"The future of the spiritual traditions on our planet will be determined by the degree to which they enhance the divinization process"

"I love his orientation and his view of the traditional religions. He says that the future of the spiritual traditions on our planet will be determined by the degree to which they enhance the divinization process. And he makes the point that one of the difficulties is that, up until the present moment, we have tended to see ourselves inside of these traditions. But now, he says, it's the universe that is our home. So it's a way of valuing them but seeing them from the proper perspective of the ultimate context—which is the universe as a whole.”

Awakening to the Universe Story
Part II: The Divinization of the Cosmos

An interview with Brian Swimme on Pierre Teilhard de Chardin

What Is Enlightenment: Pierre Teilhard de Chardin was a great thinker who had a profound influence on your own understanding. Can you tell us a bit about Teilhard—who he was, and what you believe his most significant contributions were?

Brian Swimme: He was a French Jesuit paleontologist who lived from 1881 to 1955. His most important achievement was to articulate the significance of the new story of evolution. He was the first major thinker in the West to fully articulate that evolution and the sacred identify, or correlate. Teilhard de Chardin in the West and Sri Aurobindo in India really arrived at the same basic vision, which is that the unfolding of the universe is a physical evolution and also a spiritual evolution. I think that's his principal contribution. On the one hand, you have this awesome tradition about God or Brahman, and on the other, you have this tradition about evolution—and adherents of each view tend to be very critical of the others. Christians said," Evolution, that's horrible!"And scientists said," Theism, that's horrible!"Aurobindo and Teilhard brought them together. So I think of them both as geniuses who synthesized the two visions. Teilhard attempted to get beyond the fundamental subjective/objective dualism in much of Western thought. He began to really see the universe as a single energy event that was both physical and psychic or even spiritual. I think that's his great contribution: He began to see the universe in an integral way, not as just objective matter but as suffused with psychic or spiritual energy.

Also, in my thinking, the central idea of Teilhard is his law of "complexification-consciousness.”He identifies this as the fundamental law of evolution. He sees that the whole process is about complexifying and deepening intelligence or subjectivity. The entire movement of the universe in its complexification is simultaneously a movement further into the depths of consciousness, or interiority. He saw the whole thing as a physical-biological-spiritual process. He was the one who saw it all together. You could summarize his thought simplistically and say that the universe begins with matter, develops into life, develops into thought, develops into God. That's his whole vision, right there. Now clearly, this God that develops—it's not as if God is developed out of matter. God is present from the very beginning, but in an implicit form, and the universe is accomplishing this great work of making divinity explicit.

WIE: What was Teilhard's vision of the nature and role of the human being in evolution?

Swimme: His view was that the birth of self-reflexive consciousness in the human was a crucial moment in the earth's journey. And he stated that the discovery of evolution by humans represents the most dramatic change in human mentality in the last two million years. You think of the Bill of Rights, the journey to the moon, the great religions, all of these incredible things—he thought all of these were secondary compared to this discovery of evolution by human consciousness. He saw it as"The universe folding back on itself.”There are all these creatures that live in nature, and then suddenly you have this one creature that looks nature back in the eye and says," What exactly are you up to?"That switch he saw as fundamental.

He explored this idea further by speaking of—and I love this idea—the earth as a series of envelopes. First you have the lithosphere, or the surface layer of rock, and then the atmosphere develops, and the hydrosphere, and the biosphere. But his understanding is that in our time, there's another layer being added, and that is the"noosphere"—a layer generated by human thought. It's not possible to understand the earth unless you see it in terms of these layers. The way in which this has captured the contemporary imagination is in the development of the internet—it's almost like the sinews of the noosphere.

WIE: Wired magazine did an article on Teilhard a while ago that makes this point. But they went a bit too far and seemed to equate Teilhard's noosphere with the internet, suggesting that his vision was simply a precognition of the internet.

Swimme: Yes. I guess there are different ways to reduce his thought down and miss parts of it, and one would be to say the noosphere is the internet. But of course, Teilhard would say that, like everything else in the universe, it has a physical as well as a spiritual dimension.

WIE: What is the significance of our becoming aware of the process of evolution?

Swimme: Teilhard gave a great analogy. Our moment of waking up as a species is very much like what happens in the individual at around two years old. I don't know the exact time, but there comes a moment when the young child gets depth perception for the first time. So in their phenomenal field, there's a rearrangement of the phenomena into the third dimension as opposed to a two-dimensional map. He said that the species is going through that right now—we're discovering a depth of time. Before, we saw everything in terms of this much smaller space, and now," Wham!"The universe as a whole opens up in the depths of time.

Teilhard also had this phrase called"hominization.”Hominization is the way in which human thought transforms previously existing practices and functions of the earth. Let me give you an example. The earth makes decisions all the time; it makes choices. And in a broad sense, this is called natural selection. But when you throw human thought in there, it explodes into all of the decisions we're making all over the planet. Human decision has"hominized"The natural selection process—for good and ill. Everything that has existed up until now is going through this process of hominization. Another example would be—look at young mammals and the way they play. They mess around with each other and hide and chase, and we hominize that by creating this whole vast industry of sports and arts and entertainment. Everything seems to go through this explosion when it's touched by the human imagination. Teilhard's ultimate vision of what is taking place with the human is the hominization of love. You see, he regarded the attracting force of gravity as a form of love, and the way in which animals care for one another as a form of love, and so the hominization of love would be focusing that and amplifying it to make it a monumental power in the future evolution of the earth. That is his most famous phrase: "The day will come when we shall harness for God the energies of love. And, on that day, for the second time in the history of the world, the human being will have discovered fire.”

WIE: How does our becoming aware of the evolutionary scale of time help the "universe develop into God"—as you said earlier—or further the invocation of God through human consciousness?

Swimme: He had this sense that a deep change at the level of being—a change of heart, a change of mind, a change of actual body—can take place in the human who learns to see the universe as suffused with divine action. And he made a huge deal out of this word—"see.”His sense of spiritual practice would be to develop those qualities that are necessary for us to truly get it, to truly see where we are. One thing he would speak about is how we tend to be overwhelmed by large numbers, and so he would say we have to develop a capacity to see the patterns in the large numbers. As we develop this capacity, rather than being crushed by the immensity of the universe, we'll suddenly, instead, resonate with the universe as a whole as the outer form of our own inner spirit. That was his cry, for humans to develop these capacities.

He also had an interesting view of spiritual traditions in general about this. He seemed to say that eternity is easier than evolution. The idea of awakening to eternity he regarded as very, very significant in human history—but not as difficult as awakening to the time-developmental or evolutionary nature of the universe.

WIE: What do you mean by"Awakening to eternity"In this context?

Swimme: How at any moment we arise out of eternity, moment after moment. To escape the illusion of transience and to see into the absolute moment—Teilhard regarded this as a great mystical event in the life of an individual, as well as in the human journey. But he said that a deeper and harder achievement and challenge before us is to awaken to the time-developmental nature of the universe. The whole journey is this moment—it's not just the year 2000—this moment is also the birth of the universe itself. But more significantly for this particular discussion, it's also the moment of the"Absolute future.”The challenge before us is the absolute future calling to the present. This is really his mysticism. He would say that by learning to see, by becoming alert and awake in this universe, you feel the call and the presence of the unborn God asking for, or guiding us into, the type of creative action that gives birth to the next moment in a process that he called"divinization.”

WIE: This is something that we've been thinking about a lot in putting together this issue of the magazine. Often in the Eastern traditions, the focus is solely on the"Awakening to eternity"that you were just describing. Yet in Teilhard's work, there is another call. There is a call for the perfection of the absolute to be manifest in form—for there to be greater and greater complexity, greater and greater order, greater and greater perfection, in form, in time, in space, in matter. Teilhard seems to bring together the absolute and the manifest in a truly nondualistic vision that does seem unique.

Swimme: That's right. I love his orientation and his view of the traditional religions. He says that the future of the spiritual traditions on our planet will be determined by the degree to which they enhance the divinization process. And he makes the point that one of the difficulties is that, up until the present moment, we have tended to see ourselves inside of these traditions. But now, he says, it's the universe that is our home. So it's a way of valuing them but seeing them from the proper perspective of the ultimate context—which is the universe as a whole.

WIE: Teilhard is probably best known for his idea of the"omega point.”The term has become quite popular, but it seems that few people really understand what he meant by it. Can you explain Teilhard's omega point?

Swimme: By the"omega point," Teilhard meant a universe that had become God. He meant God in embodied form. He regarded the omega point as two things. It's an event that the universe is moving toward, in the future. But what he also imagined, which is difficult for us to really conceive, is that even though the omega point is in the future, it is also exerting a force on the present. When we think of the omega point, in our Western consciousness it's hard to escape thinking in terms of a line with the omega point at the end of the line. His thinking wasn't that way; it was that the omega point permeates the whole thing. He imagined the influence of the omega point radiating back from the future into the present. In some mysterious way, the future's right here. Teilhard regarded that the way in which the future is right here is in the experience of being drawn or attracted, or in our"zest.”That's his word, and I love that so much. We—"We"meaning anything in the universe—are drawn forward, and this attractive power is what begins a process that eventuates in deeper or greater being. That attraction he regarded as love, and it is evidence of the presence of the omega point. When you experience that attraction, that zest, you're experiencing the future. You're experiencing the omega point. You're experiencing God. You're experiencing your destiny.

WIE: What does it mean for the universe to become God?

Swimme: Because we're in the midst of this process, at the best we can have crude images, metaphors. We have little glimmers and insights. The image that I like is this: You have molten rock, and then all by itself, it transforms into a human mother caring for her child. That's a rather astounding transformation. Of course, it takes four billion years. You've got silica, you've got magnesium. You've got all the elements of rock, and it becomes the translucent blue eye and beautiful brown hair and this deep sense of love and concern and even sacrifice for a child. That is a deep transfiguration. Love and truth and compassion and zest and all of these qualities that we regard as divine become more powerfully embodied in the universe. That would be an image of how I think about the universe becoming divine.

WIE: So it's a process of God becoming more and more explicit or embodied in the forms of the universe?

Swimme: Yes, exactly. Teilhard also spoke in terms of"giving birth to person.” For example, your colleague Craig is there across the room. But if you go back five billion years, all of the atoms in Craig's body were strung out over a hundred million miles. The process, as mysterious as it is, of matter itself forming into personality or personhood, is what Teilhard regarded as the essence of evolution. Evolution isn't cold. He saw the omega point as that same process of giving birth to or actualizing this new, encompassing Divine Person—through not just all the atoms interacting with one another, but also the"persons"of all the humans and other animals. All of us together are part of this same process, so that the entire universe becomes God's body. To really get how radical Teilhard's view is, think about an animal and dissolve the animal back in time in your imagination, back into individual cells. There weren't any multicellular organisms until about seven hundred million years ago. For over three billion years, there were just single-cell organisms. If you get to know an animal well, the animal really has a personality. But the personality is something that is evoked by the cells of the animal. It's truly mysterious. The animal's personality is real, but that personality is evoked by the cells. So in Teilhard's view, the individual members of the universe are actually in a process of evoking a Divine Person. We are actually giving birth to a larger, more encompassing, mind-spirit-personality.

WIE: In one sense, that was no less true sixty-five million years ago than it is now. But at the same time, humans are now becoming conscious of our own evolution and our conscious participation in this larger process. How do you think that has changed this process?

Swimme: Well, I think the difference is that while every member of the universe participates in the construction of the cosmos, that participation proceeds without a conscious reflection upon it. We, too, are participating in constructing the cosmos, but we have the awareness that we're doing that. That's the essential difference of being human. We recognize this process as happening, and we can actually awaken to the fact that we are actively doing it. We're not just doing it. We're awakened to the fact that we're doing it.

This then calls for spiritual development so that we can find our way between the two extremes of how we tend to respond to this. On the one hand, we can be so overwhelmed by what that means, so frozen by the responsibility, that we divert ourselves from really embracing that destiny. And I think that happens a lot. Right now it's what our civilization is about, for the most part. But the other extreme actually is just as bad. We become so inflated with the thrill of that role that we lopside into thinking that we are the real action of the universe and that the human, and human enlightenment, is all that really matters. But I think it's not that. It's rather that we're participating in this huge, vast, intricate event, and we're a member of the community, but we seem to be especially destined to reflect upon this and to participate in it consciously. So I try to emphasize the fact of uniqueness here—but at the same time there's an equality. There's both. We're unique in our particular role. But on an ontological level, there's an equality. We're not somehow superior to the moon or to the phytoplankton or to the spiders or to anything else. Everyone is essential.

WIE: What is the importance of Teilhard's understanding of evolution and the role of the human being for our current planetary crisis?

Swimme: There are two points I'd want to make. First, Teilhard's thoughts on evolution enable us to begin to appreciate the true significance of our moment. It's extremely difficult for us to really understand what it means to make decisions that will have an impact on the next ten million years. Even if you understand the idea, it's only at one level of your mind. So studying Teilhard's thought and his work can be considered a spiritual practice for beginning to think at the level that is required of humans today—to think in chunks of ten million years, for example. It's so hard for people to get that.

The second thing I would say is that much of ecological discussion is framed in negatives because the destruction is so horrendous that anybody with any intelligence whatsoever, once she or he looks at it, becomes gripped by just how horrible it is. One of Teilhard's great contributions is that he enables us to begin to imagine that this transition has at least the possibility of eventuating in a truly glorious mode of life in the future, and his vision provides the energy that we need for enduring the difficulties of this struggle. That, to me, is extremely important. He can activate the deep, deep, deep zest for life and existence that I think is required for true leadership in our time.


"Let the Universal Self give us the intellect to have access to His nature"

Rabindranath Tagore
Rabindranath Tagore
The Mysticism of Rabindranath Tagore
What Tagore's Poetry Teaches Us About God
By Subhamoy Das, About.com Guide

Rabindranath Tagore (May 7, 1861 - August 7, 1941) the bard of Bengal immaculately brought out the essence of Eastern spirituality in his poetry like no other poet. His spiritual vision, as he himself said, is imbued"With the ancient spirit of India as revealed in our sacred texts and manifested in the life of today.”

Tagore's Mystical Quest

Swami Adiswarananda of the Ramakrishna-Vivekananda Center of New York, in his preface to 'Tagore: The Mystic Poets' writes," The inner- seeking spirituality of India infused all of Tagore's writing. He wrote in many genres of the deep religious milieu of Hinduism. The values and core beliefs of the Hindu scriptures permeated his work.” Says the Swami: "Rabindranath Tagore's philosophical and spiritual thoughts transcend all limits of language, culture, and nationality. In his writings, the poet and mystic takes us on a spiritual quest and gives us a glimpse of the infinite in the midst of the finite, unity at the heart of all diversity, and the Divine in all beings and things of the universe.”

Tagore's Spiritual Beliefs

Tagore believed that"True knowledge is that which perceives the unity of all things in God.”Tagore through his vast body of immortal literary works taught us that the universe is a manifestation of God, and that there is no unbridgeable gulf between our world and God's, and that God is the one who can provide the greatest love and joy.

The Mysticism of Rabindranath Tagore
Subhamoy Das

"The term 'spirituality' is the most appropriate one for characterizing the general tenor of Rabindranath's poetic thinking. In his sense of spirituality, he was deeply influenced by the Upanishads, into which he was initiated by his father, Devendranath, during a stay at the Himalayas. While he was also receptive to ideas associated with the Bauls and Sufis of India, as well as to Hindu Vaishnavism and to Buddhism, it was always to the Upanishadic endeavour to relate everything to a single ultimate reality that he remained most faithful,. To be sure, he appropriated the doctrines of the Upanishads in an individual way, so that his own spiritual outlook was a distinctive one. To appreciate this, it will be useful, first, briefly to describe the main contentions of the Upansihads.

The Upanishadic seers or rsis were inspired by the aim of understanding the nature of the ultimate reality that, they believed, stands behind the mundane world of ordinary experience. Hence in the Vrihadaranyaka[1], for example, we find the following directive: 'Let the Universal Self give us the intellect to have access to His nature.' What the intellect then discovers is the existence of a supreme 'power' which pervades the entire universe. The Upanishadic seers called this impersonal power, which is immanent in the universe and sustains and regulates it, Brahman. The further Upanishadic doctrines all rest on this recognition of a 'World-Soul' or supreme power, Brahman. Not only inert objects but also jivas (living souls), 'Know Him [Brahman] as your inner, immortal soul who is present in all living beings, and yet different from them, who controls them from within without their cognizance of it.' In this way the Upanishads purport to highlight the central metaphysical truth about ourselves. Each of us is an expression of the Universal Soul, or, put differently, each of us is the same Soul or atman. Now if each of us belongs to the Universal Soul, if the same Infinite is equally present in all of us, then we ourselves are at bottom identical or one with each other. Recognition of this truth paves the way to our openness to others, and generates in us love and concern for our fellow beings.”

The philosophy of Rabindranath Tagore
By Kalyan Sen Gupta, pages 8-9,
Ashgate Pub Ltd (Jun 30 2005)

[1] Vrihadaranyaka Upanishhad of the Yajur Veda

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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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