A Spirituality that Transforms



"And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout from the heart—perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakable public example—but authenticity always and absolutely carries a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you.

Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don't want to upset others because you don't want to upset your self. You are acting in bad faith, the taste of a bad infinity.

Because, you see, the alarming fact is that any realization of depth carries a terrible burden: Those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms. That is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must."- Ken Wilber


A Spirituality that Transforms
by Ken Wilber
Issue 12 / Fall—Winter 1997
The Modern Spiritual Predicament
An Inquiry into the Popularization of East-Meets-West Spirituality

Hal Blacker, a contributing editor for What Is Enlightenment?, has described the topic of this special issue of the magazine in the following way (although this repeats statements made elsewhere in this issue, it is nonetheless worth quoting at length, simply because of its eloquence, straightforwardness, and unerring good sense):

We intend to explore a sensitive question, but one which needs to be addressed—the superficiality that pervades so much of the current spiritual exploration and discourse in the West, particularly in the United States. All too often, in the translation of the mystical traditions from the East (and elsewhere) into the American idiom, their profound depth is flattened out, their radical demand is diluted, and their potential for revolutionary transformation is squelched. How this occurs often seems to be subtle, since the words of the teachings are often the same. Yet through an apparent sleight of hand involving, perhaps, their context and therefore ultimately their meaning, the message of the greatest teachings often seems to become transmuted from the roar of the fire of liberation into something more closely resembling the soothing burble of a California hot tub. While there are exceptions, the radical implications of the greatest teachings are thereby often lost. We wish to investigate this dilution of spirituality in the West and inquire into its causes and consequences.

Ken Wilber
I would like to take that statement and unpack its basic points, commenting on them as best I can, because taken together, those points highlight the very heart and soul of a crisis in American spirituality.

—K.W.


TRANSLATION VS. TRANSFORMATION
In a series of books (e.g., A Sociable God, Up from Eden, and The Eye of Spirit), I have tried to show that religion itself has always performed two very important, but very different, functions. One, it acts as a way of creating meaning for the separate self: it offers myths and stories and tales and narratives and rituals and revivals that, taken together, help the separate self make sense of, and endure, the slings and arrows of outrageous fortune. This function of religion does not usually or necessarily change the level of consciousness in a person; it does not deliver radical transformation. Nor does it deliver a shattering liberation from the separate self altogether. Rather, it consoles the self, fortifies the self, defends the self, promotes the self. As long as the separate self believes the myths, performs the rituals, mouths the prayers, or embraces the dogma, then the self, it is fervently believed, will be"saved"—either now in the glory of being God-saved or Goddess- favored, or in an afterlife that insures eternal wonderment.

But two, religion has also served—in a usually very, very small minority—the function of radical transformation and liberation. This function of religion does not fortify the separate self, but utterly shatters it—not consolation but devastation, not entrenchment but emptiness, not complacency but explosion, not comfort but revolution— in short, not a conventional bolstering of consciousness but a radical transmutation and transformation at the deepest seat of consciousness itself.

There are several different ways that we can state these two important functions of religion. The first function—that of creating meaning for the self—is a type of horizontal movement; the second function—that of transcending the self—is a type of vertical movement (higher or deeper, depending on your metaphor). The first I have named"translation," the second," transformation.”

With translation, the self is simply given a new way to think or feel about reality. The self is given a new belief—perhaps holistic instead of atomistic, perhaps forgiveness instead of blame, perhaps relational instead of analytic. The self then learns to translate its world and its being in the terms of this new belief or new language or new paradigm, and this new and enchanting translation acts, at least temporarily, to alleviate or diminish the terror inherent in the heart of the separate self.

But with transformation, the very process of translation itself is challenged, witnessed, undermined and eventually dismantled. With typical translation, the self (or subject) is given a new way to think about the world (or objects); but with radical transformation, the self itself is inquired into, looked into, grabbed by its throat and literally throttled to death.

Put it one last way: with horizontal translation—which is by far the most prevalent, widespread and widely shared function of religion—the self is, at least temporarily, made happy in its grasping, made content in its enslavement, made complacent in the face of the screaming terror that is in fact its innermost condition. With translation, the self goes sleepy into the world, stumbles numbed and nearsighted into the nightmare of samsara, is given a map laced with morphine with which to face the world. And this, indeed, is the common condition of a religious humanity, precisely the condition that the radical or transformative spiritual realizers have come to challenge and to finally undo.

For authentic transformation is not a matter of belief but of the death of the believer; not a matter of translating the world but of transforming the world; not a matter of finding solace but of finding infinity on the other side of death. The self is not made content; the self is made toast.

Now, although I have obviously been favoring transformation and belittling translation, the fact is that, on the whole, both of these functions are incredibly important and altogether indispensable. Individuals are not, for the most part, born enlightened. They are born in a world of sin and suffering, hope and fear, desire and despair. They are born as a self ready and eager to contract; a self rife with hunger, thirst, tears and terror. And they begin, quite early on, to learn various ways to translate their world, to make sense of it, to give meaning to it, and to defend themselves against the terror and the torture never lurking far beneath the happy surface of the separate self.

And as much as we, as you and I, might wish to transcend mere translation and find an authentic transformation, nonetheless translation itself is an absolutely necessary and crucial function for the greater part of our lives. Those who cannot translate adequately, with a fair amount of integrity and accuracy, fall quickly into severe neurosis or even psychosis: the world ceases to make sense—the boundaries between the self and the world are not transcended but instead begin to crumble. This is not breakthrough but breakdown; not transcendence, but disaster.

But at some point in our maturation process, translation itself, no matter how adequate or confident, simply ceases to console. No new beliefs, no new paradigm, no new myths, no new ideas, will staunch the encroaching anguish. Not a new belief for the self, but the transcendence of the self altogether, is the only path that avails.

Still, the number of individuals who are ready for such a path is, always has been, and likely always will be, a very small minority. For most people, any sort of religious belief will fall instead into the category of consolation: it will be a new horizontal translation that fashions some sort of meaning in the midst of the monstrous world. And religion has always served, for the most part, this first function, and served it well.

I therefore also use the word"legitimacy"to describe this first function (the horizontal translation and creation of meaning for the separate self). And much of religion's important service is to provide legitimacy to the self—legitimacy to its beliefs, its paradigms, its worldviews and its way in the world. This function of religion to provide a legitimacy for the self and its beliefs—no matter how temporary, relative, nontransformative, or illusory—has nonetheless been the single greatest and most important function of the world's religious traditions. The capacity of a religion to provide horizontal meaning, legitimacy and sanction for the self and its beliefs—that function of religion has historically been the single greatest"social glue"that any culture has.

And one does not tamper easily, or lightly, with the basic glue that holds societies together. Because more often than not, when that glue dissolves—when that translation dissolves—the result, as we were saying, is not breakthrough but breakdown, not liberation but social chaos. (We will return to this crucial point in a moment.)

Where translative religion offers legitimacy, transformative religion offers authenticity. For those few individuals who are ready—that is, sick with the suffering of the separate self, and no longer able to embrace the legitimate worldview—a transformative opening to true authenticity, true enlightenment, true liberation, calls more and more insistently. And, depending upon your capacity for suffering, you will sooner or later answer the call of authenticity, of transformation, of liberation on the lost horizon of infinity.

Transformative spirituality does not seek to bolster or legitimate any present worldview at all, but rather to provide true authenticity by shattering what the world takes as legitimate. Legitimate consciousness is sanctioned by the consensus, adopted by the herd mentality, embraced by the culture and the counterculture both, promoted by the separate self as the way to make sense of this world. But authentic consciousness quickly shakes all of that off its back, and settles instead into a glance that sees only a radiant infinity in the heart of all souls and breathes into its lungs only the atmosphere of an eternity too simple to believe.

Transformative spirituality, authentic spirituality, is therefore revolutionary. It does not legitimate the world, it breaks the world; it does not console the world, it shatters it. And it does not render the self content, it renders it undone.

And those facts lead to several conclusions.

WHO ACTUALLY WANTS TO TRANSFORM?
It is a fairly common belief that the East is simply awash in transformative and authentic spirituality, but that the West—both historically and in today's"New Age"—has nothing much more than various types of horizontal, translative, merely legitimate and therefore tepid spirituality. And while there is some truth to that, the actual situation is much gloomier, for both the East and the West alike.

First, although it is generally true that the East has produced a greater number of authentic realizers, nonetheless, the actual percentage of the Eastern population that is engaged in authentic transformative spirituality is, and always has been, pitifully small. I once asked Katigiri Roshi, with whom I had my first breakthrough (hopefully, not a breakdown), how many truly great Ch'n and Zen masters there have historically been. Without hesitating, he said," Maybe one thousand altogether."I asked another Zen master how many truly enlightened—deeply enlightened—Japanese Zen masters there were alive today, and he said," Not more than a dozen.”

Let us simply assume, for the sake of argument, that those are vaguely accurate answers. Run the numbers. Even if we say there were only one billion Chinese over the course of its history (an extremely low estimate), that still means that only one thousand out of one billion had graduated into an authentic, transformative spirituality. For those of you without a calculator, that's 0.0000001 of the total population.

And that means, unmistakably, that the rest of the population were (and are) involved in, at best, various types of horizontal, translative, merely legitimate religion: they were involved in magical practices, mythical beliefs, egoic petitionary prayer, magical rituals, and so on—in other words, translative ways to give meaning to the separate self, a translative function that was, as we were saying, the major social glue of the Chinese (and all other) cultures to date.

Thus, without in any way belittling the truly stunning contributions of the glorious Eastern traditions, the point is fairly straightforward: radical transformative spirituality is extremely rare, anywhere in history, and anywhere in the world. (The numbers for the West are even more depressing. I rest my case.)

So, although we can very rightly lament the very small number of individuals in the West who are today involved in a truly authentic and radically transformative spiritual realization, let us not make the false argument of claiming that it has otherwise been dramatically different in earlier times or in different cultures. It has on occasion been a little better than we see here, now, in the West, but the fact remains: authentic spirituality is an incredibly rare bird, anywhere, at any time, at any place. So let us start from the unarguable fact that vertical, transformative, authentic spirituality is one of the most precious jewels in the entire human tradition—precisely because, like all precious jewels, it is incredibly rare.

Second, even though you and I might deeply believe that the most important function we can perform is to offer authentic transformative spirituality, the fact is, much of what we have to do, in our capacity to bring decent spirituality into the world, is actually to offer more benign and helpful modes of translation. In other words, even if we ourselves are practicing, or offering, authentic transformative spirituality, nonetheless much of what we must first do is provide most people with a more adequate way to translate their condition. We must start with helpful translations before we can effectively offer authentic transformations.

The reason is that if translation is too quickly, or too abruptly, or too ineptly taken away from an individual (or a culture), the result, once again, is not breakthrough but breakdown, not release but collapse. Let me give two quick examples here.

When Chogyam Trungpa Rinpoche, a great (though controversial) Tibetan master, first came to this country, he was renowned for always saying, when asked the meaning of Vajrayana," There is only Ati."In other words, there is only the enlightened mind wherever you look. The ego, samsara, maya and illusion—all of them do not have to be gotten rid of, because none of them actually exist: There is only Ati, there is only Spirit, there is only God, there is only nondual Consciousness anywhere in existence.

Virtually nobody got it—nobody was ready for this radical and authentic realization of always-already truth—and so Trungpa eventually introduced a whole series of"lesser"practices leading up to this radical and ultimate"no practice."He introduced the Nine Yanas as the foundation of practice—in other words, he introduced nine stages or levels of practice, culminating in the ultimate"no practice"of always-already Ati.

Many of these practices were simply translative, and some were what we might call"lesser transformative"practices: miniature transformations that made the bodymind more susceptible to radical, already-accomplished enlightenment. These translative and lesser practices issued forth in the"perfect practice"of no-practice—or the radical, instantaneous, authentic realization that, from the very beginning, there is only Ati. So even though ultimate transformation was the prior goal and ever- present ground, Trungpa had to introduce translative and lesser practices in order to prepare people for the obviousness of what is.

Exactly the same thing happened with Adi Da, another influential (and equally controversial) adept (although this time, American-born). He originally taught nothing but"The path of understanding": not a way to attain enlightenment, but an inquiry into why you want to attain enlightenment in the first place. The very desire to seek enlightenment is in fact nothing but the grasping tendency of the ego itself, and thus the very search for enlightenment prevents it. The"perfect practice"Is therefore not to search for enlightenment, but to inquire into the motive for seeking itself. You obviously seek in order to avoid the present, and yet the present alone holds the answer: to seek forever is to miss the point forever. You always already ARE enlightened Spirit, and therefore to seek Spirit is simply to deny Spirit. You can no more attain Spirit than you can attain your feet or acquire your lungs.

Nobody got it. And so Adi Da, exactly like Trungpa, introduced a whole series of translative and lesser transformative practices—seven stages of practice, in fact—leading up to the point that you could dispense with seeking altogether, there to stand open to the always- already truth of your own eternal and timeless condition, which was completely and totally present from the start, but which was brutally ignored in the frenzied desire to seek.

Now, whatever you might think of those two adepts, the fact remains: they performed perhaps the first two great experiments in this country on how to introduce the notion that"There is only Ati"—there is only Spirit—and thus seeking Spirit is exactly that which prevents realization. And they both found that, however much we might be alive to Ati, alive to the radical transformative truth of this moment, nonetheless, translative and lesser transformative practices are almost always a prerequisite for that final and ultimate transformation.

My second point, then, is that in addition to offering authentic and radical transformation, we must still be sensitive to, and caring of, the numerous beneficial modes of lesser and translative practices. This more generous stance therefore calls for an"Integral approach" to overall transformation, an approach that honors and incorporates many lesser transformative and translative practices—covering the physical, emotional, mental, cultural and communal aspects of the human being—in preparation for, and as an expression of, the ultimate transformation into the always-already present state.

And so, even as we rightly criticize merely translative religion (and all the lesser forms of transformation), let us also realize that an integral approach to spirituality combines the best of horizontal and vertical, translative and transformative, legitimate and authentic— and thus let us focus our efforts on a balanced and sane overview of the human situation.

WISDOM AND COMPASSION
But isn't this view of mine terribly elitist? Good heavens, I hope so. When you go to a basketball game, do you want to see me or Michael Jordan play basketball? When you listen to pop music, who are you willing to pay money in order to hear? Me or Bruce Springsteen? When you read great literature, who would you rather spend an evening reading, me or Tolstoy? When you pay $64 million for a painting, will that be a painting by me or by Van Gogh?

All excellence is elitist. And that includes spiritual excellence as well. But spiritual excellence is an elitism to which all are invited. We go first to the great masters —to Padmasambhava, to St. Teresa of Avila, to Gautama Buddha, to Lady Tsogyal, to Emerson, Eckhart, Maimonides, Shankara, Sri Ramana Maharshi, Bodhidharma, Garab Dorje. But their message is always the same: let this consciousness be in you that is in me. You start elitist, always; you end up egalitarian, always.

But in between, there is the angry wisdom that shouts from the heart: we must, all of us, keep our eye on the radical and ultimate transformative goal. And so any sort of integral or authentic spirituality will also, always, involve a critical, intense and occasionally polemical shout from the transformative camp to the merely translative camp.

If we use the percentages of Chinese Ch'n as a simple blanket example, this means that if 0.0000001 of the population is actually involved in genuine or authentic spirituality, then .99999999 of the population is involved in nontransformative, nonauthentic, merely translative or horizontal belief systems. And that means, yes, that the vast, vast majority of"spiritual seekers"In this country (as elsewhere) are involved in much less-than-authentic occasions. It has always been so; it is still so now. This country is no exception.

But in today's America, this is much more disturbing, because this vast majority of horizontal spiritual adherents often claim to be representing the leading edge of spiritual transformation, the"new paradigm"that will change the world, the"great transformation"of which they are the vanguard. But more often than not, they are not deeply transformative at all; they are merely, but aggressively, translative—they do not offer effective means to utterly dismantle the self, but merely ways for the self to think differently. Not ways to transform, but merely new ways to translate. In fact, what most of them offer is not a practice or a series of practices, not sadhana or satsang or shikan-taza or yoga. What most of them offer is simply the suggestion: read my book on the new paradigm. This is deeply disturbed, and deeply disturbing.

Thus, the authentic spiritual camps have the heart and soul of the great transformative traditions, and yet they will always do two things at once: appreciate and engage the lesser and translative practices (upon which their own successes usually depend), but also issue a thundering shout from the heart that translation alone is not enough.

And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout from the heart—perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakable public example—but authenticity always and absolutely carries a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you.

Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don't want to upset others because you don't want to upset your self. You are acting in bad faith, the taste of a bad infinity.

Because, you see, the alarming fact is that any realization of depth carries a terrible burden: Those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms. That is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must.

This is truly a terrible burden, a horrible burden, because in any case there is no room for timidity. The fact that you might be wrong is simply no excuse: you might be right in your communication, and you might be wrong, but that doesn't matter. What does matter, as Kierkegaard so rudely reminded us, is that only by investing and speaking your vision with passion, can the truth, one way or another, finally penetrate the reluctance of the world. If you are right, or if you are wrong, it is only your passion that will force either to be discovered. It is your duty to promote that discovery—either way— and therefore it is your duty to speak your truth with whatever passion and courage you can find in your heart. You must shout, in whatever way you can.

The vulgar world is already shouting, and with such a raucous rancor that truer voices can scarcely be heard at all. The materialistic world is already full of advertisements and allure, screams of enticement and cries of commerce, wails of welcome and whoops of come hither. I don't mean to be harsh here, and we must honor all lesser engagements. Nonetheless, you must have noticed that the word"soul" is now the hottest item in bestselling book titles—but all"soul" really means, in most of these books, is simply the ego in drag."Soul"has come to denote, in this feeding frenzy of translative grasping, not that which is timeless in you but that which most loudly thrashes around in time, and thus"care of the soul"Incomprehensibly means nothing much more than focusing intensely on your ardently separate self. Likewise," spiritual"Is on everybody's lips, but usually all it really means is any intense egoic feeling, just as"heart"has come to mean any sincere sentiment of the self-contraction.

All of this, truly, is just the same ole translative game, dressed up and gone to town. Even that would be more than acceptable were it not for the alarming fact that all of that translative jockeying is aggressively called"transformation," when all it is, of course, is a new series of frisky translations. In other words, there seems to be, alas, a deep hypocrisy hidden in the game of taking any new translation and calling it the great transformation. And the world at large—East or West, North or South—is, and always has been, for the most part, perfectly deaf to this calamity.

And so, given the measure of your own authentic realization, you were actually thinking about gently whispering into the ear of that near- deaf world? No, my friend, you must shout. Shout from the heart of what you have seen, shout however you can.

But not indiscriminately. Let us proceed carefully with this transformative shout. Let small pockets of radically transformative spirituality, authentic spirituality, focus their efforts and transform their students. And let these pockets slowly, carefully, responsibly, humbly, begin to spread their influence, embracing an absolute tolerance for all views, but attempting nonetheless to advocate a true and authentic and integral spirituality—by example, by radiance, by obvious release, by unmistakable liberation. Let those pockets of transformation gently persuade the world and its reluctant selves, and challenge their legitimacy, and challenge their limiting translations, and offer an awakening in the face of the numbness that haunts the world at large.
Let it start right here, right now, with us—with you and with me—and with our commitment to breathe into infinity until infinity alone is the only statement that the world will recognize. Let a radical realization shine from our faces, and roar from our hearts, and thunder from our brains—this simple fact, this obvious fact: that you, in the very immediateness of your present awareness, are in fact the entire world, in all its frost and fever, in all its glories and its grace, in all its triumphs and its tears. You do not see the sun, you are the sun; you do not hear the rain, you are the rain; you do not feel the earth, you are the earth. And in that simple, clear, unmistakable regard, translation has ceased in all domains, and you have transformed into the very Heart of the Kosmos itself—and there, right there, very simply, very quietly, it is all undone.

Wonder and remorse will then be alien to you, and self and others will be alien to you, and outside and inside will have no meaning at all. And in that obvious shock of recognition—where my Master is my Self, and that Self is the Kosmos at large, and the Kosmos is my Soul— you will walk very gently into the fog of this world, and transform it entirely by doing nothing at all.

And then, and then, and only then—you will finally, clearly, carefully and with compassion, write on the tombstone of a self that never even existed: There is only Ati.

A Spirituality that Transforms
by Ken Wilber




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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