How I Lost Faith: How the end of religion can be the beginning of God


Torah  
 Bhagavad Gita 
Dhammapada Guru Granth Sahib
"Two years ago I lost my faith. After 14 years of nearly uninterrupted focus on God and spiritual growth I was suddenly done. I had lived like a monk. Granted, I was in the midst of modern life and not in a cloister. Yet I was celibate, vegetarian, didn't use drugs, alcohol or other mind-altering substances and got up every day at 4:00 a.m. to practice meditation.

So why was I suddenly done with all that? I came to the conclusion that I had fallen prey to one of the chronic illnesses of our time: organized religion. Increasingly, my thoughts had become rote and routine. My own experiences served less and less as my guide, and my actions were increasingly ruled by the concepts, rules and dogmas of my religious community. The Buddhists have a wonderful word for what I had lost: "Beginner's mind.”

In those 14 years I had an answer for everything. What God is, where we come from, where we are going, what the meaning of life is, why the world is such a mess. People came to me for advice and, without skipping a beat, I directed them to God. Well, to my God. It all worked fine, until doubts started to creep in. Not so much about God or the wisdom I had acquired; I mainly doubted the value of my teachings and advice. I saw all too often that people followed what I said only to get caught up in"manmade"belief systems.”- Tijn Touber


By: Tijn Touber

Religion seems to get in the way of our true connection with God. It seems only to connect people with others looking for the one pure faith, notes Ode senior editor Tijn Touber, which leads to the formation of more sects. That's why he recently severed his years- long connection with the spiritual community he belonged to—an Indian Raja Yoga institute—and now believes that spirituality's future may depend on dismantling the houses of the holy.

Two years ago I lost my faith. After 14 years of nearly uninterrupted focus on God and spiritual growth I was suddenly done. I had lived like a monk. Granted, I was in the midst of modern life and not in a cloister. Yet I was celibate, vegetarian, didn't use drugs, alcohol or other mind-altering substances and got up every day at 4:00 a.m. to practice meditation.

So why was I suddenly done with all that? I came to the conclusion that I had fallen prey to one of the chronic illnesses of our time: organized religion. Increasingly, my thoughts had become rote and routine. My own experiences served less and less as my guide, and my actions were increasingly ruled by the concepts, rules and dogmas of my religious community. The Buddhists have a wonderful word for what I had lost: "Beginner's mind.”

In those 14 years I had an answer for everything. What God is, where we come from, where we are going, what the meaning of life is, why the world is such a mess. People came to me for advice and, without skipping a beat, I directed them to God. Well, to my God. It all worked fine, until doubts started to creep in. Not so much about God or the wisdom I had acquired; I mainly doubted the value of my teachings and advice. I saw all too often that people followed what I said only to get caught up in"manmade"belief systems.

In the non-traditional religions and new age-like movements, you often see that structured perceptions of God cause people to become rigid and smothered. They give up everything they have for gurus, turn their backs on friends and family, dress in exotic clothes and adopt foreign customs in hopes of getting closer to God. They switch off their common sense in favor of the newly adopted moral frame of mind. Feeling is replaced by a checklist of the organization's rules.

Of course not everyone falls prey to blind obedience. Many learn from their experiences and remain open, but the sway of such spiritual groups is strong and it takes integrity and courage to resist the prevailing dogmas. And it takes a lot of insight, because you often can't see the moral assumptions of the group's culture. The bible tells us that humans are"Insignificant"And"tend toward evil.”But is that true? We learn that Allah will reward us in heaven if we sacrifice for him in this life. But is that true? Who has so much insight that they are capable of putting their own moral context in perspective? Are fish aware of the water they swim in? Several years ago I spoke with the Episcopal priest Lloyd Casson, who at that time was the vicar of Trinity Church, the prestigious church on Wall Street in New York. I will never forget what he said when I asked him why religious and spiritual leaders often think in such a restricted way and prescribe such damaging rules to their disciples. I cited examples such as confession and penance, harsh discipline, original sin, numbing rituals. The priest went quiet for a moment, perhaps considering whether he should say something or not. Then he sat up straight: "Most religious leaders barely have the time to connect with God. They aren't practicing religion, but politics. These are senior civil servants whose hands are full keeping the institution running. Their primary concern is"recruiting souls.”

The word"religion"Is derived from the Latin word religare meaning"to reconnect with God.” Religare is said to come from the Sanskrit word yogum, meaning"Integration"or"unity.” Isn't it ironic that the top ranks of the religious and spiritual world apparently have little time to connect with God? The history of organized belief is teeming with efforts to hand down laws and recruit souls. Very successfully, it seems. Only 14 percent of the world's population is officially non-religious. The rest is divided among Christianity (33 percent), Islam (22 percent), Hinduism (15 percent), Buddhism (6 percent) and smaller branches (10 percent), including indigenous faiths and new age movements.

The beginning of the end of my self-imposed monk's existence came when I uttered three simple words: "I don't know.”It was during a class in which questions were being fired at me one after the other. Personal problems, theological disputes, spiritual experiences—I was there to provide clarity. But no more, I thought. And why? Because I didn't know the answers. And I decided to say so.

I was greatly relieved. And I wasn't the only one—so were my students. Which is logical really, because we were suddenly sitting together as equals, as seekers looking out for one another on a new path to wisdom. I could learn from them, too. I could open up and receive. I decided that from then on I would go only with my own experience and not with a"truth"I had learned by rote.

I decided to stop teaching and haven't for the past two years. Now all I do, I sometimes say jokingly, is make tea. Every two weeks people come over to my house to share their experiences—sometimes spiritual, sometimes not—and to meditate or pray together. Every imaginable topic is discussed and each one of us seems to have our own way of experiencing God and life.

How would it be if spiritual leaders were to meet one another like this? How freeing would it be if they were able to step out of their scholarly convictions for awhile and respectfully bow their heads toward each others' mutual religious efforts. After all, what do we really know about God or a potential hereafter? What do we understand about creation? The more you begin to grasp it, the greater the miracle becomes and the more you recognize that you really don't understand very much at all. Isn't it arrogant to pretend that you know God and know what he or she wants? Aren't you then implying that you are God's equal? (Which may well be the case, but that's another story.)

Imposing your God on someone else is the height of arrogance. When you force your truth on someone, you reject his or her experience. It's like saying: "What you feel and think and have seen is no good.”By rejecting a fellow human being this way, you actually reject creation, which is God's creation, right? You take it upon yourself to pass judgement based on your moral assumptions and theories that cannot be proved. You become blind to the truth, which is that there are different people with different experiences. You live in denial and separate yourself from the larger whole, which means that you automatically separate yourself from God.

So religion was meant to reconnect us with God. And of course this happens too; there are wonderful people who do the most amazing things thanks to their belief. Based on a rock-solid Hindu faith, Gandhi was able to drive the British out of his country with little bloodshed. The Christian church played a major role in abolishing apartheid in South Africa and the Islamic zaqat tax system—whereby 2.5 percent of income goes to charity—shows how magnanimous religions can be. Apart from the inspiring lives of Jesus, Buddha and Mohammed, more recent history has also shown that religious figures can create miracles, just think of Mother Teresa, the Dalai Lama and Martin Luther King.

But organized religious movements do not, by definition, connect people with God. They primarily connect people with one another, which leads to the formation of sects that live based on the same"truth.” When one such group no longer respects the truth of another group, the two butt heads. Ultimately, the result is not connection, but separation and division.

If a religion leads to division, is it still a religion? How can you claim to be connected with God if you turn away from your fellow human beings? To what level have you sunk as a"religious"or"spiritual"person if you believe you can reject, convert or even attack the dissidents among us in the name of God? What's left of God if we commit crimes in his or her name? Instead of gaining inspiration from a benevolent God that represents all that is beautiful and true, God is debased and corrupted. God is made to do our dirty work. God is elevated to a supreme authority that will sort out our problems. Children do that when they're afraid. They use their father to threaten others: "If you don't stop I'll get my dad and he can beat up your dad.”Religious sectarians cry," My father is God.”And the more afraid they are, the louder they cry.

Why are we so afraid? Probably because we are so unsure. When I feel unsure, I try even harder to have the last word, as if I want to convince myself too. I'm thinking that the more people who agree with me, the more my uncertain"truth"Will become"true.” If, however, I'm really sure about something and feel it deep inside, I don't need to convince anyone else.

When I was able to admit that"I don't know," space was suddenly created in my life for authentic experiences. And those experiences— how paradoxical!—are often so intense they give me more certainty and trust than I get from earlier deeply-held spiritual beliefs. Intellectual concepts about how something must be get in the way of experiencing what is.

The founders of new religions, who true believers now worship, didn't allow themselves to be led by the prevailing dogmas of their time, but were open to a new reality. They followed their own sense and their own feeling. They weren't disciples or rule makers but inspiring individuals who pointed to the greatness of God and to creation. After they passed away, more and more rules, dogmas, commands, mores, codes, missions, credos and laws were created. It is a known fact that Christians are often more righteous than Jesus, just as Marxists are more doctrinaire than Marx.

The true value of a religious persuasion lies not in its moral codes or religious texts and writings. The value of every life philosophy— whether it be Islamic, capitalistic, scientific, agnostic or anarchistic—can be seen in the happiness and well-being of those who believe in it. This is a generalization, but if you want to know whether the Bible is right, look at Christians around the world. How do they treat one another, the planet, their children, their money, dissidents? How healthy are they, how happy is the expression on their faces, how warm-hearted are they?

If it appears that a particular faith seems to instill misery, it's time to consider revisions. This is not just about unconscious and deeply-rooted thought patterns, but about what we have chosen to call"holy.”

Re-examining our concepts about God, creation and the hereafter feels like pulling the rug out from under civilization. Religious convictions are at the very foundation of our thinking, but also form the basis of our pain. The fall from grace, the separation from God, the separation from the goddess, the loss of innocence, original sin, the burden of guilt, the fear of sinful acts and an omnipresent, wrathful and vengeful God color many people's perceptions of existence. Not to mention the concepts that encourage surrendering to a higher authority without question; the wrenching choice between humanity and God; the degradation of feelings, emotions and desires; and—last but not least—the way humans are nullified by hierarchical structures with God at the top of the pyramid.

The crisis currently facing many religions could end up being a good thing. Aversion to fundamentalist thinking is increasing exponentially now that religions are showing their worst side. A few years ago, religious groups may have been able to get away with attacking one another to prove they were right. But that's becoming a thing of the past. You don't have to wear flowers in your hair to understand that humanity cannot afford such childish behavior. Weapons of mass destruction have made that impossible. Our backs are up against the wall—a wall we've built ourselves to protect us against the uncertainty of earthly existence.

How do you break down such walls? The first step is to realize that the wall is an illusion. The wall only exists in your own mind and consists of ideas, concepts and convictions you've adopted. The good news is, you can always go back to who you were before you started building the wall. For me it was simply a matter of sitting silently, breathing deeply, smiling and tuning into the beautiful world inside. The emotion I felt was so great that no wall can withstand it.

Along with re-establishing contact with your own deepest core, it's also useful to revise the religious concepts that determine your life. Are they working for or against you? You can still gain inspiration from religious texts and age-old stories as long as you are aware that they are stories. Nothing more, nothing less. I often forget what I did yesterday, let alone remember what someone else did 2,000 years ago.

Another concept worth reconsidering is that"knowing"Will lead to wisdom. This drives us to get to the bottom of the truth. But maybe it's better not to understand everything. Maybe the point of life is not about getting to the bottom of it. Maybe it's simply about living for the sake of living. Maybe life doesn't have any deeper meaning than the meaning that you give it each moment. It can be liberating to keep the mystery intact instead of wanting to unravel it, explain it, write it down and proclaim you've uncovered the ultimate"truth.” For me, in any case, saying"I don't know", sitting in silence and being open to listen offers more insight than a rational analysis or a logical explanation.

Of course it's dead scary to let go of the certainties we've adopted. I spent months immersed in doubt. Who was I, now that I had turned away from the identity I lived and breathed for 14 years? There was a gaping emptiness, as if paradise were lost. Not only later, but also now, here. Nothing was certain anymore, nothing was fixed. I had landed on earth and was suddenly facing life alone. There wasn't a single authority I could turn to. And precisely then, in the depths of that fear, I found myself smiling. It may have been scary and lonely, but it was real. Now that there wasn't anyone to trust blindly, I rediscovered my own navigational system, which enabled me to live based increasingly on my own inner wisdom.

The moment I rediscovered myself, God reappeared in my life. Not the God of Christianity, Islam or any other organized faith, but my God. I no longer have to prove, explain or praise this God. I only have to experience God, which makes my life even more rich and beautiful. It's wonderful to believe in a beautiful, true God. It provides hope and inspiration and gives my life a deeper meaning.

I've noticed that belief and common sense can coexist quite well together. They are not antitheses but different realities that can live side by side. I cannot and do not have to explain God in order to believe in him (her?, it? them?). Part of me has a great need for religion, spirituality, mysticism, rituals and unconditional surrender to a higher power. Another part is critical and tests mystical experiences against practical reality. Faith is beautiful, as long as it does not become blind.

When I let go of my blind faith, more space was created within me for religious, mystical or spiritual experiences. A head full of facts and details was no longer standing in the way, which allowed the heart to speak. Losing my faith was the best thing that could have happened to me, because now I can believe again.

How I Lost Faith: How the end of religion can be the beginning of God

http://www.operationrebirth.com/ttouber.html



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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. 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.
Michael Welker, God the Spirit Georg Strecker, Theology of the New Testament
Tricia Gates Brown, Spirit in the writings of John Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Robert Kysar, Voyages with John: Charting the Fourth Gospel John F. Moloney, The Gospel of John
Harvey Cox, The Future of Faith Robert Kysar, John
Robert E. Picirilli, The Randall House Bible Commentary George Ladd, A Theology of the New Testament 
“The teaching of the Paraclete, as the continuation of Jesus' teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction.”
Stephen E. Witmer, Divine instruction in Early Christianity

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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


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

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


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

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


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

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


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

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


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

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

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


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

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


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

THE MOTHER: Messiah-Paraclete-Ruh
MAHA AVATAR, ISSUE 1, JUL-SEP 1980


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

THE MOTHER: Messiah-Paraclete-Ruh


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

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Radio Interview, Santa Cruz, USA—1 October 1983


“But there is a Primordial Mother which was accepted by all the religions; even the Jews had it... In India, this is called as Adi Shakti. In every religion they had this Mother who was the Primordial Mother.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
TV Interview, Los Angeles, USA—11 October 1993


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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