The Nature of the Ultimate


The Myths and Gods of India
"The Soul is the unity that links all individual beings. It is the indivisible continuum in which beings appear as individual conscious units. Every existing thing contains a part of the universal Soul, just as every form encloses a part of space and every duration of time. But, although this individual fragment of the Soul, like the fragment of space in the pitcher, gives existence to the living being, at no moment is the individual soul really separated from the universal continuum of consciousness, the Atman.”

The Nature of the Ultimate

The Origin of Existence

"In the beginning, my dear, this world was just nondual Being (sat). To be sure, some people say that in the beginning this world was just nondual non-Being (a-sat), and that Being arose from non-Being. But how could that be? How could Being be produced from non-Being? In the beginning this world must have being pure Being, one without a second.” (Chandogya Upanishad 6.2.1-2 [6] )

Thus did the sage Aruni state the question of the ultimate origin of gods, men, and the cosmos.

The methods of yoga, which the Aryans had probably learned from the earlier inhabitants of India, had made them conscious, through introspection, of an ultimate void within themselves, of a stage beyond thought and dream, beyond perception, beyond knowledge, motionless, indescribable, unbounded by space and time. Was this the causal principle? Was there a motionless substratum for matter, one for time, as there seemed to be one for thought? Were these different substrata the forms of a still more subtle one? The philosophers of the Upanishads pondered over these problems.

The Perceptible Continua: Space, Time, and Thought

When attempting to reach the root of any aspect of the manifest world we are led to imagine that there must exist beyond its form, beyond its appearance, some sort of causal state, some undifferentiated continuum, of which that particularized form would be an apparent development.

The first of the continua underlying all perceptible forms appears to be space. Absolute empty space is defined by Indian philosophers as a limitless, undifferentiated, indivisible continuum in which are built the imaginary divisions of relative space.

The Three Modes of Being: The substrata of Space, Time and Consciousness

If we envisage the cosmos not merely as an unconscious mechanism but as a creative process, as the manifestation of a conscious power, we are led to search for an active or conscious substratum for each of the perceptible continua.

The substratum of space is existence (sat), the substratum of time is experience or enjoyment (ananda), the substratum of thought is consciousness (cit).

Before there can be location, place, dimension, there must be something to locate, some sort of existence. There can be no location of the nonexistant. Hence existence must pre-exist space.

Time exists only in relation to perception. A nonperceived time can have no extension, cannot be the measure of anything. The principle of perception must therefore pre-exist time. That first undifferentiated potential perception, that first principle of experience, is said to correspond to pure, absolute enjoyment, the innermost nature of existence.

'Know the Principle (brahman) to be enjoyment. From enjoyment are all beings born; once born they are sustained by enjoyment and leave this world to return into enjoyment.' (Taittirtya Upanisad 3.6. [7])

"There is no experience, no enjoyment, without being, and no being without experience (enjoyment). When we speak of enjoyment (ananda) as 'self-illumined existence' (svaprakala-satta), enjoyment is shown as something other than sensation, and by saying that existence is the form of enjoyment, existence is freed from the notion of inertia.” (Karapatri, "Lingopasana-rahasya.” Siddhanta, II, 1941-42, 153.)

The lord-of-sleep (Siva), who is the principle of disintegration (tamas), the source of an ever-expanding (disintegrating) universe, is the principle of time, the destroyer, and at the same time the embodiment of experience, the phallus (linga). Thus enjoyment that is life and time that is death are shown as the two aspects of one entity. The source of life and immortality (a-mrta) is the same as that of death (mrta), a symbol that expresses itself in all traditions as the oneness of love and death (a-mor and mortis).

Enjoyment being the form of experience, the enjoyment continuum, basis of experience, is also known as 'feeling' (rasa) or 'emotion.' 'He [the Total Being] verily is but feeling.' (Taittirtya Upanisad 2.7.)

The experience of pure, unbounded enjoyment as the innermost nature of things implies the realization of absolute time, which is ever-present eternity. The being who reaches that stage is freed from the bonds of actions.

'He who knows the enjoyment of the Immensity does not know fear from any quarter. He is not tormented by any thought 'Why did not I act rightly? why did I sin?' He who knows that [right and wrong are relatively things] reaches the Soul.' (Taittirtya Upanisad 2.9. [8])

The substratum of thought is consciousness. Thought can exist only in a conscious mind. There can be no thought independent of a thinker, of someone conscious of the existence of thought. Consciousness is therefore the fundamental substratum of thought and is linked with the notion of individual existence, of an individual monad, or self, or being.

The formless Immensity that appears to be the innermost nature of things can be grasped as the void, the silence, the absolute darkness, which lies beyond mind, beyond intellect, and can be realized as the substratum of man's own nature, as his own Self, his own Soul (atman).

'Vast, resplendent, of unthinkable form, it shines forth more subtly than what is subtlest. Farther than the far, it is here at hand, hidden in the hearts of the seers.' (Mundaka Upanisad 3.1.7. [9])

"That Soul is not 'this' nor 'that'; unseizable, it cannot be grasped; indestructible, it cannot be destroyed; unattached, it has no contacts; unbound, it knows no anguish; it cannot be injured.” (Brhad-aranyaka Upanisad 3.9.26 and 4.5.15. [10])

Unbounded by space and time, the individual soul is as small as an atom, as vast as the universe. 'He who realizes the sphere of space hidden in the cavern of his heart grasps all that may be desired and comes into contact with the Immensity.' (Taittirtya Upanisad. 2.1. [11])

The Soul is the unity that links all individual beings. It is the indivisible continuum in which beings appear as individual conscious units. Every existing thing contains a part of the universal Soul, just as every form encloses a part of space and every duration of time. But, although this individual fragment of the Soul, like the fragment of space in the pitcher, gives existence to the living being, at no moment is the individual soul really separated from the universal continuum of consciousness, the Atman.

The experience of the universal Soul is an experience of identity; hence absolute consciousness is spoken of as the Self, the own self of each being. 'For, where there is duality, one sees another, one smells another, one tastes another, one speaks to another, one smells another, one tastes another,one touches another, one understands another. But where everything has become one's own self, then who can be seen by what? Who can be smelt by what? who can be tasted by what? who can speak to what? who can hear what? Who can think of what? Who can touch what? Who can understand what? Who can understand that through which all things are understood?' (Brhad-aranyaka Upanisad 4.5.15. [12])

As the substratum of consciousness, the Atman is the Self, the innermost nature of all divinities, of all the forms of the manifest universe, of all living beings.

The Soul is the sum of all the gods. 'All the gods are this one Soul, and all dwell in the Soul.' (Manu Smrti 12.119. [13])

'The ruler-of-heaven (Indra) and all the gods are the Supreme Soul. It is supreme because it includes all.' (Kulluka Bhatta, commentary on ibid. [14])

As the one [inner] Fire pervading the world takes the endless forms of things, the one Soul within all beings fills their forms and the space around. As the one Air pervading the world takes the endless forms of things, the one Soul within all beings fills their forms and the space around. As the one Sun, the eye of the worlds, is not affected by the defects of sight, the one Soul within all beings is not defiled by suffering. There is but one Self for all beings, [one Power] that controls all, one Form that creates all forms. The strong who witness it within their hearts alone knows everlasting joy. It is the eternity of things eternal, the consciousness of the conscious, the unity of multiplicity, the fulfillment of desire. The strong who witness it within their hearts alone knows everlasting peace. (Katha Upanisad 5.9-13. [15])

The Soul, the all-pervading continuum of consciousness, becomes the sole object of meditation of the realized sage.

'This Soul indeed is below, this Soul indeed is above, this Soul is to the west and to the east. This Soul is to the south. This soul is to the north. This Soul indeed is the whole world.' (Chandogya Upanisad 7.25.2. [16])

'It is not born, nor does it die. It has not come from anywhere, has not become anyone. Unborn, everlasting, eternal, primeval, it is not slain when the body is slain.' (Katha Upanisad 2.18. [17])

The Soul is not affected by the accumulated actions which shape the individuality of the living being. Yet, in contact with individual characteristics, it appears colored by them just as crystal placed near a China rose appears red.

'He who sees this, who knows this, who understands this, who desires the Soul, who plays with the Soul, who makes love to the Soul, who attains volupty in the Soul, becomes his own master and wanders at will through the worlds. But they who know otherwise are dependent. They dwell in perishable worlds and cannot wander at will.' (Chandogya Upanisad 7.25.2. [18])

The "I" and the Self

There is considerable difference between the notion of the Self or Soul and the entity known as the individuality. The Soul is a continuum which exists within and without all beings. The 'I' or individuality, on the other hand, is a temporary knot, a 'tying together' of different universal faculties in a particular point of consciousness. It is a center within the Self just as any object is a group of energies tied together in a particular location within indefinite space. The Soul can exist independently of the notion of particularized existence, without thought, without individuality; not so the 'I,' which is the center of the vibrations of thought.

The Realization of the Soul

Being the substratum of man's own consciousness, the Soul is the universal substratum easiest for man to reach. The realization of the universal Soul is thus the highest realization accessible to man. The Soul is man's absolute. There is for him no other transcendental reality.

'The Soul is hidden in all things; it does not shine forth, but it can be perceived by seers with the subtle eyes of the intellect.' (Katha Upanisad 3.12. [19])

The point where the identity of the individual soul and the universal Soul is realized, the point where all living beings unite, is called the 'point-limit' (bindu). It is the point where space, time, and all forms of manifestation begin and through which they are ultimately withdrawn. In the order of manifestation, the bindu is described as the limit between the universal Consciousness (cit), which is passive and extentionless, and the universal Intellect (buddhi), which is active and thus require a sphere of activity, some form of extension.

The 'experience of the Soul,' is identified with the bindu, is the point where the universal Being and the individual being unite.

'The Soul is a bridge that links together these worlds so that they may not part. Neither day nor night, nor old age, nor death, nor sorrow, nor good or evil deeds, can cross over that bridge.'

'All evil turns back therefrom, for that immense world is free from evil. Therefore, upon crossing that bridge, the blind regain sight, the bound are liberated, those who suffer are freed from pain. Upon crossing that bridge, the night appears as the day; for that immense world is ever luminous. ' (Chandogya Upanisad 8.4.1-2. [20])

The Soul is not realized through teachings, nor by intellect, nor by learning. It can be reached only by the one who woos it. To him the Soul reveals its form. He who has not renounced action, who is not at peace, who cannot concentrate, who has not silenced his mind, cannot obtain it be mere intelligence.' (Katha Upanisad 2.23-24. [21])

'It cannot be grasped by sight nor by speech, nor by any of the sense organs, nor by penance or deeds. He who meditates and whose nature is purified by knowledge can behold it in its undivided entirety.' (Mundaka Upanisad 3.1.8. [22])

'Hence he who knows this, who is at peace, calm, quiet, patient, sees the Self as himself. He sees the Soul everywhere. Evil does not overcome him; he overcomes all evil. Evil does not burn him; he burns all evils. Free from evil, free from impurity, free from doubt, he becomes a knower of the Immensity.' (Chandogya Upanisad 4.4.23. [23])

Immensity (brahman), the Common Substratum

That the three continua may be the different aspects of one further, still more subtle, causal substratum is a hypothesis which can never be verified, since all its elements are beyond the reach of perception and the methods of logical reasoning cannot apply to regions which are beyond the reach of natural laws. This potential, imaginary substratum is spoken of a 'the Immensity,' the Brahman. It is a prodigious generalization, a most inspiring idea, which becomes also a dangerous instrument in the development of Hindu thought, indeed of all later religions.

The Immensity, which can be described as the space-time-thought continuum, is the absolute and ultimate stage in which are united existence, the source of spatial form; consciousness or knowledge, the basis of thought; and limitless duration of eternity, the basis of experience or enjoyment. Thus, 'the Brahman is indivisible existence, knowledge, and eternity' (Taittirtya Upanisad 2.1. [24])

The ultimate principle is beyond the reach of form, of thought, of experience. It is beyond all categories of manifestation, beyond divisible time, beyond divisible space, beyond number, beyond name and shape, beyond the reach of mind and words. It is spoken of as the stage 'whence mind and speech, having no hold, fall back' (Taittirtya Upanisad 2.9. [25])

There sight cannot go, speech cannot go, nor the mind. We cannot know, we cannot understand. How can one explain It? It is other than all that is known. It is above the Unknown. (Kena Upanisad 1.3. [26])

This ultimate stage cannot be called either non-Being or Being. It is neither one nor many. We can only define it negatively, saying that it is nothing of what man can know or conceive, neither god, nor man, nor thing. It is thus spoken of as nondual, unknowable, formless, changeless, limitless, etc. It cannot be positive or negative, male or female, hence it is spoken of in the neuter gender.

'Invisible, inactive, beyond grasp, without qualifications, inconceivable, indescribable, it is the essence aimed at through the notion of Self, ever aloof from manifestation. Calm, peaceful, auspicious (siva), it is nondual, unmanifest Fourth stage [beyond the three stages of existence, gross, subtle, and causal, beyond the three corresponding stages of experience, waking consciousness, dream consciousness, and deep sleep].' (Mundaka Upanisad 1.17. [27])

This Immensity, this Void, this Unknown, this nonexistant Absolute, is the innermost nature of everything.

It is the hearing of the ear, the thought of the thinking faculty,
the spoken word of speech, as also the breathing of the breath
and the sight of the eye.
(Kena Upanisad 1.2. [28])

That which speech cannot express but through which speech is expressed,
that indeed know as the Immensity and not what is here worshiped.
That which thought cannot conceive but through which thought is thought,
that indeed know as the Immensity and not what is here worshiped.
That which sight cannot see but through which sight sees,
that indeed know as the Immensity and not what is here worshiped.
That which hearing cannot hear but through which hearing is heard,
that indeed know as the Immensity and not what is here worshiped.
That which breath cannot breathe but through which breathing is breathed,
that indeed know as the Immensity and not what is here worshiped.

(Kena Upanisad 1.4-8. [29])

'The sun does not shine there, nor the moon, nor the stars; lightning does not shine there, nor the [earthly] fire. As he shines, everything is illumined after him. The whole world shines by his light.' (Mundaka Upanisad 2.2.10; Katha Upanisad 5.15 [30])

'It has never begun; one cannot say that it exists nor that it does not exist.... All the perceptions of the senses rest upon it, yet it perceives nothing. It knows no connections, yet supports all things. It has no quality, yet it is the enjoyer of all merits.'

'External to all things, it dwells in all things, animate or inanimate. It is so subtle that it cannot be grasped. Always near, it is ever beyond reach. Indivisible, it only appears in the fragmentation of life. It feeds all that lives, yet devours it and gives it birth again.

It is the light of lights beyond darkness.
It is both knowledge and the object if knowledge,
which knowledge [alone] can reach,
and it dwells in the heart of all.
Thus the field [of knowing (i.e., the mind)], knowledge, and the thing to be known are spoken as one.
(Bhagavadgita 13.12, 14-18. [31])

Alain DaniƩlou, The Myths and Gods of India
Inner Traditions/Bear & Company (December 1, 1991) pp. 14-22




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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