Thomas purports that Jesus was an exemplar of God, but not God Himself



"At the center of Beyond Belief is what Pagels identifies as a textual battle between The Gospel of Thomas (rediscovered in Egypt in 1945) and The Gospel of John. While these gospels have many superficial similarities, Pagels demonstrates that John, unlike Thomas, declares that Jesus is equivalent to"God the Father"As identified in the Old Testament. Thomas, in contrast, shares with other supposed secret teachings a belief that Jesus is not God but, rather, is a teacher who seeks to uncover the divine light in all human beings. Pagels then shows how the Gospel of John was used by Bishop Irenaeus of Lyon and others to define orthodoxy during the second and third centuries. The secret teachings were literally driven underground, disappearing until the Twentieth Century. As Pagels argues this process"not only impoverished the churches that remained but also impoverished those [Irenaeus] expelled." "

Seekers Welcome Here, October 28, 2003
By Robert J. Hard (Norwalk, CT United States)

Elaine Pagels is not a minister and not a theologian. She is an historian of religion at Princeton, whose ouvre since grad school at Harvard has been the"gnostic gospels," in particular the cache of texts and fragments found in a jar in Nag Hamadi Egypt in 1945. The jar had been buried somewhere around 360 A.D., most likely to preserve for the future a body of works that had been banned as heretical by the then-emergent orthodox Christian Church.

Needless to say, defenders of orthodoxy have been less than thrilled by the prospect of having to defend themselves against what they must have believed was, quite literally, a dead letter. The sharp tones of offended orthodoxy are evident in many of the reviews of this book found on this site, but that's really their problem, not Pagels's. If you are seeking after a glimmer and a hint of an alternative Christian path, an alternative to what Catholicism and its spin-offs offer, this might be a good place to start.

As an historian, Pagels takes a bold and risky step when she begins her book with a personal narrative of a parent's anguish at the prospective death of a child. It was this anxiety and anguish that led her into a church not as an academic analyst, but a customer, as it were. Still, she could not suspend her scholarly curiosity as the process of a faith reaffirmed unfolded.

Some reviewers have made the outrageous charge that Pagels is anti- Christian. Having just put down the book, I find this charge ludicrous. It would be true only if"Christian"Is defined as someone who accepts without question a particular interpretation of a particular text with no possibility of there being anything else ever.

In any event, Pagels's personal journey takes up only a couple of pages of a good-sized work, the thrust of which is an examination of why the organized church selected a few of the many texts available as the sole authoritative texts for what would become the New Testamant.

Most of this paring down, it turns out, was the work of one man, Iraneous, Bishop of Lyons, in the early second century. A survivor of widespread anti-Christian purges, Iraneous's mission was to try to unify the scattered Christian communities of the Mediterranian basin. Presumably, the idea was that there would be strength in numbers, and more particularly there would be more strength among the Christians if their tendency to argue with eachother and form splinter movements were curtailed. To this end it would be greatly advantageous if the authorities on which they based their disagreements were narrowed to a few—hence the need to select what amounted to a"best of"Album of early Christian writings.

From a doctrinal standpoint, Iraneous selected the Book of John as the most important of the gospels, and placed it first in front of Mathew, Mark and Luke. Iraneus's belief in the authority of John, and the take on Jesus it encompasses, has been the basis of orthodox belief ever since. Most particularly, it is the idea found in John— and no where else in the Bible—Jesus the man was none other than God Himself. With Jesus as the sole earthly instance of the divine, access to the divine can be had only through faith in Jesus, and by extention, the church that holds that view.

It is this core belief that became embodied in the Nicean creed and all subsequent Chrisitan orthodoxy, but as Pagels points out, it was certainly not the view of the majority of Christians who were contemporary with Iraneus.

Most clearly in opposition to the Jesus-is-God view (a view that both traditional Jews and many if not most early Christians would have found blasphemous) was the so-called book of Thomas. Thomas purports to lay out sayings of Jesus, sayings that taken together stand for the idea that Jesus was an exemplar of God, but not God Himself. Moreover, the individual can access the divine through deep reflection and Christian community rituals. Unspoken here is the critical question: So who needs an organized church?

True, in many of Pagels's quotes from Iraneus,the man comes across as a pompous prig who purports to speak for the common man. He also seems to have had a tough time seeing women who had had spiritual awakenings through gnostic ceremonies as anything other than"that stupid woman"etc. He also justifies his choice of there being only four"true"gospels on the basis of there being only four winds. Quid est demonstrandum. However, Pagels also reveals him to be a man of extraordinary bravery, patience and tenacity. That the hideous sufferings inflicted on the early Chritians by the Romans would, a few generations later, be inflicted on"heretic"Christians by orthodox Christians can not be laid at Iraneus's door. That kind of viciousness flows from orthodoxy itself, not the things that people are orthodox about.

What I found somewhat disappointing was not that Pagels tends to hang Iraneous with his own words so much as her failure to hang him high enough. More particularly, I wanted to read a lot more about Thomas (or at least, what's in Thomas), and the book would have benefitted greatly from having the whole Thomas work included as an appendix. Instead, she kind of meanders off in her lucid and erudite way into discussions with progressively less punch, as informative as they are.

While Pagels suggests that it was doctrine alone that kept Thomas out of the New Testament—particularly the idea of finding the divine within—I think there was a rather more obvious reason. The other gospels are narratives of the life of Jesus—Thomas is simply a group of sayings with no story, no structure, no life of Jesus to tell to the converts. As such, it could only serve to raise uncomfortable questions, the last thing the early church founders wanted.

I was also disappointed that Prof. Pagels did not put more time into the question of John's historicity. Although Iraneus believed that John was written by Jesus' actual disciple John, I think a good case can be made that John's author lived at least a generation later. Yet Pagels never picked up that particular gauntlet. In sum, I'd give this book a B+ on the scale of fulfilling the promise of the jacket copy. It earns an A for what it has done to refresh me on my own spiritual journey.




An illuminating study of Christian history and Gnosticism,
November 15, 2003
By Joseph H Pierre"Joe Pierre" (Salem, OR USA)

I met Dr. Elaine Pagels when she was a professor at Barnard College, in the mid-seventies, when Dr. John Cantwell Kiley and I made a trip together to New York City. We had each read her (then) new book, The Gnostic Gospels. She was one of the group of scholars who translated the Nag Hammadi scrolls, found in the Egyptian desert in 1945, and so we met her in her office for a brief discussion.

Dr. Pagels is a serious, recognized scholar of early Christianity and its literature and history, and she now teaches at Princeton.

This book describes the early schisms between what was to become the orthodox Catholic (universal) Christian church and the ones called the"Gnostics." The main difference between them is the position of the gospel attributed to John, and that (Gnostic gospel) attributed to Thomas. John's version claimed that Jesus (the Greek name of the Jewish teacher named Yeshua, or Joshua) was identical with God—literally, God descended to earth in the form of a man—which both Jews and most early Christians would have considered blasphemy, and Thomas' version, which implied that any person could experience God directly, essentially without the need of a priest, bishop, or pope to intervene in the process—a view abhorrent to the organized church which had established such a hierarchy, and in later centuries thrived by selling dispensations and maintaining power over the multitude through tithes and threats of excommunication.

The actual"canon"of the scriptures, declaring some to be inspired by God and discarding others as heretical was decided at the Council of Nicaea, where scholars empowered by the Christian Emperor Constantine, whose wish it was to settle the differences between the many Christian sects, and create one orthodoxy for everyone, made the fateful decision. As a result, the Gnostic writings were declared heretical, and ordered destroyed. It was nearly successful: for hundreds of years, virtually the only evidence of their existence was the animosity in writings of non-Gnostic writers attacking them—until 1945 when a clay jar full of scrolls was found, well-preserved, in the Nag Hammadi desert of Egypt by an Egyptian shepherd.

The word gnosis translates to a deeper wisdom, or knowledge of a spiritual truth previously accepted by faith alone, and described the acceptance by the Gnostics of the premise that man needs no intermediary to have the experience of union with God. This has been the stance of many Hindu Vedas (scriptures), specifically the Advaita Vedanta, and the most advanced Hebrews and followers of Islam, for centuries. The Hindu saying," Tat tvam asi"translates to"Thou art That," and elsewhere clearly states that the individual soul is not different than the soul of God. The Advaita Vedanta (the last of the Vedas) claims that there is only one soul in existence, which plays all of the parts in the universal dance.

Johannes"Meister"Eckhardt, a Catholic priest, was preaching much the same message, and for his heresy was summoned to Rome for punishment. Fortunately, perhaps, for him, he died on the way. Throughout human history there have been many who have had the experience, which many call"enlightenment," of coming to acknowledge that they are one with God. One such, of course, was Siddhartha of Gautama, better known as the Buddha. In more recent times, in the United States, we were blessed with a man named Alan Watts. One of his books is called, The Book: The Taboo Against Knowing Who You Are.

I recommend all of his writings to you.

This book contains not only the translation of the Gospel of Thomas from the coptic (ancient Egyptian) but, perhaps most important, the scholarly, enlightened commentary upon it by Dr. Pagels. If you have an interest in this subject matter, it is indispensable to your library.

Joseph (Joe) Pierre
author of The Road to Damascus: Our Journey Through Eternity and other books


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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


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

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


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

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


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

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


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

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


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

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

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


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

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


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

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


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

THE MOTHER: Messiah-Paraclete-Ruh


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

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


The Paraclete Shri Mataji (1923-2011)

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

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

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

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

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

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


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

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

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

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


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

THE MOTHER: Messiah-Paraclete-Ruh-Devi


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

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


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

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

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





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