"The Paraclete has a twofold function: to communicate Christ to believers and, to put the world on trial"- Robert Kysar


Robert Kysar, John, the Maverick Gospel
"Pentecost is historically and symbolically related to the Jewish harvest festival of Shavuot, which commemorates God giving the Ten Commandments at Mount Sinai fifty days after the Exodus. Among Christians, Pentecost commemorates the descent of the Holy Spirit upon the Apostles and other followers of Jesus, as described in the Acts of the Apostles 2:1-31.

It is out of question that a few minutes of the Holy Spirit's visitation on the first Christian Pentecost Sunday could have been the fulfillment of all that Jesus had promised the Comforter/Paraclete/Advocate would do for his disciples. Indeed the biblical "passages suggest broader, more personal senses, referring to one who consoles another, befriends another, guides or teaches another, or to one who publicizes the truth of things." (Daniel B. Stevick, 2011, 285) Only with the advent of the Paraclete Shri Mataji has that all-encompassing promise of Jesus been fulfilled in every respect, which of necessity has taken about 40 years of Her attention to detail in all the vital areas of revelation, glorification, guidance, advocacy, counseling and comforting.

Since that is the case as to where Jesus' disciples now stand in relation to the Comforter/Paraclete/Advocate, here are some further points of clarification as to why Jesus' promise could only be fulfilled in recent times, rather than 2000 years ago:

i) Jesus said that he would send another Comforter just like him, i.e., in the form of a human being, but that he had to go away first, before the Comforter would come. (Divine personalities when speaking about themselves, tend to speak in terms of eternal time, not in terms of human time). Jesus was telling his disciples that at the appointed time, another Divine personality would come. But that personality would have to wait for the appointed time, the right time.

ii) There is no historical evidence whatsoever there was any advocate, counselor, comforter or person acting with defense attorney capability physically present to Jesus' disciples, as he had been present to them. Had such a personality arrived, duly fulfilling such a multi-tasking role, the disciples would surely have recorded those teachings just as they had recorded the teachings of Jesus.

iii) There is no historical evidence whatsoever that after Jesus' crucifixion there was any Paraclete bearing witness to Jesus, glorifying him, guiding his followers, and declaring what was to come. In fact, such a Paraclete personality would very quickly have been crushed at that time for speaking out, just as surely as Jesus had been crucified for speaking out, which, albeit, is the job of Paraclete's to do.

iv) During the post-crucifixion period there were no Bibles, churches, literacy or technological means of communication that would enable the spreading of the Comforter/ Paraclete/Advocate's teachings universally. In fact, the Roman persecution of the Christians only ended in 313 AD under the reign of Constantine the Great, and it was only after that time that the Bible and churches evolved. Literacy and mass communications are recent developments, albeit still unavailable to significant portions of humanity. (However, even the optimum combination of bibles, churches, literacy and modern communication cannot deliver the knowledge required to complete Jesus' message. Revelation, guidance, glorification, advocacy, counseling and comforting is Paraclete specific.)

v) During the post-crucifixion period there was no closure, conclusion or completion of Jesus' teachings, nor was there a fulfilled message of eschatology with regard to the Kingdom of God, during the brief one-day Pentecost Sunday.

At present, over the span of almost four decades, each and every Paraclete-specific requirement of i) to v) has been fulfilled to the minutest of detail by both the physical Paraclete Shri Mataji and the Spirit-Paraclete within. Only now is it possible for the disciples, who were with Jesus two millennia ago, to fulfill a most crucial aspect of the Savior's promise to emancipate humanity: "But when the Paraclete comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, will bear witness about me. And you also will bear witness, because you have been with me from the beginning" (John 15:26-27). That is precisely what the disciples of the Paraclete are doing today. They have literally taken birth alongside the Paraclete Shri Mataji to again bear witness for Jesus Christ, with whom they had always been from the beginning! This website bears incontrovertible evidence and testimony to back these claims.

Robert Kysar's John The Maverick Gospel will be used to cross-examine these claims, and theologians are invited to challenge them. If they cannot then they must act conscientiously since even John 16:8-11—which Robert Kysar admits "is a very difficult passage both to translate and to understand" and for whom D. A. Carson in The Function of the Paraclete "constitutes one of the most baffling passages in the fourth gospel"—has also been dutifully discharged to the letter by Shri Mataji over the decades before a disbelieving audience! Robert Kysar outlines the scriptural distinguishing traits, precise tasks, and recognizable originality specific to the Paraclete:

We must try to summarize the nature and function of the Paraclete as the Gospel of John describes it. (Here as elsewhere in this discussion of the Paraclete, I am profoundly indebted to Raymond E. Brown's excellent appendix on the subject in his commentary on John, The Gospel According to John, Anchor Bible, vol. 29a.) About the nature of the Paraclete we can say two things:

1. The Paraclete comes from and is related to both the Father and the Son:
a. The Paraclete comes only if Jesus departs (15:26; 16:7, 8, 13).
b. The Paraclete comes from the Father (15:26).
c. The Father gives the Paraclete in response to Jesus' request (14:16).
d. The Paraclete is sent in Jesus' name (14:26).
e. Jesus sends the Paraclete from the Father (15:26; 16:7).

2. The Paraclete is identified in a number of different ways:
a. "another Paraclete," implying that Jesus was the first (14:16).
b. The "Spirit of Truth" (14:17; 15:26; 16:13).
c. The "Holy Spirit" (14:26).

In summary of this evidence, we may say that the Paraclete is a continuation of Christ, even the alter ego of Christ. What is said of the relationship of the Son to the Father throughout the Gospel can be said in large part of the relationship of the Paraclete to the Father. But this mysterious being is dependent on Christ's ministry. The Paraclete is, as it were, "Act two" that cannot begin until "Act one" (Jesus' ministry) is completed.

We may speak about the function of the Paraclete under two separate categories:

1. The relationship of the Paraclete to the disciples. The Paraclete
a. Is easily recognized by the disciples (14:17).
b. Is within and continues to remain with them (14:16-17).
c. Is their teacher (16:13).
d. Announces to them things that are to occur in the future (16:13).
e. Declares what belongs to Christ and what does not (16:14).
f. Glorifies Christ (16:14).
g. Witnesses to Christ (15:26).
h. Reminds the disciples of all that Jesus said (14:26).
i. Speaks only what is heard (16:13).

2. The relationship of the Paraclete to the world. The world
a. Cannot accept the Paraclete (14:17).
b. Cannot see or recognize the Paraclete (14:17).
c. Rejects the Paraclete (15:26).
d. But its rejection does not prevent the Paraclete's witness to Christ (15:26).
e. Is condemned, proven wrong, and pronounced guilty of sin by the Paraclete (16:8-11). (John 16:8-11 is a very difficult passage both to translate and to understand. But the summary catches at least some of its basic meaning.)

Obviously, according to the Fourth Gospel, the Paraclete has a twofold function: to communicate Christ to believers and, to put the world on trial and find it guilty as charged.”

Robert Kysar, John, the Maverick Gospel
Westminster John Knox Press; 3 edition (June 1, 2007), pp. 109-10


"The Five Paraclete Texts

James W. Kinn, The Spirit of Jesus in Scripture and prayer
The five texts all found in chapters 14 through 16 in John's Gospel. They are amazing descriptions of the work of Jesus' Spirit. In them, Jesus promises that he will not leave the disciples orphans—without a personal guide to dwell with them—but will send them another Advocate, his own Spirit of truth to "guide them in the way of all truth." The Spirit of Jesus is clearly a personal presence—the ongoing presence of Jesus for all Christians. The Spirit will perform the same functions that Jesus did; to teach them, to be their advocate in trials, to intercede for them with God, to guide them, to encourage them. These five passages contain the most profound teaching about the Spirit of Jesus in all of Scripture...

Resemblance of the Paraclete to Jesus in John

                                                                JESUS                     SPIRIT
1. Same source
Coming from the Father                      5:43                        16:7
Given by the Father                             3:16                        14:16
Sent by the Father                               3:17                        14:26

2. Same title
Paraclete                                          1 John 2:1                   14:26
Truth                                                   14:6                          16:13
Holy                                                     6:69                        14:26

3. Same role
Known by disciples                              14:9                          14:17
Remains with disciples                        14:23                        14:16-17
Guides disciples into truth                   14:6                         16:13
Teaches disciples                                13:13-14                   14:26
Speaks the words of God                     8:28; 15:16             16:13
Declares things to come                     14:29; 16:4               16:13
Bears witness                                       8:14                        15:26
Glorifies                                               17:4                          16:14

4. World
Cannot accept                                      5:43                         14:17a
Does not know                                     8:19                         14:17b
Testified against                                   7:7                           16:8

I am indebted to Raymond Brown for pointing out these similarities. Two powerful conclusions can be drawn from these close parallels. First, from the parallels in their work (number 3 above), John teaches that the Paraclete continues the work of Jesus. That is, John presents a tandem relationship or a parallelism between the ministry of Jesus and that of the Paraclete. Second, the whole complex of parallels above leads Raymond Brown to a more profound conclusion: the Holy Spirit continues the presence of Jesus. Thus the one whom Jesus calls another Paraclete' is in many ways another Jesus. Thus the one whom Jesus calls another Paraclete' is in many ways another Jesus, one who continues the same work of Jesus in us now.”

James W. Kinn, The Spirit of Jesus in Scripture and prayer
Rowman & Littlefield Publishers, Inc. (May 26, 2004), pp. 59-60




The Temple"Is Judea's chief financial institution and its largest bank"

Zealot: The Life and Times of Jesus of Nazareth

Prologue

"The WAR WITH ROME begins not with a clang of swords but with the lick of a dagger, drawn from an assassin's cloak.

Festival season in Jerusalem: a time when Jews from across the Mediterranean converge upon the holy city bearing fragrant offerings to God. There are in the ancient Jewish cult a host of observances and celebrations that can only be performed here, inside the Temple of Jerusalem and in the presence of the High Priest, who hoards the most sacred feast-days — Passover, Pentecost, the harvest festival of Sukkot — for himself, all the while pocketing a healthy fee, or tithe, as he would call it, for the trouble. And what trouble it is! On such days the city's population can swell to more than a million people. It takes the full force of the porters and lower priests to squeeze the crush of pilgrims through the Hulda Gates at the Temple's southern wall, to herd them along the dark and cavernous galleries beneath the Temple plaza, and guide them up the double flight of stairs that lead to the public square and marketplace known as the Court of Gentiles.

The Temple of Jerusalem is a roughly rectangular structure, some 500 meters long and 300 meters wide, balanced atop Mount Moriah, on the eastern edge of the holy city. Its outer walls are rimmed with covered porticos whose slab-topped roofs, held up by row after row of glittering white-stone columns, protect the masses from the merciless sun. On the Temple's southern flank sits the largest and most ornate of the porticoes, the Royal Portico — a tall, two-story, basilica-like assembly hall built in the customary Roman style. This is the administrative quarters of the Sanhedrin, the supreme judicial council of the Jewish nation. It is also where a clatter of merchants and grubby moneychangers lie in wait as you make your way up the underground stairs and onto the spacious sunlit plaza.

The moneychangers play a vital role in the Temple. For a fee, they will exchange your foul foreign coins for the Hebrew shekel, the only currency permitted by the Temple authorities. The moneychangers will also collect the half-shekel Temple tax that all adult males must pay to preserve the pomp and spectacle of all that you see around you: the mountains of burning incense and the ceaseless sacrifices; the wine libations and the first fruits offering; the Levite choir belting out psalms of praise and the accompanying orchestra thrumming lyres and banging cymbals. Someone must pay for these necessities. Someone must bear the cost of the burnt offerings that so please the Lord.

With the new currency in hand, you are now free to peruse the pens lining the periphery walls to purchase your sacrifice: a pigeon, a sheep — it depends on the depth of your purse, or the depths of your sins. If the latter transcends the former, do not despair. The moneychangers are happy to offer the credit you need to enhance your sacrifice. There is a strict legal code regulating the animals that can be purchased for the blessed occasion. They have to be free of blemish. Domesticated, not wild. They cannot be beasts of burden. Whether ox or bull or ram or sheep, they must have been reared for this purpose alone. They are not cheap. Why should they be? The sacrifice is the Temple's primary ritual. It is the very purpose of the Temple. The songs, the prayers, the readings — every ritual that takes place here arose in service of this singular and most vital ritual. The blood libation not only wipes away your sins, it cleanses the earth. It feeds the earth, renewing and sustaining it, protecting us all from drought or famine or worse. The cycle of life and death that the Lord in his omnificence has decreed is wholly dependent upon your sacrifice. This is not the time for thrift.

So then, purchase your offering, and make it a good one. Pass it on to any of the white-robed priests roaming the Temple plaza. They are the descendants of Aaron, the brother of Moses, responsible for maintaining the Temple's daily rituals: the burning of incense, the lighting of lamps, the sounding of the trumpets, and, of course, the sacrificial offerings. The priesthood is a hereditary position, but there is no shortage of them, certainly not during festival season, when they arrive in droves from distant lands to assist in the festivities. They cram the Temple in 24 hourly shifts to ensure the fires of sacrifice are kept aflame night and day.

The Temple is constructed as a series of tiered courtyards, each smaller, more elevated, and more restrictive than the last. The outermost courtyard, the Court of Gentiles, where you purchased your sacrifice, is a broad piazza open to everyone, regardless of race or religion. If you are a Jew — one free of any physical affliction (no lepers, no paralytics) and properly purified by a ritual bath — you may follow the priest with your offering through a stone-lattice fence and proceed into the next courtyard, the Court of Women (a plaque on the fence warns all others to proceed no further than the outer court on pain of death). Here is where the wood and oil for the sacrifices are stored. It is also the furthest into the Temple that any Jewish woman may proceed; Jewish men may continue up a small, semi-circular flight of stairs through the Nicanor Gate and into The Court of Israelites.

This is as close as you will ever be to the presence of God. Now, the stink of carnage is impossible to ignore. It clings to the skin, the hair, becoming a noisome burden you will not soon shake off. The priests burn incense to ward off the fetor and disease, but the mixture of myrrh and cinnamon, saffron and frankincense cannot mask the insufferable stench of slaughter. Still, it is important to stay where you are and witness your sacrifice take place in the next courtyard, the Court of the Priests. Entry into this court is permitted solely to the priests and Temple officials, for this is where the Temple's altar stands: a four-horned pedestal made of bronze and wood — five cubits long, five cubits wide — bellowing thick, black clouds of smoke into the air.

The priest takes your sacrifice to a corner and cleanses himself in a nearby basin. Then, with a simple prayer, he slits the animal's throat. An assistant collects the blood in a bowl to sprinkle on the four horned corners of the altar, while the priest carefully disembowels and dismembers the carcass. The animal's hide is his to keep; it will proffer a handsome price in the marketplace. The entrails and the fatty tissue are torn out of the body, carried up a ramp to the altar, and placed directly atop the eternal fire. The meat of the beast is carved away carefully and put to the side for the priests to feast upon after the ceremony.

The entire liturgy is performed in front of the Temple's innermost court, the Holy of Holies — a gold-plated, columnar sanctuary at the very heart of the Temple complex. The Holy of Holies is the highest point in all of Jerusalem. Its doors are draped in purple and scarlet tapestries embroidered with a Zodiac wheel and a panorama of the heavens. This is where the glory of God physically dwells. It is the meeting point between the earthly and heavenly realms: the center of all creation. The Ark of the Covenant was once stored here, but it was lost long ago. There is now nothing inside the sanctuary. It is a vast, empty space that serves as a conduit for the presence of God, channeling his divine spirit from the heavens, flowing it out in concentric waves across the Temple's chambers, through the Court of the Priests and the Court of Israelites, the Court of Women and the Court of Gentiles, over the Temple's porticoed walls and down into the city of Jerusalem, across the Judean countryside, to Samaria and Idumea, Peraea and Galilee, through the boundless empire of mighty Rome, and onto the rest of the world, to all peoples and nations, all of them — Jew and Gentile alike — nourished and sustained by the spirit of the Lord of Creation, a spirit that has one sole source and no other: the inner sanctuary, the Holy of Holies, tucked within the Temple, in the sacred city of Jerusalem.

Entrance to the Holy of Holies is barred to all save the High Priest, who at this time, 56 CE, is a young man named Jonathan son of Ananus. Like most of his recent predecessors, Jonathan purchased his office directly from Rome, and for a hefty price, no doubt. The office of High Priest is a lucrative one, limited to a handful of noble families who pass the position between them like a legacy (the lower priests generally come from more modest backgrounds).

The role of the Temple in Jewish life cannot be overstated. The Temple serves as calendar and clock for the Jews; its rituals mark the cycle of the year and shape the day-to-day activities of every inhabitant in Jerusalem. It is Judea's chief financial institution and its largest bank — the center of commerce in all Judea. The Temple is as much the dwelling-place of Israel's God as it is the seat of Israel's nationalist aspirations; it not only houses the sacred writings and scrolls of law that maintain the Jewish cult, it is the main repository for the legal documents, historical notes, and genealogical records of the Jewish nation.

Unlike their heathen neighbors the Jews do not have a multiplicity of temples scattered across the land. There is only one cultic center, one unique source for the divine presence, one singular place and no other that a Jew can commune with the living God. Judea is, for all intents and purposes, a Temple-State. The very term "theocracy" was coined specifically to describe Jerusalem. "Some people have entrusted the supreme political powers to monarchies," wrote the first century Jewish historian Flavius Josephus, "others to oligarchies, yet others to the masses [democracy]. Our lawgiver, however, was attracted by none of these forms of polity, but gave to his constitution the form of what — if a forced expression be permitted — may be termed a 'theocracy' [theokratia], placing all sovereignty and authority in the hands of God.”

Think of the Temple as a kind of feudal state, employing thousands of priests, singers, porters, servants, and ministers, while maintaining vast tracks of fertile land tilled by Temple slaves on behalf of the High Priest and to his benefit. Add to this the revenue raked in by the Temple tax and the constant stream of gifts and offerings from visitors and pilgrims — not to mention the huge sums that pass through the hands of the merchants and moneychangers, from which the Temple takes a cut — and it is easy to see why so many Jews view the entire priestly nobility, and the High Priest in particular, as nothing but a band of avaricious "lovers of luxury," to quote Josephus.

Picture the High Priest Jonathan standing at the altar, incense smoldering in his hand, and it is easy to see where this enmity comes from. Even his priestly garments, passed down to him by his wealthy predecessors, attest to the High Priest's opulence. The long, sleeveless robe died purple (the color of kings) and fringed with dainty tassels and tiny golden bells sown to the hem; the hefty breastplate, speckled with twelve precious gems, one for each of the tribes of Israel; the immaculate turban sitting atop his head like a tiara, fronted by a gold plate on which is engraved the unutterable name of God; the Urim and Thummim, a sort of sacred dice made of wood and bone that the High Priest carries in a pouch near his breast and through which he reveals the will of God by casting lots — all of these symbols of ostentation are meant to represent the High Priest's exclusive access to God. They are what makes the High Priest different, what sets him apart from every other Jew in the world.

It is for this reason that only the High Priest can enter the Holy of Holies, and only on one day a year, Yom Kippur, "The Day of Atonement," when all the sins of Israel are wiped clean. On this day, the High Priest comes into the presence of God to atone for the whole nation. If he is worthy of God's blessing, Israel's sins are forgiven. If he is not, a rope tied to his waist ensures that, when God strikes him dead, he can be dragged out of the Holy of Holies without anyone else defiling the sanctuary.

Of course, on this day, the High Priest does die, though not, it would seem, by the hand of God.

The priestly blessings complete and the shema sung ("Hear, O Israel: the Lord is our God, the Lord alone!"), the High Priest Jonathan steps away from the altar and walks down the ramp into the Temple's outer courts. The moment he arrives at the Court of Gentiles he is swallowed up by a frenzy of exaltation. The Temple guards form a barrier of purity around him, protecting the High Priest from the contaminating hands of the people. Yet it is easy for the assassin to track him. He does not need to follow the blinding glare of his bejeweled vestments. He only need listen for the jingle of the bells dangling from the hem of his robes. The peculiar melody is the surest sign that the High Priest is coming. The High Priest is near.

The assassin elbows through the crowd, pushing close enough to Jonathan to reach out an invisible hand, to grasp the sacred vestments, to pull him back away from the Temple guards and hold him in place, just for an instant, long enough to unsheathe a short dagger and slide it across his throat. A different sort of sacrifice.

Before the High Priest's blood spills onto the Temple floor, before the guards can react to the broken rhythm of his stride, before anyone in the courtyard knows what has happened, the assassin has already melted back into the crowd. You should not be surprised if he is the first to cry, "Murder!""

Reza Aslan, Zealot: The Life and Times of Jesus of Nazareth
Random House (July 16, 2013) pp. 3-9




Charles Templeton, Farewell to God
"The only Protestant groups that have held their own and, in a few cases, increased their numbers in the twentieth century are the fundamentalists churches. Fundamentalists Bible-believing Christians as they call themselves (with its implied rebuke) have been exceptions to the general decline of the church. As their description of themselves indicates, they cling to what they call 'the old-time religion,' the underlying principle of which is the unequivocal assertion that the Bible is the literal Word of God. They condemn as modernists or apostate Christians who don't agree. They reject any advance in science or learning that contradicts the Genesis account of the creation of the world, the disobedience of Adam and Eve in the Garden of Eden, and God's curse on the world and humankind. They believe that the only deliverance from this curse and eventual banishment to an eternal hell is to be 'born again.'

Most fundamentalist preaching has a high emotional content. The delivery is passionate. It has been said of a prominent fundamentalist orator: 'What he lacks in lightning he makes up for in thunder.' The objective is to induce feelings of guilt and win converts. The unconverted commonly categorized as 'sinners' are often intimidated by fear of the judgment of God and the certainty of eternal punishment in a fire-and-brimstone hell unless they 'ccept Jesus Christ as their personal Saviour,' following which, the way of escape is offered: accept God's gift of eternal life through Jesus Christ and be saved.

It is not a faith for the scholar or the contemplative.

Fundamentalist preaching may and sometimes does induce a dramatically changed life, but its converts tend to be judgmental and elitist. And fundamentalism deadens the mind. What can measure the psychological warping that can stem from constant exposure to a black/white, right/wrong, sinner/saved outlook of life?

The negative emphasis of fundamentalist preaching sometimes does serious harm. Complex choices are portrayed as black or white. Adam's sin is often interpreted as being sexual? which, of course, it was not. Even masturbation is condemned as a sin against God Almighty.

As well, there are "the sins of omission" the failure to do something "good" such as faithfully saying one's prayers or giving one's testimony at every opportunity. Many so-called sins are no more than the normal and inevitable sexual experiments of the young on reaching puberty. Other sins are no more than failures of restraint or moments of weakness. But the unremitting and frequently thunderous denunciations of sin from the pulpit can in some circumstances produce deep feelings of guilt and inflict serious emotional damage.

There are, it must be added, those various preachers at the opposite pole of the old-line churches whose exhortations to righteousness are so vague and vapid and so far removed from Jesus' teaching as to be unrecognizable as the Christian Good News. These religio-philosophical musings are often more a soporific than a call to commitment. They do, however, have one virtue: they are usually brief.”

Charles Templeton, Farewell to God
McClelland & Steward Inc. (1996) pp. 136-37.




The Great Adi Shakti Shri Mataji Nirmala Devi
The Paraclete Shri Mataji
“You go anywhere, you will be surprised, how the faithful, simple-hearted people are misused by these churches. They are used for voting, they are used for money, for everything to such an extent that money was made, artificially counterfeited in billions by the church itself.

Such autocracies, such control, such authority they had that whatever they did was, the pope is infallible, whatever he does is alright. No idea of sinning, no idea of hell, no idea of Christ. Which was nothing but purity and innocence.

Christ had taken a hunter (stick) and hit all the people who were selling in front of the temple, because God can not be sold. They were not selling God, they were selling only goods, but he said the respect of the temple, talked about the respect of the temple.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi Christmas Puja, New Delhi, India
25 December 1996
(Note:"But when the Paraclete comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, will bear witness about me." (John 15:26) The Paraclete Shri Mataji has borne witness of the Saviour over a span of four decades. She has also defended Him in every way possible. Appended are a few more of Her quotes regarding Jesus chasing away the merchants who were defiling the Temple.)



"Look at Christ. He was angry with the people who were selling things near the church and at that time it was not the church, but they called it the tabernacle. And He was very angry that in the Temple of God, these people are selling things outside. And He took a big hunter and hit them hard. But He was Christ.

But, at the same time, when He was crucified, He said, "Oh God, My Father, please forgive them because they don't know what they are doing." This is what is — one has to understand from Him, His character — how forgiving, how loving He was, how He looked after the people, how He helped people for their emancipation. In those days of complete chaos and anarchy, He stood up and talked about Truth and about such things like Spirit, like ascent. I mean, they were all blind people. They didn't know what it was He was talking. And He talked about it. There's lot of myths that exist in the Bible and one of them is that when the resurrection time will come, your bodies will come out of your graves.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi Christmas Puja, New Delhi, India
25 December 1993




"This may be one of the reasons why Christ was born in a very, very ordinary family. He had no proper bed to sleep as a child also. It's all described: where He slept, how His mother and father lived in a place where there were cows and calves. It was to show that spirituality does not need any luxury, doesn't need any pompous show. It is a power within. It is a glow and a light within which shows, automatically. You do not have to do anything to show it out. Such a person does not have any sense of money and other things as positions.

He was bothered about people who were suffering physically, even the lepers, and He tried to cure them, He tried to help so many people who were sick physically. Because at that time, there were no hospitals, no doctors, so His attention was drawn to people who were suffering physically. Also mentally, He tried to prepare them: there are so many beautiful sermons on the mountain. In a way, at that time, people were not so materialistic, so they listened to Him. We can't say how many understood.

It's very important that if you are not a realised soul, then it is difficult to understand spirituality. The one is talking about spirituality and the one who is listening to him, both of them must have minimum of realisation.

So from His beautiful life that I see, we have to learn that, unless and until we are realised souls, we will be torturing the Spirit of Christ. We have seen it's happening: All those who talk of Christ, He has said it very clearly, "They will be calling Me 'Christ, Christ!' I won't recognise you." Very clearly, He has said it, I don't know why they didn't remove it from the Bible.

It means those who will talk and preach and dress up to show off that they are spiritual in the name of Christ, He will not recognise them. It's as simple as that! And this time now, when it's the Last Judgment, He is going to judge the whole world on the basis of spirituality, which means vibrations. His Judgment has already started. I've seen it, you can see, in so many countries, things are just disappearing, all their ego, all their aggressiveness, all their cruelty are being challenged. And those who did wrong in the war also are taken to task.

So in the history also, those who have done wrong to any community, to any people, they all will be taken to task. They had no business to be aggressive on people and to torture them. This is what is Shri Ganesha's principle acting through Sahaja Yoga. Christ didn't say that, but He did say: "There will be Last Judgement." On one side, He was very kind and compassionate, on the other side, He was really Shri Ganesha, because He took a hunter to hit the people who were selling things in the temple. You cannot have business in the name of religion. What a big thing it is to understand. But the Christians didn't follow that, they did not!"

THE MOTHER: Messiah-Paraclete-Ruh-Devi Christmas Puja, New Delhi, India
24 December 1998




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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