The Tao-te ching and Lao-tzu

"The historical Lao-tzu is often depicted riding on a water buffalo and carrying a book, the Tao-te ching, thus illustrating his journey to the west. He appears as a self-contained and relaxed old man, his wisdom and longevity suggested by his white beard, bushy eye-brows, and prominent nose and long ears. These physical features are retained in Lao-tzu's divine form, T'i-shang Lao-chun, but here he is shown seated on a throne and his bearing and attire are correspondingly regal and majestic. In this form he often holds a magical palm-leaf hand fan which he uses, among other things, to help people attain immortality."


While it is true that the aphoristic and cryptic style of the Tao-te ching lends the text easily to creative and individual exegesis, two interpretations - the metaphysical-mystical and the political - have justifiably dominated approaches to the work. Although commentators have frequently emphasised one of these themes at the expense of the other, the text itself does not require or substantiate such an opposition.

The work opens with the memorable lines:

The Tao (Way) that can be told is not the eternal Tao;
The name that can be named is not the eternal name.
The Nameless is the origin of Heaven and Earth;
The Named is The Mother of all things.
Hence always rid yourself of desires in order to observe its secrets;
But always allow yourself to have desires in order to observe its manifestations.
These two are the same
But diverge in name as they issue forth.
Being the same they are called mysteries,
Mystery upon mystery -
The gateway of the manifold secrets.
(Chan 1963: 139; and Lau 1963: 57).

Without any preamble, then, the Tao-te ching immediately distinguishes reality into two aspects, while also being clear in lines 7 and 8 that these two aspects are in the final analysis one, and the distinction made between them conceptual rather than actual. The first aspect is ultimately beyond name or description, but for convenience the text calls it the Tao, and goes on to describe it as eternal and infinite, inexhaustible and unchanging, all pervading yet imperceptible. The Tao is the origin of the second aspect, comprising heaven and earth, and, through them, of the multiplicity of finite things. It is also the source of the te of each thing, the defining virtue or power which makes a thing uniquely what it is. The Tao sustains and nurtures all things without discrimination, bringing each to its own perfection, and doing everything which needs to be done. Because the action or doing of the Tao is tzu-jan, natural and spontaneous, and without any set purpose or preference, it is referred to as wu-wei, or"non doing."

Problems arise in society when people have desires and discriminate between things, thus seeing only the manifestations of the Tao, and not the underlying unity of the Tao itself. Typically, they prefer and prioritise yang values over yin ones - male over female, active over passive, hardness over fluidity and flexibility, and so on. They judge the world according to their preferred values and try to force it to conform to them, seeking to promote those things that they like and to eliminate those they do not. The more sophisticated their discrimination, and therefore their social and moral code and political strategies, the more they come to rely upon them, and not upon their own innate te or virtue. The prime example of this mistaken approach is Confucianism.

The Tao-te ching tries to overcome this understanding of things in several ways. Firstly, it states that opposing values are interdependent or mutually arising - one cannot have one without the other. Secondly, partly in an attempt to redress the balance, it identifies the Tao with yin qualities. Thirdly, it criticises the ultimate usefulness and applicability of intellectual knowledge and language, the two things most necessary to maintaining the discriminatory viewpoint. Fourthly, it diminishes the differences between things and values by asserting their unity in the Tao. Fifthly, it recommends that through some sort of spiritual practice, possibly meditation, one should rid oneself of desires and discriminatory thought, and thereby return to, and become one with, the Tao.

This advice is intended in particular for the Sage-ruler, for through this identification the Sage assumes the qualities of the Tao, achieves superior te or virtue, and becomes fit to govern. However, like the Tao, the Sage has no preferences or plans of his own to impose upon the people, but instead governs by wu-wei, or non governing. He does not elevate himself over the people, nor institute laws and prohibitions, for to do so would be to increase discriminations and desires. Rather, he trusts that without these sophistications disrupting their nature the people will in time return to their own innate virtue, and live simply and peacefully. Thus the empire will be ordered again, although whether this ordering actually takes place in the empire itself, or whether it appears only to the Sage who now sees the world through enlightened eyes, is a question on which the political and mystical interpretations would typically diverge.


The Tao-te ching, also called the Lao-tzu after its reputed author, is, despite its modest length of a little over five thousand characters, both the most important text of Philosophical Taoism, and for Religious Taoism . It is traditionally attributed to Lao-tzu in the sixth century BCE, a view given credence by Ssu-ma Ch'ien's (154- 80 BCE) Shi chi, or Records of the Historian. However, the majority of scholars now regard the work as having being compiled around 300 BCE, probably from an oral wisdom tradition. The oldest manuscript of the Tao-te ching currently extant is one which pre-dates 195 BCE, found in 1973 in the Han tomb at Ma-wang-tui, near the city of Ch'ng- sha in Hunan Province.

The text began to be influential on Chinese religious and political thought from early in the Former Han Dynasty (206 BCE - 8 CE), and was often quoted or mentioned in works of the period. With the deification of its reputed author in the second century CE the Tao-te ching became regarded as a work of divine revelation, and the text came to be used in the liturgies of the then emergent Religious Taoists. In the third and fourth centuries the work's philosophy, along with that of the Chuang-tzu, was influentially re-explored by the Hsuan-hsueh movement. The popularity and status of the Tao-te ching increased as Religious Taoism flourished, most especially during the Tang Dynasty (618-907). One Tang emperor, Hsuan-tsung (712- 756), ordered that every family should have a copy of the work, and made it one of the civil service examination texts. Hsuan-tsung was also responsible for one of the seven hundred or more commentaries which came to be written on the work, the most significant being that by the Hsuan-hsueh thinker Wang Pi (226-249) which brought out the metaphysical content of the Tao-te ching. Other commentators read the text in different ways, as primarily political or religious, mystical or alchemical, and so on, thus finding within it guidance upon all manner of things, and ensuring the text's pervasive influence on Chinese culture.

Much of the little that we know of Lao-tzu, literally"Old Master", comes from the brief biography of him drawn together by Ssu-ma Ch'ien around 90 BCE, although some scholars doubt if such a person as Lao- tzu ever existed. Ssu-ma Ch'ien states that Lao-tzu was a native of the southern Chinese state of Ch'u, and that he was in charge of the imperial archives. His name was Li Erh, but he was also called Tan (the other Taoist classic, the Chuang-tzu (c. 320 BCE), also speaks of Lao-tzu and Lao Tan as one), and he lived to be over one hundred and sixty. Only two events from Lao-tzu's life are recorded. One, that Confucius (551-479 BCE) visited him to ask for instruction in the rites, but instead was advised by Lao-tzu to abandon his ambition and worldly concerns. Two, that upon observing the decline of the state he travelled to the western frontier where he was asked by the keeper of the pass to compose a book before leaving the civilised world. In response Lao-tzu wrote the Tao-te ching, then travelled on. Ssu-ma Ch'ien says that Lao-tzu was never of heard again, but he was nonetheless destined to play a number of roles in later Chinese history. To the authors of the Chuang-tzu he was simply an exemplary exponent of the art of following the Tao; to the Huang-lao thinkers of the second century BCE he was, with Huang-ti the legendary Yellow Emperor, the inspiration for their political philosophy. During the next three hundred years Lao-tzu passed from being seen as long-lived wise old man, to an immortal, to finally, by early in the second century CE, an eternal deity. The deified Lao-tzu took several related forms with different names, Lord Huang-lao, Lord Lao, and in later millenarian movements, Li Hung the Perfect Lord. These forms were interpreted in a number of ways, but beliefs common to all were that Lao-tzu was coexistent with the cosmos, that he was concerned with maintaining harmony within it, and that in order to do so he might appear to the worthy to give instruction and reveal scriptures, and even, in messianic fashion, incarnate himself in human form. It was not suprising, therefore, that both emperors and millenarian revolutionary movements appealed to the deified Lao-tzu to support their respective causes. The deified Lao-tzu was also the inspiration for what was to become the dominant sect of Religious Taoism, the T'ien-shih Tao, or Way of the Celestial Masters, when in 142 CE he appeared to Chang Tao-ling, who called him T'i-shang Lao-chun, or Lord Lao the Most High. In the centuries that followed Lord Lao became established, as he is today, as one of the San-ch'ing, or Three Pure Ones, the three highest Taoist deities.

One interesting twist in Lao-tzu's posthumous biography that could not have been unpredicted was the belief which arose that he was in fact the Buddha, and that Buddhism was merely the teaching he had imparted to the"Western barbarians"After he left China. This idea arose when Buddhism entered China in the first century, and though it initially encouraged the acceptance of the foreign religion by the culturally elitist Chinese, it later resulted in a millennium of bitter arguments between Taoists and Buddhists.


We have no evidence that the authors of the Tao-te ching represented the Tao with any visual symbol. However the text itself, in emphasising the yin qualities of the Tao, likens it to a mother or the female, to water, and to empty space. The Tao is like a mother in that it is the fecund source of all things, and in its acceptance and nurturing of them. The Tao resembles water in that it assumes the lowest position, but is nonetheless of benefit to all, and also in that although it does not contend it eventually transforms or overcomes the hard, just as water wears away stone. Like empty space the Tao is unseen and unheeded, yet it is the Tao that is truly and constantly useful, like the space in a vessel or a window.

The Tao as the One, or creative source of the universe, became equated with the T'i-chi, or Great Ultimate, of the I-ching or Book of Changes. As such it too became represented by the well known t'i- chi symbol. The t'i-chi is circular and is comprised of two tear or fish shaped figures, one black and the other white, which symbolise yin and yang, the two creative energies of the Tao. The presence of a white yang dot in the black yin symbol, and a black yin dot within the white yang, indicates the complementary and mutually transformative nature of the two energies.

The historical Lao-tzu is often depicted riding on a water buffalo and carrying a book, the Tao-te ching, thus illustrating his journey to the west. He appears as a self-contained and relaxed old man, his wisdom and longevity suggested by his white beard, bushy eye-brows, and prominent nose and long ears. These physical features are retained in Lao-tzu's divine form, T'i-shang Lao-chun, but here he is shown seated on a throne and his bearing and attire are correspondingly regal and majestic. In this form he often holds a magical palm-leaf hand fan which he uses, among other things, to help people attain immortality.


Not including the followers of Religious Taoism, there is no organised group of any note devoted to the study of the Tao-te ching. However the text continues to receive in China, as it has always done, the attention of the individual thinker, such as the philosopher, the poet, and the mystically and religiously inclined. Since its translation into European languages the Tao-te ching has captured the imagination of similar parties in the West.

Headquarters/Main Centre

Following the account of the Han Dynasty historian Ssu-ma Ch'ien, Lao- tzu's birthplace is held to be the village of Po chou, near the city of Lu-i in eastern Honan Province. Unfortunately during the time of the Cultural Revolution the statuary of the temple there was destroyed, while the temple itself has been appropriated for other than religious uses.

The Tao-te ching and Lao-tzu

Related Articles:
Taoism - Religion or Philosophy?
Tao, (Great Mother) is an entirely comfortable and universal idea
The Tao-te ching and Lao-tzu
Qi is a Chinese term that is translated as breath, vapour, and energy
Taoist concepts of the subtle body and centers

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)

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.