Editor's Choice

The Holy Spirit: The Feminine Aspect Of the Godhead

"A new response to the "image" of the Holy Spirit is taking shape quietly in scholarly circles throughout the world, as the result of new findings in the Dead Sea Scriptures, the Coptic Nag Hammadi and intertestamental texts of Jewish mystics found side-by-side the writings of the early Christian church. Scholars are recognizing the Holy Spirit as the "female vehicle" for the outpouring of higher teaching and spiritual rebirth. The Holy Spirit plays varied roles in Judeo-Christian traditions: acting in Creation, imparting wisdom, and inspiring Old Testament prophets. In the New Testament She is the presence of God in the world and a power in the birth and life of Jesus... The Holy Spirit was also a source for Divine guidance and as the indwelling Comforter."- J. J. Hurtak

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The Holy Spirit:
The Feminine Aspect Of the Godhead

J. J. Hurtak, PhD, The Academy For Future Science



Abstract: There is currently much talk of "feminine issues," particularly in social and political contexts. This growing awareness of gender-related matters was not something ignored by the early Church and the writers of ancient religious texts. As we see in this article by Dr. Hurtak, the notion of femininity played an extremely important and significant role in the thinking and belief system of the intertestamental authors. Far from being the overbearing patriarchal advocates as they are often portrayed, more recent findings reveal an innate sensitivity and appreciation for the feminine aspect of Divinity than has been previously suspected. For this reason, this particular article becomes a meaningful and insightful contribution to the current discussion of the role of the female in modern times. Once more we find a rich and profound history reshaping the future even as it unfolds before our eyes.

A new response to the "image" of the Holy Spirit is taking shape quietly in scholarly circles throughout the world, as the result of new findings in the Dead Sea Scriptures, the Coptic Nag Hammadi and intertestamental texts of Jewish mystics found side-by-side the writings of the early Christian church. Scholars are recognizing the Holy Spirit as the "female vehicle" for the outpouring of higher teaching and spiritual rebirth. The Holy Spirit plays varied roles in Judeo-Christian traditions: acting in Creation, imparting wisdom, and inspiring Old Testament prophets. In the New Testament She is the presence of God in the world and a power in the birth and life of Jesus.

The Holy Spirit became well-established as part of a circumincession, a partner in the Trinity with the Father and Son after doctrinal controversies of the late 4th century AD solidified the position of the Western Church. Although all Christian Churches accept the union of three persons in one Godhead, the Eastern Church, particularly the communities of the Greek, Ethiopian, Armenian, and Russian, do not solidify a strong union of personalities, but see the figures uniquely differentiated, but still in union. Moreover, the Eastern Church places the Holy Spirit as the Second Person of the Trinity with Christ as the Third, whereas the Western Church places the Son before the Holy Spirit. In the Old Testament and the Dead Sea Scrolls the Holy Spirit was known as the Ruach or Ruach Ha Kodesh (Psalm 51:11). In the New Testament as Pneuma (Romans 8:9). The Holy Spirit was not rendered as "Holy Ghost" until the appearance of the 1611 Protestant King James Version of the Bible. For the most part, Ruach or Pneuma have been considered the spiritual force or presence of God. The power of this force can be seen in the Christian church as the "gifts of the Spirit" (especially in today's tongues- speaking Pentecostals). The Holy Spirit was also a source for Divine guidance and as the indwelling Comforter.

Likewise in Hebrew thought, Ruach Ha Kodesh was considered a voice sent from on high to speak to the Prophet. Thus, in the Old Testament language of the prophets, She is the Divine Spirit of indwelling sanctification and creativity and is considered as having a feminine power. "He" as a reference to Spirit has been used in theology to match the pronoun for God, yet the Hebrew word ruach is a noun of feminine gender. Thus, referring to the Holy Spirit as "she" has some linguistic justification. Denoting Spirit as a feminine principle, the creative principle of life, makes sense when considering the Trinity aspect where Father plus Spirit leads to the Divine Extension of Divine Sonship.

The Spirit is not called "it" despite the fact that pneuma in Greek is a neuter noun. Church doctrine regards the Holy Spirit as a person, not a force like magnetism. The writings of the Catholic fathers, in fact, preserve the vision of the Spirit encapsulating the "peoplehood of Christ" as the Bride or as the "Mother Church." Both are feminine aspects of the Divine. In the Eastern Church, Spirit was always considered to have a feminine nature. She was the life -bearer of the faith. Clement of Alexandria states that "she" is an indwelling Bride. Amongst the Eastern Church communities there is none more clear about the feminine aspect of the Holy Spirit as the corpus of the Coptic-Gnostics. One such document records that Jesus says, "Even so did my mother, the Holy Spirit, take me by one of my hairs and carry me away to the great mountain Tabor [in Galilee]."

The 3rd century scroll of mystical Coptic Christianity, The Acts of Thomas, gives a graphic account of the Apostle Thomas' travels to India, and contains prayers invoking the Holy Spirit as "the Mother of all creation" and "compassionate mother," among other titles. The most profound Coptic Christian writings definitely link the "spirit of Spirit" manifested by Christ to all believers as the "Spirit of the Divine Mother." Most significant are the new manuscript discoveries of recent decades which have demonstrated that more early Christians than previously thought regarded the Holy Spirit as the Mother of Jesus.

One text is the Gospel of Thomas which is part of the newly discovered Nag Hammadi texts (discovered 1945-1947). Most are composed about the same time as the Biblical gospels in the 1st and 2nd century AD. In this gospel, Jesus declares that his disciples must hate their earthly parents (as in Luke 14:26) but love the Father and Mother as he does, "for my mother (gave me falsehood), but (my) true Mother gave me life." In another Nag Hammadi discovery, The Secret Book of James, Jesus refers to himself as "the son of the Holy Spirit." These two sayings do not identify the Holy Spirit as the mothering vehicle of Jesus, but more than one scholar has interpreted them to mean that the maternal Holy Spirit is intended.

So far in Western traditional theology, the voices advocating a feminine Holy Spirit are scattered and subtle. But for them, it is a view theologically defensible and accompanied by psychological, sociological, and scientific benefits of recognizing "the new supernature" developing within vast consciousness changes happening in the human evolution.

The German theologian Jürgen Moltmann, a well-known thinker in mainline Protestantism, says "monotheism is monarchism." He says a traditional idea of God's absolute power "generally provides the justification for earthly domination"- - -from the emperors and despots of history to 20th century dictators. Moltmann argues for a new appreciation of the "persons" of the Trinity and the community or family model it presents for human relations.

According to Professor Neil Q. Hamilton at Drew University School of Theology, the Gospel of John shows us how "the Holy Spirit begins to perform a mothering role for us that is unconditional acceptance, love and caring." God then begins to parent us in father and mother modes.

A Catholic scholar, Franz Mayr, a philosophy professor at the University of Portland, also favors the recognition of the Holy Spirit as feminine. He contends that the traditional unity of God would not have to be watered down in order for scholars to accept the feminine side of God . Mayr, who studied under the renown German theologian Karl Rahner, said he came to his view during his study of the writings of St. Augustine (AD 354-430) who saw that a significant number of early Christians must have accepted a feminine aspect of the Holy Spirit such that the influential church father of North Africa castigated this view. St. Augustine claimed that the acceptance of the Holy Spirit as the "mother of the Son of God and wife-consort of the Father" was merely a pagan outlook. But Mayr contends that Augustine "skipped over the social and maternal aspect of God," which Mayr thinks is best seen in the Holy Spirit, the Divine Ruach Ha Kodesh. St. Jerome, a contemporary of Augustine's, and two church fathers of an earlier period, Clement of Alexandria and Origen, quoted from the pseudopigraphic Gospel of the Hebrews, which depicted the Holy Spirit as a "mother figure."

A 14th Century fresco in a small Catholic Church southeast of Munich, Germany depicts a female Spirit as part of the Holy Trinity, according to Leonard Swidler of Temple University. The woman and two bearded figures flanking her appear to be wrapped in a single cloak and joined in their lower halves showing a union of old and new bodies of birth and rebirth.

In conclusion, we are living at a time of profound and revelatory discoveries of archaeology and ancient spiritual texts that point the way to the future. Christ, himself, was said to have female disciples as disclosed in Gnostic literature and recent archeological findings of early Christian tombs in Italy. A beginning has been made to reclaim "the Spirit" of the Ruach found in the mountain of newly discovered pre-Christian texts and Coptic-Egyptian texts of the early Church . It is becoming clear in re-examining the first 100 years of Christianity that an earlier Christianity was closer to the "Feminine Spirit" of the Old Testament, the Ruach or the beloved Shekinah. The Shekinah, distinct from the Ruach, was seen as the indwelling Divine Presence that activated the "birth of miracles" or the anointed self. Accordingly, the growth of traditional Christianity made alternative adjustments of the original position of the "birth of gifts" as Christendom compromised for the privilege of becoming an establishment.

The new directions of spiritual and scientific studies are showing that it is now possible that the Holy Spirit, Ruach Ha Kodesh, can be portrayed as feminine as the indwelling presence of God, the Shekinah, nurturing and bringing to birth souls for the kingdom. Spiritual insights recorded in the Book of Knowledge: Keys of Enoch carefully remind us that we are being prepared to understand that just as the Old Testament was the Age of the Father, the New Testament the Age of the Son, so this coming Age where gifts are poured forth will be the Age of the Holy Spirit. However, the Keys also tell us that the Divine Trinity is beyond the anthropo-morphic forms of male and female. Here our own masculine or feminine natures are only symbols of the Divine and our Life's manifestation in the Universe. And herein we understand who we really are, as we both male and female make our own preparation for the rebirth of our "Christed Overself," unified as the peoplehood of Light, the "Bride," for the coming of the "Bridegroom"- - the Christ."

J. J. Hurtak, PhD, The Academy For Future Science




Elaine Pagels
Elaine Pagels
The Truth at the Heart of the DVC
Elaine Pagels

"So many Christians throughout the world knew and revered these books that it took more than 200 years for hardworking church leaders who denounced the texts to successfully suppress them. [...]

Irenaeus said there could be only four gospels because, according to the science of the time, there were four principal winds and four pillars that hold up the sky. Why these four gospels? He explained that only they were actually written by eyewitnesses of the events they describe—Jesus' disciples Matthew and John, or by Luke and Mark, who were disciples of the disciples.

Few scholars today would agree with Irenaeus. We cannot verify who actually wrote any of these accounts, and many scholars agree that the disciples themselves are not likely to be their authors. [...]

What, then, do these texts say, and why did certain leaders find them so threatening?

First, they suggest that the way to God can be found by anyone who seeks. According to the Gospel of Thomas, Jesus suggests that when we come to know ourselves at the deepest level, we come to know God: "If you bring forth what is within you, what you bring forth will save you." This message—to seek for oneself—was not one that bishops like Irenaeus appreciated: Instead, he insisted, one must come to God through the church, "outside of which," he said, "there is no salvation."

Second, in texts that the bishops called "heresy", Jesus appears as human, yet one through whom the light of God now shines. So, according to the Gospel of Thomas, Jesus said, "I am the light that is before all things; I am all things; all things come forth from me; all things return to me. Split a piece of wood, and I am there; lift up a rock, and you will find me there." To Irenaeus, the thought of the divine energy manifested through all creation, even rocks and logs, sounded dangerously like pantheism. People might end up thinking that they could be like Jesus themselves and, in fact, the Gospel of Philip says, "Do not seek to become a Christian, but a Christ."[...]

Worst of all, perhaps, was that many of these secret texts speak of God not only in masculine images, but also in feminine images. The Secret Book of John tells how the disciple John, grieving after Jesus was crucified, suddenly saw a vision of a brilliant light, from which he heard Jesus' voice speaking to him: "John, John, why do you weep? Don't you recognize who I am? I am the Father; I am The Mother; and I am the Son." After a moment of shock, John realizes that the divine Trinity includes not only Father and Son but also the divine Mother, which John sees as the Holy Spirit, the feminine manifestation of the divine."

Elaine Pagels
Perspective




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
December 2, 1979—London, UK


“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


“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-Devi
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-Devi
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 Judgement 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-Devi
MAHA AVATAR, ISSUE 1, JUL-SEP 1980 (Date and place unknown)


“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-Devi


“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


“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-Devi
Public Program Mar 22 1981—Sydney, Australia


“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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