Editor's Choice

"The 'eternal life' Jesus offers believers is one that is like Jesus' own life"

John, O'Day, Gail R. and Hylen, Susan E.
"Yet it is not only the Paraclete who will abide in the disciples; John also declares, 'I am coming to you' (v. 18). Jesus promises his future presence with the believing community. This presence is once again characterized by life: 'Because I live, you also will live' (v. 19). In its context here, Jesus' present-tense statement, 'because I live,' refers to Jesus' current life. Sandwiched between the future statements, however, it reminds the reader of the resurrected life Jesus lives after his death. In John, there is no conflict between these two ways of understanding the words 'because I live.' Even before his death and resurrection, Jesus is 'the resurrection and the life' (11:25). The 'eternal life' Jesus offers believers is one that is like Jesus' own life, both as it is witnessed during his earthly life and in his life on the other side of resurrection. Both represent a life that triumphs over the power of death."

"The 'eternal life' Jesus offers believers is one that is like Jesus' own life"

"At the end of the foot washing, Jesus has commanded the disciples to 'love one another' (13:34). In verse 15, love and commandment are again linked. The one who loves Jesus keeps his commandments. The call to remember and keep the commandments is a familiar aspect of Moses' farewell discourse (see Deut. 6:5; 10:12; 11:1-8, 13). Jesus likewise calls on his disciples to keep his commandments: most specifically, the disciple is to love as Jesus loved. The discourse will return to the topics of love and commandment in verse 21. The intervening verses introduce a new topic, the Paraclete or Spirit. As the reader will learn throughout the farewell discourse, the coming of the Paraclete plays a role in the believer's ability to remember and to keep the commandments of Jesus after his departure. One of the Paraclete's roles is to 'remind you of all that I have said to you' (v. 26). The first mention of the Paraclete is found within the context of Jesus' words about keeping his command to love.

Verse 16 is the first reference to the Advocate or Paraclete (Greek, parakletos) (see also 14:26; 15:26-27; 16:7b-11; 16:12-15). The Greek word has a wide range of meanings, which are reflected in its many English translations: 'Comforter,' 'Advocate,' 'Counselor,' 'Helper.'

The Spirit (Paraclete) plays a larger role in the teaching of Jesus in John than in any of the other Gospels. The Paraclete is key to Jesus' preparation of his disciples for their life after his return to God. The prominence of the Paraclete addresses a key set of theological questions: If Jesus as the incarnate Word brings a distinctive revelation of God to the community, what happens when the incarnation ends? Was the revelation of God in Jesus available only for those who had firsthand experience of the historical Jesus and his ministry? Is Jesus' revelation of God limited to one moment in history, or does it have a future beyond its particular historical moment?

The farewell discourse positions the Paraclete as the link between the historical ministry of Jesus and the future life of the church after Jesus' death. Two central roles of the Paraclete emerge from the five Paraclete passages (14:16-17; 14:26; 15:26-27; 16:7-11; 16:12-15) as ways of extending the revelation of God in Jesus into the future: the Paraclete as the ongoing presence of Jesus in the postresurrection community and the Paraclete as teacher and witness. As the ongoing presence of Jesus, the Paraclete abides with the disciples and is not even seen or known by the world (14:16-17). As teacher and witness, the Spirit continues to speak as Jesus has spoken and aids the disciples' interpretation of the events of Jesus' life (14:26; 15:26; 16:13-14).

Jesus and God send the Paraclete to the community as a whole. (Throughout the farewell discourse, Jesus' words are addressed to a 'you' plural.) The Spirit in John is not a private possession of an individual believer. It is a gift to all disciples, witnessing to the life of Jesus and continuing to speak his word. The Spirit testifies to Jesus in the midst of a world that is filled with hatred (15:18-27), providing encouragement to the community in the face of persecution. The love of God made known in the incarnation continues into the life of postresurrection communities through the gift of the Paraclete.

Yet it is not only the Paraclete who will abide in the disciples; John also declares, 'I am coming to you' (v. 18). Jesus promises his future presence with the believing community. This presence is once again characterized by life: 'Because I live, you also will live' (v. 19). In its context here, Jesus' present-tense statement, 'because I live,' refers to Jesus' current life. Sandwiched between the future statements, however, it reminds the reader of the resurrected life Jesus lives after his death. In John, there is no conflict between these two ways of understanding the words 'because I live.' Even before his death and resurrection, Jesus is 'the resurrection and the life' (11:25). The 'eternal life' Jesus offers believers is one that is like Jesus' own life, both as it is witnessed during his earthly life and in his life on the other side of resurrection. Both represent a life that triumphs over the power of death.”

John, O'Day, Gail R. and Hylen, Susan E.
Westminister John Knox Press (Apr 15 2006) pp. 146-49

Jean-Yves Leloup, The Gospel of Thomas


Yeshua said:
Whoever lives the interpretation of these words
will no longer taste death.
(CF. JOHN 5:24, 8:51-52; MATT 13;10-15.)

Hermeneutics, or the art of interpretation, implies something more than exegesis, which often limits itself to reconstructing the context of a scripture in order to explain its structure and meaning— and forgets to look for deeper Meaning. It is like measuring the structure and thickness of the shell and forgetting to taste the almond inside it.

Hermeneutists[1] are thirsty for Meaning and are not as interested in the color and form of the water jug as they are drinking at the Source that is accessible through the words. To be a hermeneutist in this sense means to live the interpretation of the logia of Yeshua. It means to become One—if only for a moment—with that Meaning. This moment of unity awakens in us the Presence of the Uncreated and the taste of something beyond that which is composite and therefore subject to decomposition—in other words, the taste of something beyond death.

There are different ways of interpreting a piece of music. Players sometimes do a disservice to the composer through their lack of inspiration or by using a badly tuned instrument, for instance. But the highest priority in the hermeneutical art is an awareness of the spirit in which we are interpreting the word in question. Is this spirit in harmony, in resonance, with the Life that breathes in the text that we are trying to translate? Of course, we must also have a good instrument, knowledge, and a cultivated intelligence and feeling so as to perceive all the harmonies of this subtle text.

The greatest musicians are those who—after long practice—are able to forget that they are interpreting. They become One with the inspiration that moved the composer, and the music is played through them as through an instrument.

Yeshua has become the interpreter who lives the meaning of Love and Live through deeds as well as words. His exegesis was written not only through his teaching, but also with his flesh, his blood, his laughter, and his tears. Those who had eyes to see saw him the Living One.

Jean-Yves Leloup, The Gospel of Thomas
Inner Traditions (2005) pp. 61-2

Book Description (Amazon.com)
Publication Date: February 16, 2005
A new translation and analysis of the gospel that records the actual words of Jesus
● Explores the gnostic significance of Jesus's teachings recorded in this gospel
● Explains the true nature of the new man whose coming Jesus envisioned
● Translated and interpreted by the author of the bestselling The Gospel of Mary Magdalene and The Gospel of Philip

One of the cache of codices and manuscripts discovered in Nag Hammadi, the Gospel of Thomas, unlike the canonical gospels, does not contain a narrative recording Christ's life and prophecies. Instead it is a collection of his teachings—what he actually said. These 114 logia, or sayings, were collected by Judas Didymus Thomas, whom some claim to be Jesus's closest disciple. No sooner was this gospel uncovered from the sands of Upper Egypt than scholars and theologians began to bury it anew in a host of conflicting interpretations and polemics. While some say it is a hodgepodge from the canonical gospels, for others it is the source text from which all the gospel writers drew their material and inspiration.

In this new translation of the Gospel of Thomas, Jean-Yves Leloup shows that the Jesus recorded by the "Infinitely skeptical and infinitely believing" Thomas has much in common with gnostics of non-dualistic schools. Like them, Jesus preaches the coming of a new man, the genesis of the man of knowledge. In this gospel, Jesus describes a journey from limited to unlimited consciousness. The Jesus of Thomas invites us to drink deeply from the well of knowledge that lies within, not so that we may become good Christians but so we may attain the self-knowledge that will make each of us, too, a Christ.

The Challenge of Jesus' Parables
The Challenges of Jesus' Parables

"But while the authenticity of these parables can be critically defended, many believe it impossible to speak about Jesus' purpose in giving them. There are, however, a number of features in these parables that seem to reflect something of Jesus' own intent and what he wanted to teach his disciples about his ministry (and, derivatively, their ministries) and about the reign of God in people's lives and in the world.

First, it needs to be noted that implicit in both the Parable of the Mustard Seed and the Parable of the Leaven -- whether in all three Synoptic Gospels, as with the former, or only in Matthew and Luke, as with the latter -- are suggestions that the growth of the reign or "kingdom" of God takes place through the mysterious operation of divine power (whether represented as being in the seed itself or in the leaven) and that such divine power is already at work in Jesus' preaching. As Joseph Fitzmyer notes regarding the Parable of the Mustard Seed: "The parable implies the same divine operation of which Ezek 17:22-24 spoke explicitly, in connection, however, with a cedar (cf. Ezek 31:2-9)" (Luke 2:10-16).

Second, the wording of Matt: 13:32 and Luke 13:19 -- which, we may believe, represents more adequately the words of Jesus, being derived from Q -- that (1) the mustard seed becomes "a tree" (dendron), that (2) "the birds of heaven" found refuge in it, and that (3) they made "nests in its branches," suggests an "eschatological character" for the parable in its original setting. For, as Joachim Jeremias pointed out, (1) the metaphor of a mustard seed becoming a tree transcends "the bounds of actuality" (since no mustard seed ever becomes a tree), (2) the picture of birds nesting in a tree's branches was a rather common symbol in Second Temple Judaism for Gentiles seeking refuge with Israel (cf. Ezek 17:23; 31:6; Dan 4:12; 1 Enoch 90:30, 33, and 37), and (3) the verb "to nest" (kataskenoun) is probably to be taken as "an eschatological technical term for the incorporation of the Gentiles into the people of God" (cf. Parables, 147). (p.142) Also, the fact that in Matt 13:33b and Luke 13:21, which wording also stems from Q, the leaven is worked "into three measures of meal" (eis aleurou sata tria) is probably to be seen as reminiscent of Abraham's action in Gen 18:6, where the patriarch prepared an "overflowing mass" of bread for his three angelic guests at Mamre --- and so to suggest something of an eschatological banquet (cf. ibid.).

It may be postulated, therefore, that Jesus' intent in giving the Parable of the Mustard Seed and the Parable of the Leaven to his disciples was not only to assure his disciples that the kingdom of God would surely come, but also to reveal something of importance to them about his ministry, their ministries, and the nature of the reign or "kingdom" of God vis-a-vis their inherited understandings of ministry and the kingdom of God. In these two paired parables, therefore, it may be postulated that he wanted his disciples to be assured that the kingdom of God would certainly come, whatever might be thought about its beginnings in his or their ministries. But also, it seems, he wanted them to realize (1) that the kingdom would come about only through the mysterious operation of divine power, not by human authority, expertise, or ingenuity (using the metaphors of a mustard seed and leaven, which have power in themselves), (2) that it has to do with eschatological realities, not with mundane actualities (using the eschatological figures of a tree and a great amount of dough), and (3) that the eschatological kingdom has universal dimensions, and is not to be confined to the national interests of Israel (using the imagery of "the birds of heaven" making "nests" in the tree's branches). And these are matters that he wanted his disciples to know as he began his ministry with them."

The Challenge of Jesus' Parables, edited by Richard N. Longenecker
William B. Eerdmans Publishing Company, 2000, pp. 141-42

The Challenge of Jesus' parables

May 28, 2017
Yahoo forum post # 18421

Thanks Violet ........................... I was just telling Shruti that Shri Mataji declared in public what SYs dare not even discuss in private. So it is important that we get all Public Programs. We will realize what the Paraclete Shri Mataji truly did for decades - declaring the eschatological message of Jesus and God Almighty! We have irrefutable evidence that the Paraclete Shri Mataji completed that Eschatological message as was declared in the scriptures of Judaism, Christianity, and Islam. It is truly a great blessing to now complete The Work.

....................... and there is actually more to do once we have all of Shri Mataji's speeches. So it is just not this downloading ...................... which is the easy part and the beginning. We will all collectively enjoy doing The Work. All of us will become the 'massive trees' that will become a 'refuge' for the 'birds' destined for the Kingdom of Heaven. We will begin nto truly understand the Message of the Paraclete Shri Mataji and Jesus. Without a shadow of a doubt, we all will here on this forum. Period! - jagbir

May 30, 2017
Yahoo forum post # 18657

"In His lifetime, which was so very short, whatever He has said, every word is great. But as I told you that this Paul tried to completely change, re-edit the Bible, and he's put lots of things in there. Whatever weaknesses he has, he has put them nicely.

Now recently I've got a book which was hidden in a jar in Egypt for about, till fifty years they discovered it, and this book is called as the Library of Hammadi. The place was called Hammadi were it was discovered, and what Christ has said, what Thomas has written. When Thomas was coming to India he put all these things there is very interesting." *

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Christmas Puja, Ganapatipule, India -- December 25, 1992

* I will try to bring into perspective as to The Work, and the dedication, intensity, and perseverance required to bring it to fruition in the near future of the flowers that are just beginning to bud. The above extract of the Paraclete Shri Mataji will be used as an example of a quote that I have held above all: To do the impossible you have to see the invisible. She will, from within, show you what was invisible in your quest to do the impossible task of bearing the burden of declaring Their Message! - jagbir

Richard Valantasis, The Gospel of Jesus
'The disciples said to Jesus, 'Tell us what Heaven's imperial rule is like.' 2He said to them, 'It's like a mustard seed. 3 the smallest of all seeds, 4but when it falls on prepared soil, it produces a large branch and becomes a shelter for birds of the sky.'

This saying may be found in three versions: the Gospel of Mark (4.30'32), the Synoptic Sayings Source Q, (13.30'32), and here in the Gospel of Thomas. This version seems to be the earliest and least reworked of them (see Crossan 1973:45'49). It is a simple similitude encased in a simple narrative, although the simplicity of such forms of discourse does not mirror the sophistication of its mode of communication. The narrative presents the disciples' request for a comparison that would explain the Kingdom of God. Jesus responds to their request by comparing the Kingdom to a mustard seed and by developing the elements of the mustard seed that particularly demand attention for the comparison.

The simple narrative structure also points toward the way the similitude operates: understanding of the first element (here, the Kingdom of God) evolves from an analysis of a second (here, the mustard seed with its elaboration). The similitude creates meaning by conjoining these elements: it does not explicate or define the subject discursively, but rather depends upon a clear focus of energy and effect in the conjoining of elements. The energy of the comparison rests on the second element, on the comparative factor used to explain the primary subject.

The second element relates basic information about the mustard seed. It characterizes the mustard seed as a small seed that, when it lands in prepared soil, produces a large plant. This Characterization does not simply relate the relative size of the seed to the relative size of the branch, because the factor of the state of the soil intervenes. The tilled soil mediates the growth of the seed and enables it to grow to a large size. The productive mustard seed requires prepared soil in order to produce abundantly. The result of this combining of a small seed and the prepared soil is twofold: the mustard seed "produces a large branch" and that branch becomes "a shelter for birds". The first of these results follows naturally: a seed, falling into prepared soil, will produce well. The second, the shelter for the birds, functions at another level. The large branch produces this shelter as a by-product of its own growth because the shelter for the birds bears no direct relationship to the growth of a small seed into a large plant or the location of the seed in tilled soil. The shelter for the birds is an unrelated benefit of the seed's cultivation in worked soil. Such an unrelated benefit, however, pulls the emphasis in the comparison away from the seed, the soil, and the branch and places it more squarely on the peripheral benefit that becomes the essential element in the comparison. The point of the similitude rests with the phenomenon peripheral to its subject: the shelter for birds gives meaning to the seemingly mundane and natural process of a small seed falling on tilled ground and growing.

The comparison provides an explanation of the Kingdom of God. In its natural dimension (if I may call it that), the Kingdom is something small which, when placed in a properly prepared environment, produces rich and strong results. The Kingdom does not necessarily produce such results anywhere, but only in an environment suited to its growth and development. In a sense, this is an internal argument about the reign of God, because it seems to assure that growth and development-provided the environment has been properly prepared. There is also an external argument about the Kingdom. Others who are not naturally part of the production and growth of the Kingdom benefit from its development. Outsiders to the natural process of the Kingdom find shelter; one does not need to be part of the reign of God in order to benefit from its presence. The reign exists as well for peripheral shelter and for peripheral people. Just as the emphasis in the similitude shifts to the peripheral aspect in its culmination, so does the reign of God shift toward the benefit of those not naturally or normally a part of its growth and development.'

Richard Valantasis, The Gospel of Thomas
Routledge, 1997, pp. 90-91

June 1, 2017
Yahoo forum post # 18426

Note: We are now in the midst of collecting all talks of Shri Mataji so that they may be incorporated into The Work. This Work is the extraction and formulation of evidence that supports and explains the Gospel Message of the Resurrection and Kingdom of God. This quote of Shri Mataji will be used as an example:

"Now recently I've got a book which was hidden in a jar in Egypt for about, till fifty years they discovered it, and this book is called as the Library of Hammadi. The place was called Hammadi were it was discovered, and what Christ has said, what Thomas has written. When Thomas was coming to India he put all these things there is very interesting."

There was a problem with Shri Mataji's explanation of Thomas - She mentioned that Thomas put the Logions into a jar, and then left to India where he preached for many years. She has explained the same on nearly 50 different occasions over the course of nearly four decades.

However, in the Christian world, that is not so. There are actually three versions of Thomas:

i) Thomas of the Gospels that most Christians identify and are familiar with.
ii) The Thomas who went to India, and not many Christians believe that.
ii) The Thomas who was responsible for the Gospel of Thomas found in a jar in Egypt, and very few Christians believe so.

But Shri Mataji talks of all three Thomas as one and only. In other words, She is declaring a fact that no Christian believes. Even authors and advocates of the Gospel of Thomas have never linked the three Thomas' as one and the same.

And I now had evidence that Shri Mataji talked about Thomas on nearly fifty different public programs or pujas. I stopped working on Logion 20. How could Shri Mataji talk about Thomas so casually (i - iii)? Logion 20 was put on hold as I was really confused and discouraged by Her remarks. I did say loudly to myself something to this effect: "How can I continue working on the Gospel of Thomas now?"

Shri Mataji's take on Thomas for 50 times was way too many. I have been doing the Gospel of Thomas for nearly five years and never came across similar information. It is as if Christian authors, divided and skeptical as they are, dare not say the same lest they poke a hornet's nest.

It was then I remembered the "doubting Thomas" and "Thomas the Twin" and cross-examined all there Thomas' of i.-iii. It became evident that Shri Mataji was correct, and that there was only one Thomas.

i have solved some really difficult doubts that clashed or contradicted the status quo, especially the Bible and Quran. One way or another the evidence comes, evidence that upholds Shri Mataji's version. So has Her version of Thomas, the disciple of Jesus who, after the death of Jesus, hid 114 sayings in a jar in Egypt, and then left for India.



"Thomas the Apostle (called Didymus which means "the twin" or Mar Thoma in Syriac) was one of the Twelve Apostles of Jesus Christ, according to the New Testament. He is informally called doubting Thomas because he doubted Jesus' resurrection when first told (in the Gospel of John account only), followed later by his confession of faith, "My Lord and my God", on seeing Jesus' wounded body.

Although there is no evidence, the Christians in India claims that Thomas travelled outside the Roman Empire to preach the Gospel, travelling as far as Tamilakam which are the states of Tamil Nadu and Kerala in present-day India.[2][4][5][6] According to tradition, the Apostle reached Muziris, (modern-day North Paravur and Kodungalloor in the state of Kerala, India) in AD 52 and baptized several people, founding what today are known as Saint Thomas Christians or MarThoma Nazranis. After his death, the reputed relics of Saint Thomas the Apostle were enshrined as far as Mesopotamia in the 3rd century, and later moved to various places.[7] In 1258, some of the relics were brought to Abruzzo in Ortona, Italy, where they have been held in the Church of Saint Thomas the Apostle.[8] He is often regarded as the Patron Saint of India,[9][10] and the name Thoma remains quite popular among Saint Thomas Christians of India."

Wikipedia (Extracted 2017-06-01)

Translations by: Thomas O. Lambdin (Coptic version)
B.P Grenfell & A.S. Hunt (Greek Fragments)
Bentley Layton (Greek
) Commentary by: Craig Schenk

I: Commentary

The Gospel of Thomas is a collection of traditional Sayings (logoi) of Jesus. It is attributed to Didymos Judas Thomas, the "Doubting Thomas" of the canonical Gospels, and according to many early traditions, the twin brother of Jesus ("didymos" means "twin" in Greek).

We have two versions of the Gospel of Thomas today. The first was discovered in the late 1800's among the Oxyrhynchus Papyri, and consists of fragments of a Greek version, which has been dated to c. 200. The second is a complete version, in Coptic, from Codex II of the Nag Hammadi finds. Thomas was probably first written in Greek (or possibly even Syriac or Aramaic) sometime between the mid 1st and 2nd centuries.

There has been much speculation on the relationship of Thomas to the canonical Gospels. Many Sayings in Thomas have parallels with the New Testament Sayings, especially those found in the synoptic Gospels. This leads many to believe that Thomas was also based on the so-called "Q" Document, along with Matthew, Luke, and Mark. Indeed, some have speculated that Thomas may in fact be "Q". Unlike the synoptic Gospels, and like "Q", the Gospel of Thomas has no narrative connecting the various Sayings. In form, it is simply a list of 114 Sayings, in no particular order. Comparison with New Testament parallels show that Thomas contains either more primitive versions of the Sayings, or developments of more primitive versions. Either way, Thomas seems to preserve earlier traditions about Jesus than the New Testament.'


The Paraclete Shri Mataji (Mar 21, 1923 - Feb 23, 2011)
Mar 21, 1923 - Feb 23, 2011
Shri Mataji Nirmala Devi was
Christian by birth, Hindu by
marriage, and Paraclete by duty.
"The Paraclete represents direct,
intimate divine intervention,
supporting and teaching
believers and challenging the
world, as Jesus did." (D. Stevick
Jesus and His Own, 2011, 290)
"The mother is completely cancelled by the Paul in Christianity, I would say. But when you say the father, the god, the son, the god, what about the mother part, that's a dove. I mean just imagine (audience laughs), how can you accept logically? Just to cancel women like that. But this, whatever religions are not organized like this, they say that women is the power, She is the Shakti. And the whole thing was created by the primordial mother like see Greeks call it Athena. 'Ath' means the primordial, Athena ' primordial Mother, and a mother can only do such a job, I tell you. Men have no patience. (Shri Mataji and audience laughs) So this kind of a thing they have put into our heads that there's nothing like a woman in spirituality.

I mean I am a woman alright and I'm proud of it. Like the mother earth has to bear everything. She's the only one who can bear it. The Sun can give light, alright, but it can't bear anything. It cannot nourish the way the mother does it. Is a very important role. To cancel women is something I can't understand because they are the ones who are for the upbringing of the children. You'll hear a lot of about it, when you listen to my tapes because there are many tapes on this subject. Is absurd, I can't understand this kind of thing.

At the time when Christ was crucified what did he say? 'Behold The Mother' Despite all kinds of cancellations there are some truths still left in, in the Holy Bible. And one of them is 'Behold the Mother'. He didn't say 'Behold The Father'. Why didn't he say that?

And my father, who was a great realized soul and a great scholar he told me that even Martin Luther felt that it would not be opportune to talk about the Mother because the primordial mother, because the Muslims may not accept that kind of a thing but he said, he must have felt that it will be one day exposed so it's better not to talk about it just for the time being to get the Muslims more towards the Christianity.

I know you have a big problem of ordination and all that going on here.(Shri Mataji laughs) That's why then you have these liberation of women as a reaction, this that. Is all a unnatural, very unnatural. They're all complimentary to each other.

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Program Day 1, Camberwell Civic Centre, Melbourne, Australia

The Paraclete Shri Mataji (Mar 21, 1923 - Feb 23, 2011)
Mar 21, 1923 - Feb 23, 2011
Shri Mataji Nirmala Devi was
Christian by birth, Hindu by
marriage, and Paraclete by duty.
"The Paraclete represents direct,
intimate divine intervention,
supporting and teaching
believers and challenging the
world, as Jesus did." (D. Stevick
Jesus and His Own, 2011, 290)
"But you know that you have eternal life. You can never die. Death is not this body disappearing. Death is where you are absolutely without any control of your soul. Once you are a realized soul you have all the control, all the powers to take your soul wherever you feel like to be born if you like—if you don't want you will not be born—to be born with the people, in the families, in the communities, wherever you like.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
To Achieve Complete Freedom, Cabella, Italy—May 7, 1995

"Birth, play, marriage, children, old age — life is finished. That is not living! Life is much deeper and more wonderful... When you know God there is no more sorrow.

All those you loved and lost in death are with you again in Eternal Life. The souls of those loved ones who departed before will come to welcome: fathers, mothers, wives, children, friends. Hundreds and thousands and millions of them! From hundreds and thousands and millions of past lives and rebirths! From hundreds and thousands and millions of millenniums ago! How many wives we must have had in previous lives and how many husbands God alone knows.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
London, U.K.—June 21, 1981

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE MOTHER: Messiah-Paraclete-Ruh

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

THE MOTHER: Messiah-Paraclete-Ruh

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

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

The Paraclete Shri Mataji (1923-2011)

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

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

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

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

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

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

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

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

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

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

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

THE MOTHER: Messiah-Paraclete-Ruh-Devi

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

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

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

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

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

Disclaimer: Our material may be copied, printed and distributed by referring to this site. This site also contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available to our readers under the education and research provisions of "fair use" in an effort to advance freedom of inquiry for a better understanding of religious, spiritual and inter-faith issues. The material on this site is distributed without profit. If you wish to use copyrighted material for purposes other than “fair use” you must request permission from the copyright owner.