The Evolution of Enlightenment

Andrew Cohen
"As I began to engage more deeply with those around me, I discovered that the state of the individual's soul—their capacity for integrity, authenticity, and higher conscience—always played a critical role in determining how ready they were to embody their own deepest realization. So I began to put more and more of my attention on the all-important question: How can we cultivate the ability and readiness to express the beauty, perfection, and wholeness discovered in spiritual revelation? This was the beginning of a radical divergence from the path and perspective I had been taught. Slowly, over a ten-year period, my teaching became more and more about the transformation of the individual and the world; whereas in the traditional teaching the emphasis was really on liberation from self and world."

April 16, 2010
The Evolution of Enlightenment: a new article by Andrew Cohen
An Authoritative Introduction to Evolutionary Enlightenment

My teachings are about spiritual enlightenment—both what we could call traditional enlightenment, and also what I call the new enlightenment, or Evolutionary Enlightenment. Traditional enlightenment is what I learned from my teacher, but Evolutionary Enlightenment is what I have discovered and created in my own work over the last almost quarter of a century. During this time, I have discovered a new source of emotional, psychological, and spiritual liberation that easily exists within anyone's reach, anyone who has the eyes to recognize it and the heart to desire it. To put it simply, enlightenment is evolving. It is no longer found only in the bliss of timeless Being; it is found also in the ecstatic urgency of evolutionary Becoming.

It was only after many years of deep introspection, dialogue with masters and thinkers from all traditions, and committed work with thousands of spiritual seekers throughout the world that I began to understand what this new enlightenment is all about, why it is so different from what has come before, and why, as I believe, it holds the key not only to our personal development but to our cultural evolution. In the passage that follows, I will briefly share with you the journey I took from the old enlightenment to the new enlightenment.

I became a spiritual teacher in 1986 after a powerful awakening irrevocably transformed my life. My own teacher, H.W.L. Poonja came from the Advaita Vedanta tradition, and it was the timeless simplicity of this ancient teaching that catalyzed my awakening. The essence of my realization was simple: everything IS as it is. It was a classic satori, or enlightenment, experience—seeing through the illusion of time directly into timelessness, awakening to the eternal Now, the mystical, absolute, nondual, nonrelative Ground of Being. My teacher taught me—as he'd been taught by his teacher, the great saint Ramana Maharshi—that the freedom I was looking for was already present as the very ground of my own awareness.

That ground, the deepest dimension of who we all are, always already exists prior to time and the creative process. That is why mystics throughout the ages have told us that there is nowhere to go and nothing to do except to realize THAT. After my own awakening to this timeless truth, I initially taught in the same way that I had been taught. My spontaneous response to those who came to me in the first few years of my teaching career was simply this: Realize and surrender. Realize and discover that mystery that cannot be understood by the mind, and surrender to that and that alone. Realize that you were never born. Surrender to the fact that you were never unfree. Realize that there was never a problem and never back down from that realization. Surrender to that and that alone. I was convinced beyond doubt by my own experience that there was nowhere to go, nothing to do, and no one to be or become. In fact, in those days, I was so sure about this view that I questioned the authenticity of any spiritual teaching that implied that there was anything in the future to become other than who we always already are.

This teaching is not new. It has been the precious jewel that has passed from Master to disciple for thousands of years. The perennial goal it points to is essentially transcendence—a dramatic release or escape from time, mind, and world that is found when one awakens to the timeless, formless domain of Being.In most traditional mystical teachings, this other-worldly emphasis on transcendence as the goal of enlightenment hasn't changed since the Buddha preached the dharma in ancient India twenty-five hundred years ago or since Adi Shankara wrote his Crest-Jewel of Discrimination in the eighth century.And for us postmodernists, it also hasn't changed since the glory days of the1960s when Harvard psychologist-turned-psychedelic-rebel Richard Alpert, a.k.a Ram Dass, published his groundbreaking spiritual manifesto and call-to-arms Be Here Now. Almost forty years later, spiritual bestsellers are still proclaiming the same message: Transcend the mind and time. Rest in the"now," in the infinity of the present moment. All else is a temporary illusion.

From this perspective, the world and all of manifestation is a mere"play"of consciousness, or lila as it's called in Vedanta: What happens here is not ultimately real. Only the Absolute, unchanging, timeless, formless, unmanifest Ground is real. Therefore, nothing needs to change in this manifest world, and true freedom is found in escaping from it altogether. Why entertain an illusion? Why try and improve that which is not real in the first place? But as powerful and as liberating as this perspective was at the time of my own awakening, as a spiritual teaching in our day and age I soon began to find it problematic. I observed that many who came to me in those early years found themselves plunged into the same miraculous state of liberated consciousness that I had discovered, but the effect of this powerful experience was generally not the same. It seemed that, in most individuals, awakening to the bliss of Being did not automatically lead to radical transformation. Many individuals had great difficulty letting go of doubt, even in the face of their own ecstatic flights into enlightened awareness. They were reluctant to accept and stand for the liberating truth of what they had seen with their own minds and hearts. To me it always appeared obvious that the power and significance of that which is Absolute was given validation only through our willingness to stand for and embody its glory as ourselves—through action, through choice, through the way we lived in the world of time and form.

As I began to engage more deeply with those around me, I discovered that the state of the individual's soul—their capacity for integrity, authenticity, and higher conscience—always played a critical role in determining how ready they were to embody their own deepest realization. So I began to put more and more of my attention on the all-important question: How can we cultivate the ability and readiness to express the beauty, perfection, and wholeness discovered in spiritual revelation? This was the beginning of a radical divergence from the path and perspective I had been taught. Slowly, over a ten-year period, my teaching became more and more about the transformation of the individual and the world; whereas in the traditional teaching the emphasis was really on liberation from self and world.

The differences in the way I was now seeing were based upon an emerging new way of interpreting what enlightenment meant. In the traditional Eastern metaphysical perspective, the world isn't real, it's only an ephemeral appearance, an illusion, a mere insubstantial, transient dream in the mind of God. I felt differently. To me, the world was certainly real and in fact, was an inherent and all-important dimension of what God always is. For millennia, this question has been the spark of an ongoing metaphysical argument among sages, seers, and philosophers. And it is a significant one. If the world isn't real, then nothing needs to be done about the way things are. But if the world is real, then it soon becomes apparent to us that there is real work to be done. This work was what my life was now devoted to. I was wholeheartedly committed to the transformation of the world—to bringing the power of enlightened awareness into the world through rational action, through moral being, and through engaging with the process of time in the most deliberate and creative way.

From the very beginning, since my early days as a seeker, I had always been convinced that enlightenment had to make sense. It gradually dawned on me that I was going to have to figure out for myself how to translate the profound shift of perspective I was experiencing into a form that would make deep sense to the world I was living and working in. I needed new ways to interpret the meaning and purpose of enlightenment as it traveled from its roots in the traditional East to its new home in the postmodern West. I knew that the questions I needed to answer in order to find my way forward were important beyond just my own experience. But I could never have predicted where they would lead me.

As the years passed, my emphasis that enlightenment is an action and not merely a higher state emerged more and more powerfully in my teaching. I remember one particular morning many years ago during a retreat in India—I was giving a talk, and an unbridled passion poured through me spontaneously. I didn't know where it came from, but it was calling for this miracle, this mystery beyond time, to become manifest in the world of time and form, as ourselves. I found myself imploring those around me not only to awaken to their true Self as timeless Being but to dare to respond to the urgent call to express that liberation in the world of Becoming.

Over time it became clear to me that this awakening passion was really a passion for much more than enlightenment in the traditional sense. The spiritual energy that was running through my veins was calling me to a new, active, and creative expression of enlightenment. It was an enlightenment that by its very nature could never be content with the way things were in the past, no matter how glorious that past may have been. It was an enlightenment that could also never be content with how things were in the present moment, even at those rare instances when everything seems like it couldn't be more perfect. It was an enlightenment that was defined by a ceaseless and ecstatic reaching forth towards an as yet unborn and unmanifest potential, a constant stretching toward a future perfection that would always lie just beyond one's fingertips. My inner eye and heart were focused on the freedom of that mysterious place between the immediacy of the present moment and the endless thrill of the possible.

Slowly but surely, in my quest to redefine enlightenment, I began to connect it to the most important emergent narrative of recent cultural history: the discovery of evolution. Seeing our presence in this world from the vantage point of a fourteen-billion-year process powerfully recontextualizes the spiritual impulse in a thrilling, rational, and deeply meaningful framework. In this context, we realize that awakening to timeless Being, the perennial goal of Eastern enlightenment, is only half of the picture—half of the totality of reality. The other half of the picture is the world of form, the process of Becoming—the universal creative impulse, that explosion-in-motion that is the entire evolutionary process that we are all part of. If enlightenment is the discovery of what IS, then it must embrace the ultimate nature of all things—seen and unseen, known and unknown, form and formlessness, both Being and Becoming. Being is that timeless void out of which the cosmos was born, the empty ground from which everything arises and to which everything ultimately returns. Becoming is the something that emerged out of nothing and is still emerging in this moment. Becoming is Eros, the evolutionary impulse, the first cause, that original spark of light and energy that created the entire universe. And I realized that it was that very same creative spark that was now awakening in my own heart and mind as a sense of ecstatic urgency to evolve. This is why I began to reenvision the very goal of the spiritual path, seeing the purpose of enlightenment as not merely to transcend the world, as I had been taught, but to transform the world through becoming an agent of evolution itself. Enlightenment was not the end of the path. It was the beginning.

In the East, they believe that enlightenment is a final endpoint, a monumental attainment that marks the end of becoming for the individual. Someone who is enlightened has liberated him or herself from identification with anything that exists in time. And this conclusion makes sense when you consider the cultural context in which it first emerged. In ancient India, they had not yet discovered evolution. Like most of the world at that point, they had not yet discerned that time had a beginning and moved in a straight line from the past to the present to the future. They believed that time, like life and death, was a repetitive process that was constantly going through the same cycle and would for eternity. As a matter of fact, many Hindus in modern-day India still prefer to see our cosmic origins through the lens of their ancient Vedic science, rather than accepting the findings of Western science and modern cosmology. And if reality is seen through this particular cultural lens, it would make sense that one would soon grow weary of the eternal tedium of cyclical existence and hunger for a final release. That's why the traditions say that the individual who is"fully enlightened," who has gone all the way, is that rare one who has finally achieved emancipation from the endless repetition of birth and death on the wheel of endless becoming.

It's important to remember that up until very recently in human history, we didn't know what we know today: that we are all part of that developmental process that had a beginning in time and that is going somewhere. It's only been in the last couple of hundred years that we discovered evolution, and only in the twentieth century that we came upon what is known as"deep time"—the incomprehensible span of fourteen billion years since the universe burst into being. When we apply the perspective of evolution to the nature of enlightenment, it changes everything.

From the perspective of the eternal timeless ground, the traditional teachers are right. The highest spiritual truth is that nothing ever happened, you and I were never born, and the big bang never occurred. That's enlightenment, that's liberation, that's samadhi, that's satori. But from the perspective of evolution, the entire picture changes. Modern science and cosmology have clearly revealed that time doesn't move in predictable cycles that return again and again to the same point, but is, in fact, a linear process. Fourteen billion years of development have produced all of manifestation—the entire known universe and everything that's contained within it, including its greatest mystery: the capacity for consciousness itself. The arrow of time is a creative process and that capacity for creativity and novelty is the most extraordinary part of the whole dramatic unfolding—from the big bang to the present moment. This is not just another repetition of an endless cycle. This hasn't all happened before. Where we are going is not predestined.

The most exciting part of this realization is that we discover, if we look deeply into our own experience, that our own emerging desire for spiritual freedom is not separate from the impulse that is driving the entire process. I call this the Evolutionary Impulse. When we awaken to this impulse, we discover something miraculous: that that dynamic and ever-evolving creative principle is none other than our own Authentic Self. This is the new source of spiritual liberation in the teaching I have come to call Evolutionary Enlightenment. It's not just about awakening to timeless being—it's about awakening to eternal, ecstatic Becoming. Evolutionary Enlightenment calls on us to awaken to both the timeless peace of Being and the relentless passion of the Evolutionary Impulse.

The reason that the Evolutionary Impulse is the source of the New Enlightenment is because of its future-oriented directionality. And this is the important distinction: the old traditional enlightenment is not future-oriented; it is not time-oriented at all. Traditional enlightenment points us beyond the world, beyond time and space, towards what has been, at least until now, the perennial source of spiritual freedom and mystical liberation: the Ground of Being. But those of us in the twenty-first century who are looking towards the future, urgently need a mystical spirituality and source of soul liberation that points us not away from the world but to that big next step we need to take in our world. That next step will not emerge by itself—it must be consciously created by human beings who have awakened to the same impulse that is driving the process. As we awaken to this vast perspective, an overwhelming and profound truth becomes clear: At this point in evolution, the process is dependent upon us. The evolutionary process desperately needs our conscious and committed participation. This has become the defining theme and ultimate purpose of Evolutionary Enlightenment over the last ten years. The old enlightenment, with all its power to free the human mind and heart from suffering, can only lift us beyond the world. But when we realize that the world needs our engaged and enlightened action,it becomes urgent that we find a spiritual path, practice, and philosophy that empowers us to courageously and passionately participate in the fast-changing process that we are in the midst of.

This liberating spiritual perspective on the human experience is contemporary and inherently creative. It's a spiritual teaching for our own time because its central tenet is that a more enlightened future for our world depends on one thing and one thing alone—our higher development. The world around us changes for the better as much as we are willing to change ourselves. The world we occupy and cocreate begins to transform as we do. The old model of enlightenment was one in which the individual was liberated but the world remained the same. In the new enlightenment, the point is no longer merely the liberation of the individual; it's the evolution of self, culture, and cosmos through the individual. That's Evolutionary Enlightenment.

http://www.andrewcohen.org/blog/index.php?/blog/post/the-evolution-of-enlightenment/




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Awakening to Evolution by Andrew Cohen




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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