asked him about the parables. 11 He told them, “The secret of the kingdom of God has been given to you. But to those on the outside everything is said in parables 12 so that,

“‘they may be ever seeing but never perceiving,
and ever hearing but never understanding;
otherwise they might turn and be forgiven!’[a]”

13 Then Jesus said to them, “Don’t you understand this parable? How then will you understand any parable? 14 The farmer sows the word.15 Some people are like seed along the path, where the word is sown. As soon as they hear it, Satan comes and takes away the word that was sown in them. 16 Others, like seed sown on rocky places, hear the word and at once receive it with joy. 17 But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. 18 Still others, like seed sown among thorns, hear the word; 19 but the worries of this life, the deceitfulness of wealth and the desires for other things come in and choke the word, making it unfruitful. 20 Others, like seed sown on good soil, hear the word, accept it, and produce a crop—some thirty, some sixty, some a hundred times what was sown.”

Footnotes:
Mark 4:12 Isaiah 6:9,10


https://www.biblegateway.com/passage/?search=Mark%204:13-20




Yahoo forum post # 18754
October 2, 2017

The Parable of the Sower
4 Again the Paraclete Shri Mataji began to teach by the lake. The crowd that gathered around Her was so large that She got into a boat and sat in it out on the lake, while all the people were along the shore at the water’s edge. 2 She taught them many things by parables, and in Her teaching said: 3 “Listen! A farmer went out to sow his seed. 4 As he was scattering the seed, some fell along the path, and the birds came and ate it up. 5 Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. 6 But when the sun came up, the plants were scorched, and they withered because they had no root. 7 Other seed fell among thorns, which grew up and choked the plants, so that they did not bear grain. 8 Still other seed fell on good soil. It came up, grew and produced a crop, some multiplying thirty, some sixty, some a hundred times.”

9 Then the Paraclete Shri Mataji said, “Whoever has ears to hear, let them hear.”

10 When She was alone, the WCASY members and the others around Her asked Her about the parables. 11 She told them, “The secret of the kingdom of God has been given to you during my pujas. But to the public on the outside everything is said in parables 12 so that,

“‘they may be ever seeing but never perceiving,
and ever hearing but never understanding;
otherwise they might turn and be forgiven!’[a]”

13 Then the Paraclete Shri Mataji said to them, “But how come all of you still don’t understand this parable despite years of listening to my lectures? If you people still cannot comprehend simple things that I have spoken repeatedly, how then will you understand the secret of the kingdom of God which I have been preaching ever since opening it on May 5, 1970? 14 So let me tell you in a different way and hope you all will get my Message. The farmer sows the word.15 Some people are like seed along the path, where the word is sown. As soon as they hear it, Satan comes and takes away the word that was sown in them. 16 Others, like seed sown on rocky places, hear the word and at once receive it with joy. 17 But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. 18 Still others, like seed sown among thorns, hear the word; 19 but the worries of this life, the deceitfulness of wealth and the desires for other things come in and choke the word, making it unfruitful. 20 Others, like seed sown on good soil, hear the word, accept it, and produce a crop—some thirty, some sixty, some a hundred times what was sown.”

21 The Paraclete Shri Mataji adjusted Her sari and looked around. All She could see were vacant eyes of WCASY members and others. It was clear to Her that as soon as they hear anything about Her message--the Kingdom of God, Resurrection and Last Judgment--Satan comes and takes away the word that was sown in them. 22 The only word that Satan allows and plants in them is the subtle system. The Ruler of this world still triumphed again after twenty centuries. 23 It made no difference when the Savior spoke, whether plainly or in parables. It made no difference when the Paraclete spoke.




Yahoo forum post # 18754
October 3, 2017

Dear Jagbir:

I cannot believe what you just did. By using the Paraclete/Shri Mataji's name instead of Jesus, you made this Parable so relevant and real to me, as in happening in my life in my Self.

Thank you.

Pamela




This is based on the Bible (Torah and Quran) ............... as proclaimed by Jesus twenty centuries ago and confirmed by the Paraclete Shri Mataji ever since May 5, 1970.

Yahoo forum post # 18756
October 3, 2017

Dear Jagbir:

As student in the Rosicrucian Order AMORC I attended a seminar where we performed the circle dance as explained in this article:

Those who wrote down and revered the Acts of John apparently used this chant to celebrate the eucharist. But instead of eating bread and drinking wine 'to proclaim the Lord's death' (1 Corinthians 11:26) as other Christians did, they chanted these words while holding hands and circling in the dance, celebrating together the mystery of Jesus' suffering and their own. Indeed, some Christians celebrate it like this to this day.

Although I rejoiced performing it, I did not know were it came from and the meaning of it. After all this years (10 or more) I come to find out.

Thank you for sharing all this information it is really enlightening.

Pamela




Yahoo forum post # 18757
October 4, 2017

Dear Pamela (and all),

i will quote from the founder of the Rosicrucian Order as to what i too feel about my present state:

"There is nothing so inspiring, so filled with peace, happiness, perfect health, joy, and contentment as the development of the spiritual nature."
- H. Spencer Lewis, founder of the Rosicrucian Order, AMORC. 1915.

However, that quote can be used by all religious traditions and spiritual organizations. Even Ron Hubbard's Scientologists or Sathya Sai Baba's devotees or al-Baghdadi's ISIL fighters can feel that way.

But the development of my spiritual nature is due to the presence of the Paraclete/HOLY SPIRIT, forever, within myself ............... as proclaimed by Jesus twenty centuries ago and confirmed by the Paraclete Shri Mataji ever since May 5, 1970.

More than that, far more, is the fulfillment of Jesus' promise to send the Paraclete to complete his message of the Kingdom of God, and commence the Resurrection and Last Judgment. Everything that the Savior preached 2000 years ago has not only been brought to remembrance but also to fruition - the second birth of the Spirit that will be experienced daily as wind (cool breeze), the Sure Sign of the Resurrection! This is based on the Bible (Torah and Quran) ............... as proclaimed by Jesus twenty centuries ago and confirmed by the Paraclete Shri Mataji ever since May 5, 1970.

So my spiritual nature is not because of Ron Hubbard'sDianetics: The Modern Science of Modern Health, or Sai Baba's materialization of vibhuti (holy ash), or al-Baghdadi's eschatological and apocalyptic confirmation of the End Times.

Ironically, it is because of the eschatological and apocalyptic confirmation of the End Times ............... but as proclaimed by Jesus twenty centuries ago and confirmed by the Paraclete Shri Mataji ever since May 5, 1970.

So the vast majority of Christians today still do not understand fully Jesus' most central teaching. They never did - not when the Savior walked on Earth, and definitely not after He was crucified.

The vast majority of SYs today also still do not understand fully Shri Mataji's most central teaching. They never did - not when the Paraclete walked on Earth, and definitely not after She was 'poisoned' to death.

regards,

jagbir


L. Ron Hubbard
From Wikipedia, the free encyclopedia (Retrieved 2017-10-04)

Lafayette Ronald Hubbard (March 13, 1911 – January 24, 1986), better known as L. Ron Hubbard[2] and often referred to by his initials, LRH, was an American author and the founder of the Church of Scientology. After establishing a career as a writer, becoming best known for his science fiction and fantasy stories, he developed a system called Dianetics which was first expounded in book form in May 1950. He subsequently developed his ideas into a wide-ranging set of doctrines and practices as part of a new religious movement that he called Scientology.[3] His writings became the guiding texts for the Church of Scientology and a number of affiliated organizations that address such diverse topics as business administration, literacy and drug rehabilitation. The Church's dissemination of these materials led to Hubbard being listed by the Guinness Book of World Records as the most translated and published author in the world.[4][5] The Guinness World Record for the most audio books published for one author is also held by Hubbard.[6] In 2014, Hubbard was cited by Smithsonian magazine as one of the 100 most significant Americans of all time, as one of the eleven religious figures on that list.[7]

Although many aspects of Hubbard's life story are disputed, there is general agreement about its basic outline.[8] Born in Tilden, Nebraska, he spent much of his childhood in Helena, Montana. He traveled in Asia and the South Pacific in the late 1920s after his father, an officer in the United States Navy, was posted to the U.S. naval base on Guam. He attended George Washington University in Washington, D.C. at the start of the 1930s, before dropping out and beginning his career as a prolific writer of pulp fiction stories. He served briefly in the United States Marine Corps Reserve and was an officer in the United States Navy during World War II, briefly commanding two ships, the USS YP-422 and USS PC-815. He was removed both times when his superiors found him incapable of command.[9] The last few months of his active service were spent in a hospital, being treated for a duodenal ulcer.[10][11]

After the war, Hubbard developed a philosophy he called Dianetics, which he called "the modern science of mental health". He founded Scientology in 1952 and oversaw the growth of the Church of Scientology into a worldwide organization. During the late 1960s and early 1970s, he spent much of his time at sea on his personal fleet of ships as "Commodore" of the Sea Organization, an elite inner group of Scientologists. His expedition came to an end when Britain, Greece, Spain, Portugal, and Venezuela all closed their ports to his fleet. At one point, a court in Australia revoked the Church's status as a religion, though it was later reinstated. Hubbard returned to the United States in 1975 and went into seclusion in the California desert. In 1978, a trial court in France convicted Hubbard of fraud in absentia. Others convictions from the same trial were reversed on appeal, but Hubbard died before the court considered his case.

In 1983 Hubbard was named as an unindicted co-conspirator in an international information infiltration and theft project called "Operation Snow White".[12][13] He spent the remaining years of his life on his ranch, the "Whispering Wind," near Creston, California, where he died in 1986. A small group of Scientology officials and physician Dr. Eugene Denk attended to him before his death, for a number of ailments including chronic pancreatitis. In 1986, he died at age 74 in a 1982 Blue Bird motor home, which was situated on his property.[14]

The Church of Scientology describes Hubbard in hagiographic terms,[15] and he portrayed himself as a pioneering explorer, world traveler, and nuclear physicist with expertise in a wide range of disciplines, including photography, art, poetry, and philosophy. In Scientology publications, he is referred to as "Founder" and "Source" of Scientology and Dianetics. His critics, including his own son Ronald DeWolf, have characterized him as a liar, a charlatan, and mentally unstable, though DeWolf later recanted those statements. Though many of Hubbard's autobiographical statements have been found to be fictitious,[16] the Church rejects any suggestion that its account of Hubbard's life is not historical fact.[17][18]

Notes
1.Von Dehsen, Christian D. "L. Ron Hubbard," in Philosophers and religious leaders, p. 90. Westport, Conn.: Greenwood Publishing Group, 1999. ISBN 978-1-57356-152-5
2.Church of Scientology International. L. Ron Hubbard: A Profile. Retrieved November 26, 2012.
3."New religious movement (NRM)". Retrieved July 25, 2016.
4. "Most published works by one author". Retrieved December 8, 2015.
5."Most translated author, same book". Retrieved December 8, 2015.
6."Most audio books, one author". Retrieved September 1, 2016.
7.Frail, T.A. "Meet the 100 Most Significant Americans of All Time". Retrieved November 23, 2015.
8. Bromley, p. 89
9. Sappel, Joel; Welkos, Robert W. (June 24, 1990). "The Mind Behind the Religion, Chapter 2: Creating the Mystique: Hubbard's Image Was Crafted of Truth, Distorted by Myth". Los Angeles Times. Archived from the original on June 12, 2008. Retrieved July 14, 2009.
10. "The Mind Behind the Religon(sic) - Los Angeles Times". June 12, 2008. Archived from the original on June 12, 2008. Retrieved July 25, 2016.
11. Miller, chapter 6
12. Miller, Russell. "Bare-faced Messiah". Michael Joseph. Archived from the original on July 3, 2012. Retrieved April 25, 2016.
13. Reitman, Janet; American Society of Magazine Editors (2007). "Inside Scientology". The Best American Magazine Writing 2007. Columbia University Press. p. 323. ISBN 9780231143912.
14. Reitman, Janet (2007). "Inside Scientology". The Best American Magazine Writing 2007. Columbia University Press. ISBN 9780231143912.
15. Christensen, p. 228
16. Hugh B. "Fair Game: Secrecy, Security, and the Church of Scientology in Cold War America." Journal of the American Academy of Religion 74:2 (2006)
17. Rothstein, p. 21.
18. Wright, Lawrence (February 14, 2011)."The Apostate: Paul Haggis vs. the Church of Scientology." The New Yorker, retrieved February 8, 2011.



Sathya Sai Baba
From Wikipedia, the free encyclopedia (Retrieved 2017-10-04)

Sathya Sai Baba (born Sathya Narayana Raju; 23 November 1926 – 24 April 2011[1]) was an Indian guru and philanthropist.[2] He claimed to be the reincarnation of Sai Baba of Shirdi.[3]

Sai Baba's materialisations of vibhuti (holy ash) and other small objects such as rings, necklaces, and watches, along with reports of miraculous healings, resurrections, clairvoyance, bilocation, and alleged omnipotence and omniscience, were a source of both fame and controversy.[4] His devotees considered them signs of his divinity, while sceptics viewed them as simple conjuring tricks. He further faced accusations over the years of sexual abuse and fraud, which he rejected as smear campaigns.[5][6]

The Sathya Sai Organisation, founded by Sai Baba "to enable its members to undertake service activities as a means to spiritual advancement",[7] has over 1,200 Sathya Sai Centres (branches) in 126 countries.[8] Through this organisation, Sai Baba established a network of free hospitals, clinics, drinking water projects, auditoriums, ashrams and schools.[9][10][11]

References
1. "Obituary: Indian guru Sai Baba". BBC. 24 April 2011. Satya Sai Baba was born Sathyanarayana Raju on 23 November 1926
2. Richard Weiss, Victoria University of Wellington – The Global Guru: Sai Baba and the Miracle of the Modern; Available Online: http://www.nzasia.org.nz/downloads/NZJAS-Dec05/7_2_2.pdf
3. Babb, Lawrence A. (1991). "Redemptive Encounters: Three Modern Styles in the Hindu Tradition". University of California Press. p. 164. ISBN 0-520-07636-2.
4. Datta, Tanya (17 June 2004). "Sai Baba: God-man or con man?". BBC News.
5. Harmeet Shah Singh (24 April 2011). "Indian spiritual guru dies at 85". CNN. Retrieved 5 October 2013.
6. Palmer, Norris W. "Baba's World". In: Forsthoefel, Thomas A.; Humes, Cynthia Ann (eds.) (2005). Gurus in America. Albany, NY: State University of New York Press. ISBN 0-7914-6574-8.
7. "SSSCT- Sri Sathya Sai Seva Organisation". srisathyasai.org.in.
8. "Our Branches". Official website - International Sai Organisation. Retrieved 30 September 2013.
9. "Thousands flock to funeral of India guru Satya Sai Baba". BBC News. 27 April 2011.
10. "Sai Baba's legacy". Deccan Herald.
11. "'Sai Baba did everything govt could not' - The Times of India". The Times Of India.



Islamic State of Iraq and the Levant
From Wikipedia, the free encyclopedia (Retrieved 2017-10-04)

Islamic eschatology

One difference between ISIL and other Islamist and jihadist movements, including al-Qaeda, is the group's emphasis on eschatology and apocalypticism – that is, a belief in a final Day of Judgment by God, and specifically, a belief that the arrival of one known as Imam Mahdi is near. ISIL believes that it will defeat the army of "Rome" at the town of Dabiq, in fulfilment of prophecy.[102] Following its interpretation of the Hadith of the Twelve Successors, ISIL also believes that after al-Baghdadi there will be only four more legitimate caliphs.[102]

The noted scholar of militant Islamism William McCants writes:

References to the End Times fill Islamic State propaganda. It's a big selling point with foreign fighters, who want to travel to the lands where the final battles of the apocalypse will take place. The civil wars raging in those countries today [Iraq and Syria] lend credibility to the prophecies. The Islamic State has stoked the apocalyptic fire. [...] For Bin Laden's generation, the apocalypse wasn't a great recruiting pitch. Governments in the Middle East two decades ago were more stable, and sectarianism was more subdued. It was better to recruit by calling to arms against corruption and tyranny than against the Antichrist. Today, though, the apocalyptic recruiting pitch makes more sense than before.

The ISIS Apocalypse: The History, Strategy, and Doomsday Vision of the Islamic State[103]

Goals

Since at least 2004, a significant goal of the group has been the foundation of a Sunni Islamic state.[104][105] Specifically, ISIL has sought to establish itself as a caliphate, an Islamic state led by a group of religious authorities under a supreme leader – the caliph – who is believed to be the successor to Prophet Muhammad.[106] In June 2014, ISIL published a document in which it claimed to have traced the lineage of its leader al-Baghdadi back to Muhammad,[106] and upon proclaiming a new caliphate on 29 June, the group appointed al-Baghdadi as its caliph. As caliph, he demands the allegiance of all devout Muslims worldwide, according to Islamic jurisprudence (fiqh).[107]

ISIL has detailed its goals in its Dabiq magazine, saying it will continue to seize land and take over the entire Earth until its:

Blessed flag...covers all eastern and western extents of the Earth, filling the world with the truth and justice of Islam and putting an end to the falsehood and tyranny of jahiliyyah [state of ignorance], even if American and its coalition despise such.

— 5th edition of Dabiq, the Islamic State's English-language magazine [108]

According to German journalist Jürgen Todenhöfer, who spent ten days embedded with ISIL in Mosul, the view he kept hearing was that ISIL wants to "conquer the world", and that all who do not believe in the group's interpretation of the Quran will be killed. Todenhöfer was struck by the ISIL fighters' belief that "all religions who agree with democracy have to die",[109] and by their "incredible enthusiasm" – including enthusiasm for killing "hundreds of millions" of people.[110]

References
102. Wood, Graeme (15 February 2015). "What ISIS Really Wants". The Atlantic. Retrieved 19 February 2015.
103. McCants, William (2015). "The ISIS Apocalypse: The History, Strategy, and Doomsday Vision of the Islamic State." New York: St. Martin's Press. p. 147. ISBN 978-1-250-08090-5.
104. Beauchamp, Zack (2 September 2014). "17 things about ISIS and Iraq you need to know". Vox. Retrieved 5 September 2014.
105. Abu Mohammad. "Letter dated 9 July 2005" (PDF). Office of the Director of National Intelligence. See page 2 onwards. Archived from the original (PDF) on 22 May 2011. Retrieved 22 July 2014.
106. Johnson, M. Alex (3 September 2014). "'Deviant and Pathological': What Do ISIS Extremists Really Want?". NBC News. Retrieved 5 September 2014.
107. Kubba, Laith (7 July 2014). "Who is the U.S. targeting in Iraq air strikes?". Al Jazeera.
108. Joscelyn, Thomas (29 September 2015). "US counterterrorism efforts in Syria: A winning strategy?". Long War Journal.
109. Withnall, Adam (21 December 2014). "Middle East. Inside Isis: The first Western journalist ever to be given access to the 'Islamic State' has just returned – and this is what he discovered". The Independent. Retrieved 3 October 2015.
110. Greyvenstein, Hester Maria (15 January 2015). "Q&A: German journalist on surviving ISIL". Al Jazeera. Retrieved 4 October 2015. Something that I don't understand at all is the enthusiasm in their plan of religious cleansing, planning to kill the non-believers... They also will kill Muslim democrats because they believe that non-ISIL-Muslims put the laws of human beings above the commandments of God. These were very difficult discussions, especially when they were talking about the number of people who they are willing to kill. They were talking about hundreds of millions. They were enthusiastic about it, and I just cannot understand that.





October 4, 2017 Yahoo forum post # 18758


the second birth of the Spirit that will be experienced daily as wind (cool breeze), the Sure Sign of the Resurrection!

Thank you!


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