The Foundations of Karl Rahner
Chapter Nine: Eschatology

The Foundations of Karl Rahner
Publisher: Herder & Herder
Publication: November 25, 2005
ISBN: 0824523423

Paraphrase by Mark F. Fischer

Chapter Nine: Eschatology
Chapter Nine has three parts. In the first part, Rahner lays out the presuppositions for understanding eschatology, the doctrine of the last things. He states that we must understand eschatological statements as a projection by the Christian community about its own future. That future is not to be understood merely as the future of individuals, but also as the collective destiny of all persons. It cannot be reduced to a single scenario.

In the second part of the chapter, Rahner examines the individual aspect of eschatology. Rahner distinguishes individual eschatology (the destiny of the individual at death) from collective eschatology (the destiny of creation as a whole). He rejects, however, the idea of two eschatologies, for together they make up a single reality.

The eternal life that is God's will for human beings is their participation in the good, the good which God invites them to choose. Once they have chosen it, their participation in God has communal consequences.

The third part looks at the collective dimension of eschatology. The death of an individual is not simply a moment of his or her escape from history. It is rather the moment in which the individual's contribution to history—i.e., to the fulfillment of human destiny—begins to achieve its final form. The individual's concrete acts of love are a participation in the salvation and love of God and contribute to it.

Part 1: Presuppositions for Understanding Eschatology

Eschatology is traditionally the doctrine of the"last things"—death, judgment, heaven, and hell. But fundamentally, says Rahner, it is about the human being," a being who ex-ists from out of his present 'now' towards his future" (431). This means that the human being lives by anticipating and choosing. We are creatures and we cannot dispose of our future as if it were wholly in our control. But we can say what possibilities we hope will be freely given to us and freely accepted by us.

In this first part, Rahner begins with the hermeneutical distinction between traditional statements about the last things (often made in the language of apocalyptic) and the eschatological reality they are meant to convey (A). He then introduces the concept of a unified eschatology, in which the entire person, body and soul, experiences death, judgment, and final destiny (B). Finally, he speaks about the"hiddenness"of eschatology, an eschatology that rejects the temptation to predict the future and instead focuses on the incomprehensible mystery of God (C).

A. On the Hermeneutics of Eschatological Statements (p. 431). When Christians read eschatological statements in the Bible, they are tempted to interpret them"As anticipatory, eyewitness accounts of a future which is still outstanding" (431), in other words, as predictions. But although the Bible and the Church say a lot about the future, Rahner asserts that their statements should not be read as if they denied the human ability to make choices. Eschatological statements do not destroy human freedom.

To be sure, every human being is a member of a community. That means that every human being belongs to a collective history. One corollary of this"belonging"Is the existence of a collective eschatology. It makes sense to say that all human beings will face the last things. But a collective eschatology does not mean that every person will share the same fate. Eschatology is the realm of freedom. Christian statements about the future, says Rahner, speak of this eschatology as"The milieu and environment of transcendental spirit" (432). We are not merely actors reading our lines, but manifest the human spirit in our choices. Hence eschatological statements are not the plot outline of a drama whose final act we know in advance. They are rather"conclusions from the experience of the Christian present" (432). They are the Christian community's collective projections about the future. We project our own future and understand the present as its coming-to-be.

Rahner distinguishes between eschatology and apocalyptic. Eschatology is a view of how the future"has to be"If the Christian's view of the present is correct. Apocalyptic is a mode of expression that takes seriously the concreteness of the eschatological future. Biblical apocalyptic speaks of the future as if the writers were eyewitnesses. Eschatology is what the apocalyptic writers mean. They are projecting their interpretation of the present into the future. We have to distinguish between the apocalyptic form of thought and expressions, on the one hand, and the true content, on the other.

Apocalyptic images speak of what is real, namely, our hope for the future. It is real because it is based on a real experience of the present. But often the images suggest a future that we, with our present Christian anthropology, may not be able to affirm. As an example (an example not proposed by Rahner), consider the statement by the author of Revelation (7.4) that the number of those"sealed" (under God's protection) is 144,000. It is hard to believe that the number of the saved is so small. A deeper analysis suggests that this apocalyptic number does not predict the number of the saved, but connotes an eschatological truth. It is the truth that God's salvation will be a complete salvation. Rahner urges us to use caution when interpreting apocalyptic statements.

Undoubtedly there are implications in Biblical apocalyptic from which we can learn. That is the task of hermeneutics, to discern the truth that the Biblical authors intend. But Rahner warns against extravagant claims.”We know no more about the last things," he writes," than we know about people who have been redeemed, who have been taken up into Christ, and who exist in God's grace" (434). We know about them only from their life in our midst. We do not know about their present experience in the"Afterlife.”

B. The Presupposition for a Unified Eschatology (p. 434). A unified eschatology includes both the body and the soul. Rahner contrasts it with the partial eschatology that looks only to the salvation of the soul. Rationalists in the style of the Enlightenment understood eschatology in this partial way. The problem with this partial understanding is that it ascribes immortality to the soul as an abstraction from the body. It is an individualistic and private salvation. But the destiny of the soul, Rahner asserts, depends on"The transformation of the world"And is not independent of the resurrection of the flesh. To be sure, it is correct to speak of the immortality of the soul. It is a part of the salvation of the single person. But there is more to eschatology than the fate of the individual. The last things have to do, not just with the individual soul, but with the body in general. They have to do with the collective destiny of all persons.

C. The Hiddenness of the Last Things (p. 434). An eschatology that"Is not apocalyptic" (one that does not mistake the language of allegory for the realities it expresses) remains focused on the incomprehensible mystery of God. It is hidden. Such eschatology cannot speak as if it could predict the future. When Christians speak about eschatology, they should move"beyond all images into the ineffable" (434).

Part 2: The One Eschatology as Individual Eschatology (p. 435)

The second part of this chapter is about the last things understood from the viewpoint of the individual. Rahner distinguishes individual eschatology (the destiny of the individual at death) from collective eschatology (the destiny of creation as a whole). He rejects, however, the idea of two eschatologies. Although one can speak of them as individual and collective, they mutually influence one another and make up a single reality. Rahner begins by noting that, although it is customary to distinguish between the body and the soul, this is the language of apocalyptic, and the two form an eschatological unity (A). The eternal life that is God's will for human beings is their participation in the good, the good which God invites them to choose and which, once chosen, has eternal consequences (B). Purgatory is the doctrine that expresses the interval between an individual's fundamental decision for God and the integration of that decision in the whole of one's reality (C). The many statements in tradition about the last things represent a plurality of viewpoints and we should not expect to synthesize them into a neat concept (D). Hell represents the possibility of eternal loss, a possibility that exists throughout all of one's life, but which is not equal in weight to God's will that all will be saved (E).

A. The Definitive Validity of Free Human Actions (p. 435). Rahner begins this section by recalling Chapter Three. There he argued that statements about heaven and hell are not parallel.”Heaven"Is a much more potent symbol. Why? Because Christian faith teaches that"The history of salvation as a whole will reach a positive conclusion" (435). Hell, by contrast, is a negative symbol. It symbolizes what God does not want, namely, the rejection by human beings of God's vision for the world. To be sure, we cannot simply hold a theory of"Apocatastasis" (i.e., the restoration, re-establishment, or renovation of the world by an act of God that makes all things right). But we are not obliged either to say that the history of salvation will result for some people in absolute loss. God wills that all will be saved, but merely allows creatures to reject salvation.

When Christians speak of the last things, they normally distinguish between the fate of the body (which undergoes corruption) and that of the soul (which is immortal). But Rahner questions the value of the distinction for a unified eschatology. What does it mean, he asks, to speak about a person whose body is buried and whose soul or transcendental being enjoys God's presence? The human being is a unity. We only meet the human spirit as corporeal and historical. It is"superfluous," says Rahner," to ask what a person does while his body is in the grave and his soul is already with God" (436). The dichotomy is more apocalyptic than eschatological. In other words, we distinguish between body and soul to express a profound truth, namely, that the spiritual reality of the person does not die. We express this reality in terms of the traditional concepts of beatific vision and resurrection of the flesh. They mean that the entire person, body and soul, is fulfilled in God.

What, then, does the Church mean by speaking of a"time"between the death of the individual and his or her ultimate destiny? Rahner answers this question by speaking of two"finalities.”One finality is that of the individual's personal history. That personal history ends at the moment of death. The other finality is that of the human collective reality. It refers to the ultimate destiny of humanity, including the effect that every individual has on that ultimate destiny. Thus the two finalities are not separate. The finality of each individual's death is linked to the finality of human destiny, a destiny to which each individual contributes.

B. Death and Eternity (p. 436). What does it mean to say that the dead are"still alive"? It certainly does not mean that life just continues after death.”Death marks an end for the whole person," says Rahner (437). But it is equally wrong to reject the concept of eternity and to say that human life is over at death. The individual has a proper end, an end that begins in life and continues after his or her death. The new does not simply annul the old that has died.

Rahner expresses the doctrine in this way: "Eternity subsumes time by being liberated from the time which came to be temporarily so that freedom and something of final and definitive validity can be achieved" (437). What does this mean? Eternity subsumes time because what was achieved in time becomes eternal. It is no longer time-bound. Yes, our actions are temporary, but their value is not. Their value expresses our freedom.

When we act freely—that is, in true spiritual freedom, unhindered by what would prevent us from obeying God—then we are joined with God's eternal life. Our deeds in time flower in eternity. They flower in that they are the mature expression of God's Spirit in us. Death, the end of the whole person, allows that person to reach or express his or her God-given freedom in a final way. Our final validity comes to be in time, not to continue on in time, but to"form"time. In other words, we are co-creators with God, and we put God's stamp on time.

Personal existence survives despite biological death. It does so because the person is more than time. He or she is part of an"Inexhaustible and indestructible mystery" (438). The person's real self does not simply fall into nothingness after death, but rather shares in an absolute good. The self has produced something in time that cannot be erased by time. Our good, that is, the good we have chosen and to which we have committed ourselves, has"ripened into an experience of immortality" (438). Death is not the end because we have already experienced immortality before death. It is the immortality of a commitment to the good. It is the immortality of a hope that God's grace and promise are real.

The good we do, and the hope we have, are experienced in moral decisions. These decisions are"Incommensurable"With transitory time. Our present assessment of them is not a final assessment. There is more to them than we can say. In a decision for absolute goodness, we transcend time. When we choose the good, we participate in the eternal life of God, the source of good.

It is not uncommon to hear today that by rejecting Christianity's moral law, one is ultimately expressing one's freedom. The rejection of Christian morality, some say, frees people from superstition and the inhibitions of outmoded belief. Liberated individuals, it is said, make responsible choices without a slavish belief in religion's"ultimate good.”But Rahner questions this assertion. He states that the very concept of free choice, even the supposedly free choice to reject the moral laws that society (including Christian society) defines as good, implicitly affirms the basis for the moral law. It does so by affirming the existence of freedom, which is a spiritual good. When a person proclaims himself or herself as"liberated"from morality, he or she implicitly affirms the spiritual freedom that is the foundation of morality.

The materialist states that all evolution is due to chance. He or she believes that what Christians call the"good"Is merely a radical and empty arbitrariness or a set of conventional moral expectations. Christians affirm, however, that one choice is truly better than another. They mean that there is a spiritual reality, unseen by the materialist, namely the good itself. This has consequences for the understanding of eternity. When people commit themselves to the good, they are setting this commitment over against time. The very act of making a commitment to the good is an experience of eternity. Eternity lives in our choices, which are our participation in the good.

Christian revelation suggests that God allows every person to experience eternity in this life. We experience what St. John called eternal life in our moral choices. Rahner puts the matter this way: "Scripture does not know of any human life which is so commonplace that it is not valuable enough to become eternal" (441). When we experience this eternity in time, i.e., the eternal life of our good choices, we experience our final and definitive validity. God validates our contribution by adding it to the final destiny of human beings. This final and definitive validity is what the Church calls the resurrection of the flesh.

C. On the Doctrine about a"Place of Purification" (441). The doctrine of purgatory expresses two main ideas. One is that the basic disposition of the human being, a disposition that has come about in the exercise of free actions, acquires a final validity at death. The other is that the person continues to mature after death. Even at the moment of death the basic disposition of the human being has not permeated his or her concrete, corporeal existence. The person has made an ultimate and basic decision, but this decision has not yet been fully integrated.

Rahner explains this, first of all, by distinguishing between language and what it intends to convey. We commonly say that there is a"time"that arrives"After"death during which the person still can become his or her true self. The meaning of such temporal categories (e.g.," after"death) is far from clear. Moreover, symbols such as purgatory's"purifying fire"Are apocalyptic images whose eschatological import must be rightly interpreted. We cannot simply accept the traditional language without asking what truth it means to convey.

Next, Rahner focuses on the temporal categories themselves. His main point is that there must be an interval between an individual's death and the person's corporeal fulfillment. One such interval exists between the act of making a fundamental decision for God and the full integration of that decision. Another interval exists between the fulfillment of the individual in death and the fulfillment of the world. A third interval exists between the final validity of a person in death and the manifestation of that fulfillment in the glorification of the body. This notion of interval is problematic, he says, and it is not clear in what senses such a temporal category can be applied. Ultimately, the dogma of purgatory needs to be retained, says Rahner, but not necessarily its mode of expression.

D. On the Necessary Pluralism of Statements about Fulfillment (p. 443). In this section, Rahner distinguishes between the fulfillment of the human being and the various statements used to speak about this one reality. The Church has transmitted a number of ways to express this fulfillment. Immortality of the soul, resurrection of the flesh, interval after death, and collective eschatology, are all ways to speak of the destiny of the person. The plurality of statements cannot be synthesized into a neat conceptual model. The Bible speaks of the last things in a straightforward way, but not all of its statements can be easily reconciled with one another.

E. The Possibility of Eternal Loss (p. 443). The most important thing to know about hell, says Rahner, is that it always remains a possibility for the human being. Up to the very end of life, a person must reckon with"Absolute loss as the conclusion and outcome of his free guilt" (443). This is fundamental to human freedom.

But the individual"does not need to know anything more than this about hell.”For example, people do not have to resolve the question of the relation between the content of Biblical statements about hell and their mode of expression, even the content of the words about hell ascribed to Jesus.

Finally, Rahner repeats his remark from Chapter Three that statements about heaven and hell are not parallel. Christian faith affirms that the history of the world as a whole will in fact enter into eternal life with God. By contrast, the possibility of eternal loss is merely a possibility, not God's will.

The Foundations of Karl Rahner

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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)

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