The Public Life of Jesus

"The Christ is the liberator and restorer of woman, in spite of St. Paul and the Fathers of the Church who, by lowering woman to the role of man's servant, have wrongly interpreted the Master's thought. She had been glorified in Vedic times; Bouddhah had mistrusted her; the Christ has raised her by restoring her mission of love and divination. The initiate woman represents the soul of Humanity; Aisha, as Moses had named it, i.e. the power of Intuition; the loving and seeing Faculty. The impetuous Mary Magdalene, out of whom, according to the biblical expression, Jesus had driven seven devils, became the most ardent of his disciples. She it was who first, St. John tells us, saw the divine Master, the spiritual Christ risen from the tomb."

Jesus: The Last Great Initiate

JESUS : THE LAST GREAT INITIATE
Chapter four
The Public Life of Jesus - Popular and Esoteric Instruction, Miracles, Apostles, Women

"Hitherto I have endeavoured to illuminate with its own light that portion of the life of Jesus which the Gospels have left in comparative obscurity, or wrapped around with the veil of legend. I have related by what kind of initiation and development of soul and thought the great Nazarene attained to the Messianic consciousness. In a word, I have endeavoured to reconstruct the inner genesis of the Christ. The rest of my task will be all the easier if this genesis be once acknowledged. The public life of Jesus has been related in the Gospels. These narratives contain divergences and contradictions as well as additions. The legend which overlies or exaggerates certain mysteries may still be traced here and there, but from the whole there is set free such a unity of thought and action, so powerful and original a character, that we invincibly feel ourselves in the presence of reality and of life. These inimitable stories cannot be reconstructed; their childlike simplicity and symbolical beauty tell us more than any amplifications can do. But what is needed nowadays is the illumination of the role of Jesus by esoteric traditions and truth, showing the signification and bearing of this double teaching.

What were these good tidings of which he was the bearer, this already famous Essene who had now returned from the shores of the Dead Sea to this nave Galilee to preach there the Gospel of the Kingdom? How was he to change the face of the world? The thoughts of the prophets had just found their realisation in him. Strong in the entire gift of his very being, he now came to share with men this kingdom of heaven which he had won in meditation and strife, in torments of pain and boundless joy. He came to rend asunder the veil which the ancient religion of Moses had cast over the future beyond the tomb. He came to say : "Believe, love, act, and let hope be the soul of your deeds. Beyond this earth there is a world of souls, a more perfect life. This I know, for I come there from; thither will I lead you. But mere inspiration for that world will not suffice. To attain you must begin by realising it here below, first in yourselves, afterwards in humanity. By what means? By Love and active Charity."

So the young prophet came to Galilee. He did not say he was the Messiah, but discussed in the synagogues concerning the laws and the prophets. He preached on the banks of the lake of Gennesareth, in fishermen's boat, by the fountains, in the oases of verdure abounding between Capernaum, Bethsaida, and Korazin. He healed the sick by laying-on of hands, a mere look r command often by his presence alone. Multitudes followed him, and already numerous disciples attached themselves to him. These he recruited from among the fishermen, tax-collectors, in a word, from the common people. Those of upright, unsullied nature, possessed of an ardent faith, were the ones he wanted, and these he irresistibly attracted to himself. He was guided in his choice by that gift of second sight, which has ever been the peculiarity of men of action, but especially of religious initiators. A single look enabled him the fathom the depths of a soul. He needed no other test, and when he said : "Follow me!"he was obeyed. A single gesture summoned to his side the timid and hesitating, to whom he said : "Come unto me, ye that are heavy-laden and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart : and ye shall find rest unto your souls. For my yoke is easy and my burden is light." He divined the innate thoughts of men, who in trouble and confusion recognised the Master. At times, he recognised in unbelief uprightness of heart. When Nathaniel said," Can anything good come out of Nazareth?"Jesus replied : "Behold an Israelite indeed, in whom is no guile !"From his adepts he required neither oaths nor profession of faith; simply love and belief in himself. He put into practice the common possession of goods as a principle of fraternity among his own people.

Jesus thus began to realise, within his small group of followers, the Kingdom of Heaven he wished to establish on earth. The Sermon of the Mount offers us an image of this kingdom already formed in germ, along with a"résumé"of the popular teaching of Jesus. He is seated on the top of a hill; the future initiates are grouped at his feet; farther down the slope the eager crowd drinks in the words which fall from his mouth. What is the doctrine of the new teacher? Fasting or maceration or public penance? No; he says," Blessed are the poor in spirit : for theirs is the Kingdom of heaven. Blessed are they that mourn: for they shall be comforted." Then he unrolls in ascending order the four final beatitudes, the marvellous power of humility, of sorrow for others, if the inner goodness of the heart and of hunger and thirst after righteousness.... Then, in a glowing colours he depicts the active and triumphant virtues, compassion, purity of heart, militant kindness, and finally martyrdom of righteousness' sake."Blessed are the pure in heart: for they shall see God." Like the sound of a golden bell, this promise gives his listeners a faint glimpse of the starry heavens above the Master's head. Then they see the humble virtues, no longer in the guise of poor emaciated woman in grey penitent's robes, but transformed into beatitudes, into virgins of light whose brightness effaces the splendour of the lilies and the glory of Solomon. With the gentle breath of their palm leaves they scatter over these thirsting souls the fragrant perfumes of the heavenly kingdom.

The wonder is that this kingdom expands, not in the distant heavens, but in the hearts of the listeners. They exchange looks of astonishment with one another; these poor in spirit have, of a sudden, become so rich. Mightier than Moses, the soul's magician has struck their hearts, from which rushes up an immortal spring of life. His teaching to the people may be summed up in the sentence : The kingdom of heaven is within you!

Now that the lays before them the means necessary to attain to this unheard-of happiness, they are no longer astonished at the extraordinary things he asks of them: to kill even the desire for evil, to forgive offences, to love their enemies. So powerful is the stream of love with which his heart overflows, that he carries them away along the current. In his presence they find everything easy. Mighty the novelty, singular the boldness of such teaching. The Galilean prophet sets the inner life of the soul above all outer practices, the invisible above the visible, the Kingdom of Heaven above the benefits of earth. He commands that the choice be made between God and man. Then, summing up his doctrine, he says," Love your neighbour as yourself!.".. Be ye perfect even as your Father which is in heaven is perfect!"Thus, in popular form, he afforded a glimpse of the whole profundity of science and morals. For the supreme commandment of the initiation is to reproduce divine perfection in the perfecting of the soul, and the secret of science lies in the chain of analogy and correspondences, uniting in ever- enlarging circles the particular to the universal, the finite to the infinite.

If such was the public and purely moral teaching of Jesus, it is evident that in addition he gave private instruction to his disciples, parallel, with and explanatory of the former, showing its inner meaning and penetrating to the very depths of the spiritual truth he derived from his own experience. As this tradition was violently crushed by the Church from the second century onwards, the majority of theologians no longer knew the real bearing of the Christ's words, with their sometimes double and triple meanings, and saw none but the primary and literal signification. For those who deeply studied the doctrine of the mysteries in India, Egypt and Greece, the esoteric thought of the Christ animated not merely his slightest word, but every act of his life. Dimly perceptible in the three Synoptics, it spring s into complete evidence in the Gospel of John. Here may be stated an instance touching an essential point of the doctrine:

Jesus happens to be passing by Jerusalem. He is not yet preaching in the temple, though he heals the sick and gives instruction to his friends. The work of love must prepare he ground into which the fruitful seed shall fall. Nicodemus, a learned Pharisee, had heard of the prophet. Filled with curiosity, though unwilling to compromise himself in the eyes of his sect, he requests with the Galilean a secret interview, which is granted. The Pharisee calls at his dwelling by night and says t him: "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him." Jesus replied: "Verily, verily I say unto thee, except a man be born again, he cannot see the kingdom of God." Nicodemus asks if it is possible for a man to enter a second time into the his mother's womb and be born. Jesus answered: "Verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”

Under this evidently symbolical form, Jesus sums up the ancient doctrine of regeneration already known in the mysteries of Egypt. To be born again of water and of the Spirit, to be baptized by water and by fire, mark two degrees of initiation, two stages of the inner and spiritual development of man. Water here represents truth perceived intellectually, i.e. in an abstract and general manner. It purifies the soul and develops its spiritual germ.

A new birth by the Spirit, or baptism by (heavenly) fire, signifies the assimilation of the truth by the will in such a way that it may become the blood and life, the very soul of every action. From this results the complete victory of spirit over matter, the absolute mastery of the spiritualised soul over the body transformed into a docile instrument; a mastery which awakens its dormant faculties, opens its inner sense, and gives it an intuitive insight into truth, and a direct action of soul on soul. This state is equivalent to the heavenly one which Jesus Christ called the Kingdom of God. Baptism by water, or intellectual initiation, is accordingly the first step in rebirth; baptism by the spirit is total rebirth, a transformation of the soul by the fire of intelligence and will, and consequently, to a certain extent, of the elements of the body _ in a word, a radical regeneration. From this come the exceptional powers it gives to man.

This is the earthly signification which might briefly be called the esoteric doctrine concerning the constitution of man. According to this doctrine, man is threefold : body, soul, and spirit. He has an immortal and indivisible part, the spirit; a perishable and divisible part, the body.

The soul which unites the two shares in the nature of both. Living organism as it is, it possesses an ethereal and fluidic body, similar to the material body, which, but for this invisible double, would have neither life, movement or unity. According as man obeys the suggestions of the spirit or the impulses of the body, according as he attaches himself to the one or the other, the fluidic body becomes etherealised or dulled; unifies or becomes disaggregated. Accordingly, it happens that, after physical death, the majority of men have to submit to a second death of the soul, which consists in their being cleansed from the impure elements of the astral body, sometimes even in undergoing slow decomposition; whilst the completely regenerated man, having formed on this earth his spiritual body, possesses his heaven in himself and enters the region to which his affinity attracts him.

Now water, in ancient esoterism, symbolises fluidic matter which is infinitely transformable, as fire symbolises the one spirit. In speaking of rebirth by water and spirit, the Christ makes allusion to that double transformation of his spiritual body and his fluidic envelope, which awaits man after death, and without which he cannot enter the Kingdom of lofty souls and purified spirits. For"that which is born of the flesh (i.e. chained down and perishable), and that which is born of the Spirit is spirit (i.e. free and immortal). Marvel not that I say unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and wither it goeth : so is every one that is born of the Spirit.”

Thus spoke Jesus to Nicodemus in the silence of the night at Jerusalem. A small lamp, placed between the two, daily lights their vague, uncertain forms. But the eyes of the Galilean Master shine with mysterious brilliancy through the darkness. How could one help believing in the soul, when looking into those eyes, now gently beaming, now flashing forth the glory of heaven? The learned Pharisee has seen his knowledge of Scripture texts crumble away, but then he obtains a glimpse of a new world. He has seen a divine light in the face of the prophet, whose long auburn hair is falling over his shoulders. He has felt the powerful warmth emanating from his being draw him to the Master. He has seen small white flames like a magnetic halo appear and disappear around his brow and temples. And then he imagined he felt the breath of the Spirit pass over his heart. Moved to his inmost soul, Nicodemus returned secretly in the silence of the night to his home. He will continue to live among th Pharisees, but in the secrecy of his heart he will remain faithful to Jesus.

Let us note one more important point in this teaching. According to the materialistic doctrine, the soul is an ephemeral and accidental resultant of doctrine it is something abstract, without any conceivable bond with the body; in the esoteric doctrine _ the only rational one _ the physical body is a product of the incessant work of the soul, which acts upon it by the similar organism of the astral body, just as the visible universe is only the dynamics of the infinite Spirit. This is the reason Jesus gives this doctrine to Nicodemus as explanation of the miracles he works. It may indeed serve as a key to he occult healing art, practised by him and by a small number of adepts and saints before as well as after Christ. Ordinary medicine combats the evils of the body by acting on the latter. The adept or saint being a centre of spiritual and fluidic force, acts directly on the soul of the patient, and his astral on his physical body. It is the same in all magnetic cures; Jesus operates in large doses by powerful and concentrated projections. He gives the Scribes and Pharisees his power of healing bodies as a proof of his power to pardon and heal the soul, his higher object. The physical cure thus becomes the counter proof of a moral cure, which permits of his saying to the man made whole," Rise and walk!" The science of today tries to explain the phenomenon which the ancients and middle ages called"possession"As a simple nervous disorder. The explanation is insufficient. Psychologists who attempt to penetrate more deeply into the mystery of the soul see therein a duplication of consciousness, an irruption of its latent part. This question touches that of the different planes of the human consciousness, which acts now on the one now on the other, the changing play being studied in different somnambulistic conditions. It also touches the sensitive world. In any case, it is certain Jesus had the faculty of restoring equilibrium in troubled bodies, and restoring souls to their purest consciousness."Veritable magic", said Plotinus," is love, with hate its contrary." It is by love and hate that magicians act, through their philters and enchantments." Love in its highest consciousness and supreme power constituted the magic of the Christ.

Numerous disciples took part in his inner teaching. Still, in order to give lasting power to the new religion, there was needed an active group of chosen ones who should become the pillars of the spiritual temple he wished to erect over against the other : hence the institution of the apostles. These he did not chose from among the Essenes, as he needed men whose natures were vigorous and fresh to implant his religion in the very heart of the people. Two groups of brothers, Simon, Peter and Andrew, the sons of Jonas, on the one hand, James and John, the sons of Zebede, on the other, all four fishermen by occupation and belonging to respectable families, formed the first apostles. At the beginning of his career Jesus appears to them at Capernaum, by the lake of Gennesareth, where they were engaged in their daily occupation. He takes up his abode with them and converts the whole family. Peter and John stand out as prominent figures among the twelve... Peter straightforward and narrow-minded, easily influenced by either hope or discouragement, but at the same time a man of action, capable, by reason of his energetic character and absolute faith, of leading the others... John, of a deep hidden nature, enthusiastic to such a degree that Jesus called him"The son of thunder", his ardent soul always concentrated on itself, by disposition melancholy, and given to reverie, though subject to formidable outburst and apocalyptic visions. His tenderness of soul, spite of all this, was such as the rest never suspected and only the Master knew. John alone, silent and contemplative, will understand the inmost thought of the Christ. He will be the Evangelist of love and divine intelligence, the esoteric apostle"par excellence.”

Persuaded by his words, convinced by his acts, dominated by his mighty intelligence, and encircled in his magnetic radiance, the apostles followed the Master from town to town. Preaching to the populace alternated with secret instruction as he gradually opened out to them his thoughts. All the same, he still maintained profound silence concerning himself, his own future. He had told them that the kingdom of heaven was at hand, that the Messiah would soon come. The apostles were already whispering to one another," It is he !"And repeating it to others. But Jesus, with gentle dignity, simply called himself"The Son of Man", an expression the esoteric signification of which they did not yet understand, though, in his mouth, it seemed to mean"Messenger of suffering humanity." For he added," The foxes have their holes, but the Son of Man hath no where to lay his head." It was only in accordance with the popular Jewish idea that the apostles had hitherto considered the Messiah, their simple hopes conceived of the kingdom of heaven as being a political government, of which Jesus would be the crowned king and they ministers. To combat this idea and radically transform it, revealing to the apostles the true Messiah, the spiritual royalty; to communicate to them this sublime truth he called the Father, this supreme force he called the Spirit, mysteriously uniting all souls with the invisible; to show them by his word, life, and death, a true Son of God; to leave them conviction that they and all men were his brothers and could rejoin him if they wished; and finally to leave them, only after opening to their longing eyes the whole immensity of heaven _ this was the mighty work Jesus had begun upon his apostles."Will they believe of not?"Is the question of the drama being played between them and himself. Another question far more poignant and terrible is being asked in the depths of his own consciousness. To this we shall soon give our attention.

For at this hour a wave of joy overwhelmed the tragic thought in the consciousness of the Christ. The tempest has not yet burst over the lake of Tiberias. It is the Galilean springtime of the Gospel, the dawn of the kingdom of God, the mystic union of the initiate with his spiritual family, which follows and travels with him as the procession of hand-maidens follows the bridegroom in the parable. The believing crowd hurries along in the footsteps of the beloved Master on the banks of the azure lake enclosed in the glorious hills as in a golden bowl. They go from the fragrant banks of Capernaum to Bethsaida's orange groves and the mountainous Chorazim, where the lake of Gennesareth is bordered by shady palms. In this procession the woman have a place apart. The Master is everywhere surrounded by The Mothers or sisters of his disciples, by timid virgins, or repentant Magdalenes. Attentive and faithful, impelled by passionate love, they scatter along his path eternal blossoms of sadness and hope. They at any rate need no proof that he is the Messiah : a single look into his face is sufficient for them. The wonderful felicity emanating from his aura, added to the note of divine unexpressed suffering they instinctively feel, persuades them that he is the Son of God. Jesus had early stifled in himself the cry of the flesh, during his stay among the Essenes he had tamed the might of his senses. This had given him an empire over souls and the divine power of pardon, a true angelic bliss. He says to the sinning woman now, with disheveled hair, kneeling at the Master's feet, over which she pours the precious ointment: "Much shall be forgiven her, for she has loved much!." Sublime thought, containing an entire redemption, for pardon sets free.

The Christ is the liberator and restorer of woman, in spite of St. Paul and the Fathers of the Church who, by lowering woman to the role of man's servant, have wrongly interpreted the Master's thought. She had been glorified in Vedic times; Bouddhah had mistrusted her; the Christ has raised her by restoring her mission of love and divination. The initiate woman represents the soul of Humanity; Aisha, as Moses had named it, i.e. the power of Intuition; the loving and seeing Faculty. The impetuous Mary Magdalene, out of whom, according to the biblical expression, Jesus had driven seven devils, became the most ardent of his disciples. She it was who first, St. John tells us, saw the divine Master, the spiritual Christ risen from the tomb. Legend has been obstinately bent on seeing in the passionate believing woman the greatest worshiper of Jesus, the heart initiate, and legend has not been mistaken, for her history represents the whole regeneration of woman as desired by the Christ.

It was in the farm of Bethany, near Martha, Mary and Mary Magdalene, that Jesus loved to rest from the labours of his mission, and prepare himself for supreme tests. There he lavished his tenderest words of comfort, and in sweet discourse spoke of the divine mysteries he dared not yet confide to his disciples. At times, as the sun was setting in the golden horizon of the west, half-hidden in the branches of the olive-groves, Jesus would become pensive, and a veil would overshadow his illumined countenance. He thought of the difficulties of his work, of the uncertain faith of the apostles, of the hostile powers of the world. The temple, Jerusalem, humanity itself, with its crime and ingratitude, seemed to overwhelm him beneath a living mountain.

Would his arms upraised to heaven be strong enough to grind this mountain to powder, or would he himself be crushed beneath its mighty bulk? Then he spoke vaguely of a terrible trial which awaited him, and also of his coming end. Awed by his solemn tones, the women dared not question him. However unchangeable the Master's serenity of soul might be, they understood that it was as though wrapped about with the shroud of an indescribable sadness, separating him from the joys of earth. They had a presentiment of the prophet's destiny, they felt his invincible power of resolution. What was the meaning of those gloomy clouds which arose from the direction of Jerusalem? Wherefore this burning wind of fever and death, passing over their hearts as over the blighted hills of Judea, with their violet cadaverous hues? One evening _ a star of mystery _ a tear shone in Jesus eyes. A shudder passed through the frames of the women, their tears also flowed in silence. They were lamenting over him; he was lamenting over all mankind!"

JESUS : THE LAST GREAT INITIATE
Chapter four
The Public Life of Jesus - Popular and Esoteric Instruction, Miracles, Apostles, Women
Kessinger Publishing; Facsimile edition edition (March 1997)


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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. B. Meyer, Love to the Utmost Robert Kysar, John, the Maverick Gospel 
Danny Mahar, Aramaic Made EZ Lucy Reid, She Changes Everything
David Fleer, Preaching John's Gospel: The World It Imagines Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology
George Ladd, A Theology of the New Testament In Spirit and Truth, Benny Thettayil
Jesus and His Own: A Commentary on John 13-17 Marianne Meye Thompson, The God of the Gospel of John
Eric Eve, The Jewish Context of Jesus' Miracles D. R. Sadananda, The Johannine Exegesis of God: an exploration into the Johannine understanding of God
Michael Welker, God the Spirit Georg Strecker, Theology of the New Testament
Tricia Gates Brown, Spirit in the writings of John Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Robert Kysar, Voyages with John: Charting the Fourth Gospel John F. Moloney, The Gospel of John
Harvey Cox, The Future of Faith Robert Kysar, John
Robert E. Picirilli, The Randall House Bible Commentary George Ladd, A Theology of the New Testament 
“The teaching of the Paraclete, as the continuation of Jesus' teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction.”
Stephen E. Witmer, Divine instruction in Early Christianity

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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


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

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


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

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


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

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


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

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


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

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

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


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

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


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

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


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

THE MOTHER: Messiah-Paraclete-Ruh


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

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Radio Interview Oct 01 1983—Santa Cruz, USA


The Paraclete Shri Mataji (1923-2011)

Total number of Recorded Talks 3058, Public Programs 1178, Pujas 651 and Other (private conversations) 1249

“What are they awaiting but for the Hour to come upon them suddenly? Its Signs have already come. What good will their Reminder be to them when it does arrive?” (Qur'n, 47:18) “As the above verse indicates, God has revealed some of Doomsday's signs in the Qur'n. In Surat az-Zukhruf 43:61, God informs us that 'He [Jesus] is a Sign of the Hour. Have no doubt about it...' Thus we can say, based particularly on Islamic sources but also on the Old Testament and the New Testament, that we are living in the End Times.” Harun Yahya

Good News (An Naba) of Resurrection (Al-Qiyamah): Videos 3474, Audios 1945, Transcripts 3262 and Events 2413

“Concerning what are they disputing?
Concerning the Great News. [5889]
About which they cannot agree.
Verily, they shall soon (come to) know!
Verily, verily they shall soon (come to) know!”

surah 78:1-5 An Naba (The Great News)
5889. Great News: usually understood to mean the News or Message of the Resurrection.

Abdullah Yusuf Ali, The Holy Qur'n
Amana Corporation, 1989


[Moderator]: “Any other questions?”
[Audience]: “Pardon me for asking this question, but, earlier you talked about the Resurrection and you mentioned about the scriptures, where like in the Hindus scriptures they talk about the Kalki Avatar who will come for the Resurrection, and for the Christians, I know they talk about the return of Christ and all the religions talk about this Resurrection and the belief in the coming of the Messiah. So I just want to know since you say you are going to give the resurrection to us, what is your station?”

Shri Mataji: “In Russia?”
[Audience]: “And are you the promised Messiah? Shri Mataji, are you?”
Shri Mataji: “I see now I am not going to tell you anything about myself, to be very frank. Because see Christ said He was the Son of God, and they crucified Him. I don't want to get crucified. You have to find out. When you become the Spirit you will know what I am. I don't want to say anything about myself.”

THE MOTHER: Messiah-Paraclete-Ruh
Toronto, Canada—October 5, 1993

“Jesus then goes on the offensive against the scribes and Pharisees, pronouncing seven woes against them (Matt. 23:1-36). The final woe identifiers them with all those in Israel's history who have murdered and opposed the prophets. From Abel to Zechariah, all the blood of the righteous will come on them as they typologically fulfill this pattern in the murder of Jesus (23:29-36). They are the wicked tenants who think to kill the son and take his inheritance (21:38). They are seed of the serpent, a brood of vipers (23:33). Their house (the temple?) is desolate, and they will not see Jesus again until they bless him as he comes in the name of the Lord (23:37-39). Somehow, through the judgments Jesus announces against them, salvation will apparently come even for the people of Israel. As Olmstead puts it, Matthew "dares to hope for the day when many of Israel's sons and daughters will embrace Israel's Messiah (23:39), and in that hope engages in a continued mission in her."” Hamilton 2010, 377


“It is the Mother who can awaken the Kundalini, and that the Kundalini is your own Mother. She is the Holy Ghost within you, the Adi Shakti, and She Herself achieves your transformation. By any talk, by any rationality, by anything, it cannot be done.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi


“She is your pure Mother. She is the Mother who is individually with you. Forget your concepts, and forget your identifications. Please try to understand She is your Mother, waiting for ages to give you your real birth. She is the Holy Ghost within you. She has to give you your realization, and She's just waiting and waiting to do it.”

THE MOTHER: Messiah-Paraclete-Ruh
Sydney, Australia—Mar 22 1981


“The Kundalini is your own mother; your individual mother. And She has tape-recorded all your past and your aspirations. Everything! And She rises because She wants to give you your second birth. But She is your individual mother. You don't share Her with anybody else. Yours is a different, somebody else's is different because the tape-recording is different. We say She is the reflection of the Adi Shakti who is called as Holy Ghost in the Bible.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Press Conference July 08 1999—London, UK

The Great Goddess is both wholly transcendent and fully immanent: beyond space and time, she is yet embodied within all existent beings; without form as pure, infinite consciousness (cit) ... She is the universal, cosmic energy known as Sakti, and the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort and guidance to her devotees, she presents herself in the Devi Gita to reveal the truths leading both to worldly happiness and to the supreme spiritual goals: dwelling in her Jeweled Island and mergence into her own perfect being.” (Brown, 1998, 2)





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