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The Shakti of Islam

"The term shakti (or Sakti) means fundamentally the efficient energy of the Supreme Principle envisaged in itself or at a given ontological degree. For the Principle, the metacosmic Order, comprises degrees and modes in virtue of Universal Relativity, maya, in which it reverberates. In the domain of the spiritual life, the same term Shakti signifies the celestial energy that allows one to enter into contact with the Divinity, by means of the appropriate rites and on the basis of a traditional system. Essentially, this divine shakti aids and attracts: She aids as 'Mother,' and attracts as 'Virgin'; Her aid descends upon us from Heaven, whereas Her attraction raises us toward Heaven. Thus the Shakti on the one hand confers a second birth, and on the other offers liberating graces.

In the Absolute, the Shakti is the aspect of Infinitude that coincides with the All-Possibility and gives rise to maya, the universal and efficient Shakti. Infinitude is 'Beatitude' or 'Bliss', ananda, which combines in atma with sat, 'Being', and with cit, 'Consciousness' or 'Knowledge'. We could also say that the pole ananda results from the poles sat and cit, just as union or experience results from the poles object ad subject; it is from this resultant that arises universal Unfolding—the creative maya with its innumerable possibilities rendered effective.

As immanent and latent liberating power—or as potentiality of liberation—Shakti is called kuNDalini, 'Coiled up', because it is compared to a sleeping serpent; its awakening in the human microcosm is effected thanks to the yogic practices of tantrism. This means, from the standpoint of the nature of things or of universal spirituality, that the cosmic energy which liberates us is part of our very being, notwithstanding the graces that Shakti confers upon us, through mercy, 'from without' and but for which there can be no Path. In any case, just as mahashakti or parashakti—the 'supreme productive Energy'—equals the feminine aspect of brahman or atma, so the kuNDalini gives rise to a divinification that makes it the equal of the creative maya.

According to the Qur'an, the names Allah and Rahman are quasi- equivalent: 'Call Him Allah or call Him Rahman, to Him belong the most beautiful names'; which indicates the as it were Shaktic character of the name Rahman. The name Rahîm, 'Merciful', in a way prolongs the name Rahman, 'Gracious'; it prolongs it in view of the creatures, and in this sense it is taught that Allah, who is Rahman in His Substance, is Rahîm in relation to creation. The great Shakti in Islam is the rahmah: it is the Goodness, Beauty, and Beatitude of Allah. (Note that in Arabic the word rahmah is derived from the root rahim, a word signifying 'womb', and this corroborates the interpretation of the rahmah as Divine Femininity, thus as mahashakti.)

There are moreover some more specific forms of the Shakti, such as the sakînah, the 'ppeasement' or the 'sweetness', and the barakah, the 'blessing' or the 'irradiation of sanctity', or again the 'protective energy'; all of which constitute so many images of the celestial Femininity, of the beneficent and saving Shakti.

From quite another point of view, it could be said that the Shaktic perspective is manifested in Islam by the sacral promotion of sexuality (this is indicated, paradoxically, by the veiling of women, which suggests mystery and sacralization). This character puts Islam consciously and abruptly in opposition to the exclusively sacrificial and ascetic perspective of Christianity, but brings it nearer to Shaktism and Tantrism. (Christianity, through contact with Sufism, also has a quasi-Tantric dimension, namely chivalry or courtly love, characterized by the cult of the 'Lady' and by a no less particular devotion for the Virgin.) According to a hadith, 'marriage is half the religion'; that is to say—by analogy—that the Shakti is the 'prolongation' of the Divine Principle; maya 'prolongs 'atma. To know woman—insists Ibn al-'Arabî—is to know oneself, and 'Whoso knoweth his self, knoweth his Lord.' Certainly, the human soul is one, but the sexual polarity splits it, to a certain extent; now knowledge of the Absolute requires the primordial totality of the soul, for which sexual union is in principle the natural and immediate support, although obviously this totality can be realized outside the erotic perspective, as each of the sexes comprises the potentiality of the other; the human soul being one, precisely.

According to Ibn al-'Arabî, hiya, 'She', is a divine Name like huwa, 'He'; but it does not follow that the word huwa is limited, for God is indivisible, and to say 'He' is to say 'She'. It is however true that the Dhat, the divine 'Essence', is a feminine word, which— like the word Haqîqah—can refer to the superior aspect of femininity; according to this way of seeing things, which is precisely that of Hindu Shaktism, femininity is what surpasses the formal, the finite, the outward; it is synonymous with indetermination, illimitation, mystery, and thus evokes the 'Spirit which giveth life' in relation to the 'letter which killeth.' That is to say that femininity in the superior sense comprises a liquefying, interiorizing, liberating power: it liberates from sterile hardnesses, from the dispersing outwardness of limiting and compressing forms. On the one hand, one can oppose feminine sentimentality to masculine rationality—on the whole and without forgetting the relativity of things—but on the other hand, one also opposes to the reasoning of men the intuition of women; now it is this gift of intuition, in superior women above all, that explains and justifies in large part the mystical promotion of the Feminine; it is consequently in this sense that the Haqîqah, esoteric knowledge, may appear as Feminine.

The Prophet said of himself: 'The Law (sharî'ah) is what I say; the Path (Tarîqah) is what I do; and Knowledge (Haqîqah) is what I am.' Now this third element, this 'being,' evokes a mystery of femininity in the sense that 'being' transcends 'thinking,' represented by masculinity inasmuch as it may be conceived as lunar; woman offers happiness, not by her philosophy, but by her being. The crescent moon is so to speak 'athirst' for plenitude, which is conceived as solar; thus the feminization of spiritual plenitude is partly explained by the metaphysics of men. (In German as in Arabic and Lithuanian, the word 'sun' is feminine and the word 'moon' is masculine, which evokes the perspective of matriarchy, of feminine priesthood, of women- prophetesses, and obviously of Shaktism. Tacitus made much of the respect ancient Germans had for women. And let us recall here the beatific function of the Valkyries, and also this quasi-Tantric sentence from Goethe: 'The Eternal Feminine draws us heavenward' [Das Ewig-Weibliche zieht uns hinan]).

But there is more: the feminine character that one can discern in Wisdom (Hikmah, Sophia) results moreover from the fact that the concrete knowledge of God coincides with the love of God; this love, which to the extent it is sincere implies the virtues, is like the criterion of real knowledge. And it is in this sense that the saving Shakti is identified at once with Love and with Gnosis, with maHabbah and with Haqîqah.

In his Fusûs al-Hikam—in the chapter on Muhammad—Ibn al-'Arabîdevelops a doctrine which on the whole is Shaktic and Tantric, by taking as his point of departure the famous hadith on women, perfume, and prayer: the 'three things' that God 'made lovable' to the Prophet. This symbolism signifies above all that for the male, woman occupies the center among the objects of love, whereas all the other things that are lovable—such as a garden, a piece of music, a glass of wine—are situated on the periphery, which is what the 'perfumes' indicate—prayer represents the quintessential element—the relationship with the sovereign Good—which gives meaning to everything else. Now, according to Ibn al-'Arabî, man, the male, loves woman as God loves man, the human being; for the whole loves its part, and the prototype loves its image; and this implies metaphysically and mystically the inverse movement, proceeding from the creature to the Creator and from woman to man. To say love, is to say desire for union, and union is a relationship of reciprocity, whether it be between the sexes or between the human being and God.

In loving woman, man tends unconsciously toward the Infinite, and for that very reason he has to learn to do so consciously, by interiorizing and sublimizing the immediate object of his love; just as woman, in loving man, tends in reality toward the Absolute, with the same transpersonal virtualities.

In Sufi mysticism the Divine Presence, or God Himself as object of love or of nostalgia, is readily presented as a woman. To quote the Dîwan of Shaykh Ahmad al-'Alawî: 'I drew near to Layla's dwelling, when I heard her call. O would that sweet voice never fall silent! She favored me, drew me toward her, and took me into her precinct; then with words most intimate addressed me. She sat by me, then came closer, and raised the garment that veiled her from my gaze; she took me out of myself, amazed me with her beauty ... She changed me and transfigured me, marked me with her special seal, pressed me to her, granted me a unique station and named me with her name.' The 'divine dimension' is called Layla, 'Night', for its a priori nonmanifested quality; this makes one think of the dark color of Parvati and of the Black Madonnas in Christian art.

Prophet Muhammad's love of women had the spiritual capacity to find concretely in Woman all the aspects of the Divine Femininity, from immanent Mercy to the infinitude of universal Possibility. The sensory experience that produces in the ordinary man an inflation of the ego, actualizes in the 'deified' man an extinction in the Divine Self.

Flowers are loved for their perfume as well as for their beauty; now both these qualities relate to femininity and thus to the Shakti; beauty gladdens the heart and appeases it, and perfume makes one breathe, it evokes the limitlessness and purity of air; the"dilation of the breast," as one would say in Sufi mysticism.

Every virtuous or beautiful woman is in her way a manifestation of Shakti; and since virtue is a moral beauty, it can also be said that beauty is a physical virtue. The merit of this virtue devolves upon its Creator and, by participation, to the creature as well if she is morally and spiritually up to this gift; this is to say that beauty and virtue on the one hand pertain a priori to God, and on the other hand, for that very reason, demand that their spiritual implications be brought out by the creature.

The quality of Shakti in woman goes with the quality of deva in man. Each sex participates—or can participate—in the opposite sex. (This is shown graphically by that fundamental symbol that is the Chinese Yin-Yang, which in all its applications expresses the principle of compensating reciprocity.) The human quality is one and has priority over the sex, but without in the least abolishing the latter's capacities, functions, duties, and rights.

The character of deva and Shakti show that the human being is, by definition, a theophany and that one has no choice but to be so, any more than one could choose not to be Homo sapiens. The human vocation is to realize that which is man's reason for being: a projection of God and, therefore, a bridge between earth and Heaven; or a point of view allows God to see Himself starting from an other-than-Himself, even though this other, in the final analysis, can only be Himself, for God is known only through God.”

— Excerpted from the essay 'Mahashakti' by Frithjof Schuon, originally published in Racines de la condition humaine (Paris: La Table Ronde, 1990); English translation in Roots of the Human Condition (Bloomington: World Wisdom Books, 1991), p. 29-45.

dhakî 'intelligent' — this word comes from a root meaning the blazing up of a fire; Shakti is the Power that energizes the Intellect.
dhalla 'to be lowly, humble' — the Feminine is relegated to a lowly status in patriarchal systems.
kathîr 'abundant' — the Supreme Feminine is the Infinite, the divine All-Possibility, the Great Mother bringing forth all things in fruitful abundance.
khalaqa 'to create' — Shakti is the Power that engenders all creation.
khalîs 'pure' — as the divine Power, Shakti is ever pure and holy.
ladhdha 'to be sweet, pleasant, delightful' — Shakti brings transcendental delight and enjoyment to Her lovers.
nafakha 'to breathe' — from the yogic breath arises praNa kuNDalinî, a form of kundalini shakti. (See Kundalini: The Energy of the Depths by Lilian Silburn, p. 64)

The fulfillment of the promised divine eschatological instruction
“The original meaning of the word ‘apocalypse’, derived from the Greek apokalypsis, is in fact not the cataclysmic end of the world, but an ‘unveiling’, or ‘revelation’, a means whereby one gains insight into the present.” (Kovacs, 2013, 2) An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
Shri Mataji
Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.
“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
Stephen E. Witmer, Divine instruction in Early Christianity   
F. B. Meyer, Love to the Utmost Robert Kysar, John, the Maverick Gospel 
Danny Mahar, Aramaic Made EZ Lucy Reid, She Changes Everything
David Fleer, Preaching John's Gospel: The World It Imagines Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology
George Ladd, A Theology of the New Testament In Spirit and Truth, Benny Thettayil
Jesus and His Own: A Commentary on John 13-17 Marianne Meye Thompson, The God of the Gospel of John
Eric Eve, The Jewish Context of Jesus' Miracles D. R. Sadananda, The Johannine Exegesis of God: an exploration into the Johannine understanding of God
Michael Welker, God the Spirit Georg Strecker, Theology of the New Testament
Tricia Gates Brown, Spirit in the writings of John Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Robert Kysar, Voyages with John: Charting the Fourth Gospel John F. Moloney, The Gospel of John
Harvey Cox, The Future of Faith Robert Kysar, John
Robert E. Picirilli, The Randall House Bible Commentary George Ladd, A Theology of the New Testament 
“The teaching of the Paraclete, as the continuation of Jesus' teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction.”
Stephen E. Witmer, Divine instruction in Early Christianity

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE MOTHER: Messiah-Paraclete-Ruh

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

THE MOTHER: Messiah-Paraclete-Ruh

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

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

The Paraclete Shri Mataji (1923-2011)

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

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

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

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

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

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

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

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

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

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

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

THE MOTHER: Messiah-Paraclete-Ruh-Devi

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

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

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

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

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

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