Religious Progressives - Rabbi Rami Shapiro

"The religion of a religious progressive is the religion of radical humility, hospitality, and holiness: admitting to not knowing the nature and mind of God; welcoming all to God's feast regardless of gender, race, religion, ethnicity, etc.; and using justice and compassion toward all beings as the standard by which to measure the value of any creed or system of belief. Religious progressives can be Jewish, Christian, Moslem, Hindu, Buddhist, New Age, etc. What matters is not the label but the ability to hold it lightly, and to transcend it in the greater reality of the One Who is all.”

Monday, May 01, 2006
Religious Progressives

"What is a religious progressive? That was the topic at a conference I attended this weekend in Nashville, TN. Most of the participants drew their insights from Jim Wallis ("God's Politics") and Michael Lerner ("Left Hand of God"), two wonderful thinkers who find in their respective faiths (Christianity and Judaism) a politics of compassion that surpasses the fear-based religions of the Religious Right.

I could and did nod in agreement. There is little if anything that either Jim or Michael says that I cannot support. But I have a contrarian streak; I need to stand out; to say something different. This is a psychological disorder, I am sure, but it is mine nonetheless. So when asked to define"religious progressive"I suggested that a religious progressive is someone who has progressed beyond religion.

At the heart of religion, or at least at the heart of the three Abrahamic religions, is the illusion of scarcity. God chooses Jews not Christians or Moslems; saves Christians not Jews or Moslems; and gives the one uncorrupted revelation to Moslems not Christians or Jews. Because God's love is scarce, the religions that compete for that love share a zero-sum theology: for one to win, the others must lose.

Of course there are liberals in all three faiths who have outgrown this, but that isn't enough. We have to name it and openly reject it. We have to own the fact that scarcity infects all three Abrahamic faiths in a way that makes them intrinsically fear-based and violent, and then we have to reinvent our respective faiths from a position of God's infinite and timeless love (ahavah rabbah/ahavat olam, to use Jewish terms).

A true religious progressive is one whose faith is not in religion, but in God; not in the known but in the Unknowable; not in this or that belief but in the realization that belief is simply the projection of ones own ego.

The religion of a religious progressive is the religion of radical humility, hospitality, and holiness: admitting to not knowing the nature and mind of God; welcoming all to God's feast regardless of gender, race, religion, ethnicity, etc.; and using justice and compassion toward all beings as the standard by which to measure the value of any creed or system of belief. Religious progressives can be Jewish, Christian, Moslem, Hindu, Buddhist, New Age, etc. What matters is not the label but the ability to hold it lightly, and to transcend it in the greater reality of the One Who is all.

Let us religious progressives stand for that, and we will stand for something invaluable.”

Rabbi Rami Shapiro
http://rabbirami.blogspot.com/2006_05_01_archive.html


Offer such a religion and all the nations will follow you.

"This, brethren, is a short sketch of the religious ideas of the Hindus. The Hindu may have failed to carry out all his plans, but if there is ever to be a universal religion, it must be one which will have no location in place or time; which will be infinite like the God it will preach, and whose sun will shine upon the followers of Krishna and of Christ, on saints and sinners alike; which will not be Brahminic or Buddhistic, Christian or Mohammedan, but the sum total of all these. and still have infinite space for development; which in its catholicity will embrace in infinite arms, and find a place for, every human being from the lowest grovelling savage, not far removed from the brute, to the highest man towering by the virtues of his head and heart almost above humanity, making society stand in awe of him and doubt his human nature. It will be a religion which will have no place for persecution or intolerance in its polity, which will recognize divinity in every man and woman, and whose whole scope, whose whole force, will be centered in aiding humanity to realize its own true, divine nature.

Offer such a religion and all the nations will follow you.”

- Swami Vivekananda


"The masses were caught between the Hindu Puraanas and Buddhist Jataka stories, or gorgeous ceremonies before the image of Buddha or the elaboration of the Vedic sacrifice"

Vensus A. George, Self-realization
INTRODUCTION

Every human person is a seeker of that which makes him happy and accomplishes in him a sense of fulfillment. But he could make an error in recognizing what makes him happy and the means of attaining it. That is the reason we find different people go after different things, thinking that they would find fulfillment in them. Some seek money; others fame and power; yet others find joy in going into the forest leaving all worldly pleasures to find meaning in life. Often people walk through their life like blind men trying to find their way. So there is need for true teachers, who not only would point out the goal of life, but also provide the means of attaining it. Of the many teachers India has produced, the most significant Guru is Shankaraachaariya. He taught people that the goal of human existence is self-realization, which is the same as Brahman-realization, and the means of reaching this goal. In the first section of the introduction we attempt to look into Shankara's background and life, while the second section of the introduction lays out the plan by which we would unfold Shankara's ideal of self-realization.

1. SHANKARA'S BACKGROUND AND LIFE

In this section, we will outline the spiritual, intellectual and social situation before and during Shankara's time. We will look also into Shankara as an ascetic, a missionary and an interpreter of the Hindu scriptures. This section will also highlight the many-sided personality of Shankara and the importance of his Advaitic school of thought.

1.1. The Age of Shankara

Shankara lived at a time when society faced serious spiritual emptiness, intellectual crisis and social decadence. Historically it was more than ten centuries after the emergence of Buddhism. The spiritual situation was deplorable. Both Jainism and Buddhism had lost their original glory. The message of ahimsa and compassion preached by the Lord Buddha had fallen onto deaf ears. The original teaching of Buddha stressed the importance of moral life, in the process sidelining theistic worship. Over the centuries that followed, there emerged a number of Buddhist schools, the adherents of which used strict logic and reason to defend the rationalism and atheism inherent in Buddha's teachings, while totally forgetting the importance he gave to the supremacy of an ethical life of love and compassion. Thus, the common people were left neither with an ethical way of life nor with a religion to practice, as they could not come to terms with the rationalism and atheism propagated by the Buddhist schools. This, in turn, led to the worship of Buddha as God, the emergence of elaborate rituals of worship, and the Buddhist monks transforming themselves into priests of these new ceremonies and exponents of popular stories about Buddha. The spiritual life, therefore, among the Buddhists was at a low point, as what were left of Buddhism were mere logical schools and corrupt ritual practices. Thus, Buddhism had completed a full circle, in that the very ritualism which Buddha combatted in founding Buddhism had infected it; in the process, the vitality and purity of Buddhism taught by Lord Buddha had ceased to exist.[1] Madhava-Vidhyaranya in his Shankara-Dig-Vijaya portrays the spiritual degeneration of Buddhism as follows:

In days of yore, ... Lord Vishnu incarnated Himself as the Buddha and diverted unrighteous men from contaminating the Vedic Path by preaching a new religion for them. But today, the country is filled with the heterodox followers of that religion [Buddhism], as night is by darkness. They are indulging in carping criticism of the Veda, declaring it to be just a fraudulent means of livelihood for a few, and condemning its teachings of duties of varnas and ashramaas as mere superstitions. As people have given up the orthodox Vedic path and become heretics, there is none to do the daily devotional acts like sandhya or to take the life of renunciation.[2]

Thus, Buddhism had, by then, degenerated and deteriorated into innumerable philosophical schools that propagated atheism and rationalism, while popular Buddhism consisted of many corrupt religious and ritual practices. Religious practice, therefore, was left without any spiritual content.

Nor was the spiritual situation of Hinduism acceptable either. The decline of Buddhism provided an opportunity for the revival of Hinduism, but the aim of Hindu scholars at this time was not to bring genuine reform in Hinduism, but to attack and defile Buddhism. Elaborate attempts were made by Jaimini and Kumarila Bhatta to defend the teaching of Puurva Miimamsa, which contained details about Vedic rituals and sacrifices by way of logic and dialectics. The ordinary masses, who did not understand logic and rational approach, were prescribed rituals and sacrifices, often exaggerating their importance and the manner of their performance.[3] Thus, the whole practice of rituals and performances of sacrifices in the Hinduism of the time were bereft of genuine spiritual fervor and the deep inner experience of the Divine. The lack of inner spirit in the practice of Hindu religion did, in no way, provide any positive guidance to the people, as these elaborate rituals were without any purposive direction. Without any inner spirit and genuine purpose, the practice of Hinduism gave way to various sects, which attempted to expound their own beliefs rather than the truth contained in the Vedas.[4] Such sectarianism and varied interests of different sects turned the"benign gods and goddesses ... into blood-thirsty ones, groveling in the mire of sensuality and lust, and demanding awesome, cruel and barbaric homage from their misguided devotees.”[5]

Thus, both Buddhism and Hinduism, prior to and during Shankara's age were without any spiritual content and dynamism. Swami Atmananda summarizes the spiritual state of both the religions as follows: The people able to think were caught between Buddhist logic and atheism on the one hand and the subtle interpretation of Miimamsa on the other; the masses were caught between the Hindu Puraanas and Buddhist Jataka stories, or gorgeous ceremonies before the image of Buddha or the elaboration of the Vedic sacrifice. Spiritual insight was conspicuous by its absence. Such was the atmosphere in India that called forth a Shankara.[6]

At the intellectual level there was a serious crisis. Genuine interest for true knowledge was lacking. Since this period was given to religious sectarianism, each school of thought was only concerned about proving what it considered as true, rather than looking for true and objective knowledge about reality. As a result, on the one hand there were literalists and ritualists, who attempted to be faithful to the letter of the scriptures, in the process totally oblivious to the spiritual message contained in them; on the other hand there were nihilists, rationalists and atheists, who were totally opposed to the sacred teachings of the Vedas. There was a fanaticism that swayed the minds of most scholars, which led to attacks and belittlement other schools of thought, rather than really seeking the truth with an open mind. Swami Chinmayananda depicts the intellectual situation of the age of Shankara as follows: Hinduism had been almost smothered within the enticing entanglements of the Buddhist philosophy, and consequently the decadent Hindu society came to be disunited and broken up into numberless sects and denominations, each championing a different viewpoint and engaged in mutual quarrels and endless argumentations. Each pundit, as it were, had his own followers, his own philosophy, his own interpretation; each one was a vehement and powerful opponent of all other views. This intellectual disintegration, especially in the scriptural field, was never before so serious and so dangerously calamitous as in the time of Shankara.[7]

The spiritual and intellectual degeneration had its effects in the social life of the times. The divisive mentality that marked the intellectual and spiritual spheres also was carried over to the social life. Hindu society was weighed down by the yoke of caste system.[8] The lower castes were treated with contempt by the higher classes, especially by the priestly class. The suudras were often considered untouchables. They could never have a life on par with the other classes, in any sphere of social life. This led to the exploitation of the members of the lowest caste, who were ignorant and without any education. Priests used religion and rituals as a means of aggression, subordination and control over the lower castes, as it was more a means of intimidation rather than a means of solace for the people. Such religious practices led to social corruption and exploitation of the lower castes by the higher castes. Thus, the social life was not impacted by moral values. A utilitarian attitude dominated and controlled social relationships. Society was moving without any sense of direction and orientation.

Thus, the Indian heritage Shankara received to transform was like a ship without the navigator. There was an all-round degeneration. Every sphere of existence revolved around the superficial and the external, lacking true inner spirit. The following quotation truly depicts the state of India before Shankara was born.

India was going through great intellectual, spiritual and social turmoil. Vedic religion had become a mere performance of elaborate rituals as advocated by Puurva Miimamsa, which took into consideration only the Brahmana portion of the Vedic lore. Buddhism was past its heyday of freshness and purity and had degenerated into innumerable philosophical schools and as many corrupt religious practices... .Hinduism had developed into a number of intolerant sects. Squabbles, dissensions and corruption prevailed in the name of religion. It was into such an age of fuming confusion, chaotic intellectual anarchy and social decadence that ... Shankara was born to destroy the wicked and crooked ways of thinking, establish Sanaatana Dharma, and to impart to it the life-giving philosophy of non-dual Brahman.[9]"

Vensus A. George, Self-realization (Brahmaanubhava)
Council for Research in Values & (January 2001), pp. 1-5


Notes
1. Cf. Swami Atmananda, Sri Shankara's Teaching in His Own Words, in Bhavan's Book Library, ed. K.M. Munshi and R.R. Diwakar, vol. 52, (Bombay: Baratiya Vidya Bhawan, 1960), p. 38.
2. Madhava-Vidhyaranya, Shankara-Dig-Vijaya, trans. Swami Tapasyananda, 3rd ed., (Madras: Sri Ramakrishna Math, 1986), p. 4 (Hereafter: SDV).
3. Cf. Swami Atmananda, p. 39.
4. Cf. Central Chinmaya Mission Trust, Shankara: The Missionary, (Bombay: 1990), p. 7 (Hereafter: SM).
5. Ibid.
6. Swami Atmananda, p. 39.
7. SM, p. 1.
8. There are four castes in the Hindu society. They are the Brahmins (the priestly class),the Kshatriyas (the rulers), the Vaisyas (the artisans) and the Suudras (the slaves).
9. SM, p. 18.



Related Articles
Each one of them hides from the ultimate test of its validity and truth
Self-Deception and the Problem with Religious Belief Formation
According to Hindu scriptures even thousands of years of rituals ...
High caste Banyan forced into arranged marriage with lowly peepal
The Great Cover Up [of reincarnation] - Emperor Justinian
Peter de Rosa, Vicars of Christ: The Dark Side of the Papacy
765 problems with 'god' of Genesis solved by Jesus
Gospels in Conflict: John and Thomas
Why Christianity Must Change or Die - Review
Why Christianity Must Change Or Die: A Bishop Speaks
Jesus: The false vengeful God demands such needless sacrifice
Jesus enjoins Judas"to seek [after the] spirit within you.”
The Christ is the liberator and restorer of woman
Papal Sin: Structures of Deceit
Religious progressives
How I Lost Faith: How the end of religion can be the beginning of God
"God gave humans the truth, and the devil came and he said ...”
Great barbarian empire of patriarchy that men have created will decay
Thou shalt not kid yourself
Cardinal's Law
The Papacy: The Seldom Told History
Pope apologizes for residential-school abuse
Sectarian religion implies a closed society
Islamic theologians defend racist rocks and terror trees ...!
Idol worship is perhaps the greatest falsehood of Hinduism
Rabbis loathe Sex and the City, love sex in the city
Muslims unable to find even one of 123,974 missing prophets
Comparing single note from Quran with entire orchestra of Guru Granth
When Jesus and Shri Mataji talk about God Almighty you ...
Betrayal: The Crisis in the Catholic Church
To all Muslims: "You persistently closed your mind to this promise"
The Great Cover Up [of Christianity] - Emperor Constantine
The word"pope"Was to both Lord Jesus and the Great Adi Shakti
A willful and deliberate rejection by Muslims of the Great News
Shri Mataji: “Christianity has nothing to do with Christ"
Shri Mataji: “There is so much blind faith ... so much of wrong ideas"
Shri Mataji: “And now the time has come for it to be blasted.”
Shri Mataji: “Like all the thieves of the world ... have taken over.”
Sex crimes and the Vatican





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)





Disclaimer: Our material may be copied, printed and distributed by referring to this site. This site also contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available to our readers under the education and research provisions of "fair use" in an effort to advance freedom of inquiry for a better understanding of religious, spiritual and inter-faith issues. The material on this site is distributed without profit. If you wish to use copyrighted material for purposes other than “fair use” you must request permission from the copyright owner.






search