"Thus ... to speak of the Holy Spirit as male is a distortion of the actual languages of the Scriptures"
"If one researches the words for "Spirit" in Hebrew and Greek, one will find that in Hebrew it is actually a feminine word, and in Greek it is neuter, having no specific gender association. Thus, the choice among orthodox and fundamental Christians to speak of the Holy Spirit as male is a distortion of the actual languages of the Scriptures. Recognizing this, when the model of the Holy Trinity is used among Gnostic Christians, the Holy Spirit is spoken of as female and is often called The Mother Spirit...
There are no images of God the Father in Sophian tradition. The Father represents the transcendental aspect of God, which is formless, nameless, and only known through God The Mother, which is the immanent aspect of God. The Father is the Great Unmanifest and The Mother is All Manifestation. Thus, the Divine Mother is God ever near to us—as near as our breath, the beat of our hearts and our very bodies, material and spiritual. She is the All-in-All according to Sophian teachings, and being the matrix of creation and the archetypical principle of form, images of The Mother abound."
Tau Malachi, Living Gnosis
Llewellyn Publications (Sep 8 2005), pp. 81-2
"Grammatical nonsense but evidence of the theological desire to defeminize the Divine."- Lucy Reid
"Rooted in the Hebrew Scriptures and flourishing in a patriarchal culture, Christianity developed its own negative attitudes towards women and the old religion of the Goddess. At times subtle, at other times brutal, the movement was away from partnership and towards hierarchy, from feminine images of the Divine to strictly masculine ones. Despite Jesus' radical inclusion of women as friends and disciples and his refusal to treat them as second-rate, sinfully sexual, or stupid, his followers quickly established as orthodox an all-male priesthood, a masculine Trinity, and a theologically expressed aversion to women...
And in Syria, where for four hundred years the word Holy Spirit was ruha, a feminine word derived from the Hebrew ruach, and where the Holy Spirit was described as Mother, complementing the parental imagery of Father and Son in the Trinity, the association of feminine language with heresy led authors to assign masculine gender to the word—grammatical nonsense but evidence of the theological desire to defeminize the Divine."
Lucy Reid, She Changes Everything
Continuum (2005) pages 32-33
“Is God a "She"? J�rgen Moltmann thinks so! Moltmann believes the Holy Spirit should be referred to with feminine attributes and names, such as "she" or "her" or "mother". This may be alarming to some evangelicals today, especially those use gender-inclusive languages for the purpose of scrubbing feminism out of the bible (compare the translation of Romans 16:7 in the ESV to the NRSV). Divine Femininity appears frequently in the bible and in Church History: The apostles describe themselves as "nursing mothers" (1 Thess 2:7) and God himself as well (Isa 49:15), and Jesus also in a maternal reference to Jerusalem like a mother hen (Matt 23:37). A simple search of the Bible reveals that the Divine Femininity appears frequently!
In the following quotation from Moltmann's The Spirit of Life: A Universal Affirmation, several examples of feminine and maternal images of God are discussed in a polemic explaining why Moltmann believes that the Holy Spirit should be "termed a 'feminine' Spirit." Moltmann's famous for his Social Doctrine of the Trinity, that sees the three persons of the one god as a society, emphasizing the three over the one, and the Divine Femininity brings the Trinity closer to the analogy of a nuclear family, such that the Father, Son and Holy Spirit are familial understood as the Father, Mother and Son. "In Trinitarian theology, the image of the divine family raises the Spirit to the same rank as the Father, and puts the Spirit before the Son."
Understanding the Holy Spirit as a feminine Spirit brings Feuerbach's criticism of the Divine Family as a projection of the human family, that Moltmann begins to address below but requires more discussion. Additionally, does this Divine Femininity open the door to an affirmation of Mariology as exemplified by Roman Catholicism and Eastern Orthodoxy?
Even if these two questions produce new problems, the strength of Moltmann's position is that his overthrows Trinitarian Patriarchy. Moltmann sides with the Eastern Orthodox's rejection of the filioque, because the Filioque subjugaftes the Holy Spirit to the Son, where in the East, the Son and the Spirit are two hands of Father as Irenaeus imagined. In Moltmann's view, the Holy Spirit is not subjugated to the Son or the Father, because the Holy Spirit appears besides the Father as the Divine Mother of the Divine Family, such that the Father and the Holy Spirit (as Mother) exclude both Patriarchy and Matriarchy. Both the Father and the Mother are hence liberated, and they are liberated in the Son (Jesus Christ), such that the Son (Jesus Christ) also is not subjugated to the Father or Mother (Holy Spirit).
If these experiences are thought of as rebirth or as being born again, this suggests a singular image for the Holy Spirit, an image which was quite familiar in the early centuries of Christianity, especially in Syria, but which came to be lost in the patriarchal Roman empire: the image of the mother. If believers are 'born' again from the Holy Spirit, then the Spirit is 'the mother' of God's children and can in this sense also be termed a 'feminine' Spirit. If the Holy Spirit is 'the Comforter' (Paraclete), it comforts 'as a mother comforts'. In this sense it is the motherly comforter of believers. Linguistically this again brings out the characteristics of the Hebrew expression 'Yahweh's ruach'.
The earliest testimonies are probably to be found in the Gospel of Thomas: 'He who will not love his Father and his Mother as I do, cannot be my disciple. For my mother gave me life.' In Jerome we find a quotation from a Hebrew gospel: 'When the Lord came up out of the water, the whole wellspring of the Holy Spirit came down and rested on him, and said to him: "My Son, in all the prophets I awaited thy coming, so that I might rest in thee. For thou are my rest, thou my first-born Son, who reigneth in eternity."' The Hebrew gospel has passed down the following saying: 'Then my mother, the Holy Spirit, seized me by the hair and bore me away to the great Mount Tabor.' In the Christian-Gnostic 'Hymn of the Pearl' (in the apocryphal Acts of Thomas), the Trinity consists of God the Father, the Holy Spirit as Mother, and the Son. In the Syrian version of the poem we find the prayers: 'Come merciful Mother' and 'Come, giver of life'. The Holy Spirit is also addressed as 'Mother of all created being'. In the Greek translations of these Gnostic text, 'Mother' is then often already replaced by 'Holy Spirit'.
Right down to Irenaeus, there was a struggle in the mainstream church against the Gnostic-Christian congregations, and this opposition also extended to feminine images of God, especially in the Roman empire. But among the Syrian Fathers this language held its ground. Aphraates is an early witness. In order to justify his problematical ascetic and celibate way of life, he said: 'Why does a man forsake father and mother when he takes a wife? This is the explanation: as long as a man has no wife, he loves and reverences God his Father and the Holy Spirit his Mother, and has no other love. But when the man has taken a wife, he leaves this Father and Mother of his, and his heart is fettered by this world.' The typically semitic, motherly form of the Holy Spirit can also be found in his view of the Paraclete.
The famous Fifty Homilies of Makarios the mystic come from the sphere of Syrian Christianity, and they inspired and influenced both the Orthodox churches and the churches of the West. The real author was in fact the theologian Symeon of Mesopotamia, who was a Messalian, not the desert father Makarios. These homilies talk about 'the motherly ministry of the Holy Spirit', using two arguments. 1. The promised Comforter (the Paraclete) will 'comfort you as a mother comfort's (here John 14:26 is put together with Isa 66:13); and 2. Only the person who has been 'born anew' can see the kingdom of God. Men and women are 'born anew' from the Spirit. They are 'children of the Spirit' and the Spirit is their 'Mother'. These homilies were translated into German in the seventeenth century by Gottfried Arnold, and were widely read in the early years of Pietism. John Wesley was fascinated by 'Macarios the Egyptians', and August Hermann Francke gave extensive treatment to 'the motherly ministry of the Holy Spirit' in his treatise on nature and grace. For Count Zizendorf, this perception was a kind of revelation, and in 1741, when the Moravian Brethren founded their community in Bethlehem, Pennsylvania, he officially proclaimed 'the motherly office of the Holy Spirit'. In 1744 this finding was elevated to the rank of community doctrine.
By doing this, Zizendorf made the divine Trinity, conceived according to the pattern of a family, the prototype for the community of brothers and sisters on earth: 'since the Father of our LOrd JEsus Christ is our true Father, and the Spirit of JEsus Christ is our true Mother; because the Son of the living God . . . is our true Brother.' 'The Father must love us and can do no other, the Son, our brother, must love souls as His own soul, and must love the body as His own body, because we are flesh we are flesh of His flesh, bone of His bone, and He can do no other.' The biblical grounds Zinzendorf contributes was inspired by the era of 'sensibility' - the cultivation of the feelings - which was now beginning. What is motherly about the operations of the Spirit can be sensed in its tenderness and sympathy: '. . . they are driven forward by a certain tender Impulse, through Delight in the matter, through a blessed Attraction which souls feel for this and that thing, through a Sympathy which they also discover in themselves, and yet the awareness of the Savior and his Image is the concept. Paul Gerhardt describes the leadings of the Spirit in much the same way as a guiding 'with motherly hand' ('Mit Mutterh�nden leitet er die Seinen st�ndig hin und her . . .').
The metaphor of rebirth or new birth makes it seem natural to talk about an engendering Deity. Here God is experienced, not as the liberation Lord but as 'the well of life'. Giving birth, nourishing, protecting and consoling, love's empathy and sympathy: these are then the expressions which suggest themselves as a way of describing the relations of the Spirit to her children. They express mutual intimacy, not sovereign and awful distance.
In Trinitarian theology, the image of the divine family raises the Spirit to the same rank as the Father, and puts the Spirit before the Son. Unless, like Ludwig Feuerbach, we wish to cast the image aside altogether as a pure projection of a family idyll, it does offer interesting corrective possibilities, if we compare it with the other pictures of the Trinity - Irenaeus's image of the One God with two hands, for example.
But more important than these speculative possibilities is the new definition of what it means for human beings to be the image of God. If the Trinity is a community, then what corresponds to it is the true human community of men and women. A certain de-patriarchalization of the picture of God results in a de-patriarchalization of the church too.
Of course by calling God the Holy Spirit 'Mother' we are merely putting parallel to the 'Father' another power as primal source. Psychologically speaking, inward liberation from the mother is as much a part of human development as emancipation from the Father. Like Israel's prophets, Christianity actually replaced the patriachal and matriarchal powers of origin by the messianism of the Child, as the bearer of hope and the beginning of the future. 'Unless you become like children, you will never enter the kingdom of heaven' (Matt 18:3). But this is not brought out by the patriarchal or matriarchal image of God.”;
Moltmann, J�rgen. The Spirit of Life: A Universal Affirmation.
Trans. Margaret Kohl. Minneapolis: Fortress, 1993. 157-60. Print.
“Fortunately, contemporary feminist scholarship provides a way to resolve Jung's difficulties and simultaneously deepen his basic insights. The feminine Wisdom or Shekinah the Old Testament says was with God from the beginning, feminist scholars point out, functions like the Holy Spirit or Paraclete of the New Testament, shares its symbolism of the dove, and is specifically referred to as God's 'holy spirit from above' in Wisdom 9:17-18.
Neglecting the similarity of Wisdom to the Paraclete did not of course begin with Jung. It began with those early Christians who sought to give intellectual respectability to Hebraic-Christian myth by reformulating it in terms of Hellenistic philosophy. The actual denigration of Wisdom, however, commenced before Christianity with Philo-Judaeus and other Alexandrian thinkers who, bowing to the era's intellectual fashions, concluded that feminine attributes lessened God. God's dignity, these philosophers insisted, required him to be all male no less than all good and powerful.
Anxious to protect the masculinity of their God, the church fathers declined to meld the Judaic wisdom figure with its natural successor, the Paraclete, which would have made one member of the Godhead feminine.”
James P. Driscoll, The unfolding God of Jung and Milton
University Press of Kentucky (1992) p. 88
Note: If by 'gender' is meant grammatical gender, the gender of 'Holy Spirit' varies according to the language used. Thus the grammatical gender of the word 'Spirit' is masculine in Latin (Spiritus) and in Latin-derived languages such as English (Spirit) or German (Geist). In the Semitic languages such as Hebrew (Ruah), Arabic (Ruh, Rooh, Ruh-ul-Qudus), Aramaic (Ruha, Ruho) and its descendant Syriac (Ruha), it is feminine. In Greek it is neuter (Pneuma). When grammatical gender in a particular language is confused with physical gender, the Holy Spirit is thought of, within that language, as male, female or neither.
The Holy Spirit: The Feminine Nature of God
“If you study the words of Jesus, you will find He seldom addressed current issues of the time. His teachings were eternal. They addressed who we are, how we are to treat each other, and how we can have an intimate relationship with God."
"His [God's] greatest tool in revealing Himself to me is the Holy Spirit. Without the Holy Spirit working in my heart, I could not understand the things of God, and I would never have come to the understanding of the Holy Spirit being the feminine nature of God."
...God has used my pastors and many authors and speakers to bring me to this understanding of who He is. I am not saying I know all there is to know about God. I am still on my journey and I will not see Him clearly until I meet Him face to face. However, God wants us to seek Him and He reveals more and more of Himself to those who do.
His greatest tool in revealing Himself to me is the Holy Spirit. Without the Holy Spirit working in my heart, I could not understand the things of God, and I would never have come to the understanding of the Holy Spirit being the feminine nature of God. There is no gender in heaven, but each person of the trinity clearly has a different nature and function. By understanding this difference and by accepting that the earthly family is a reflection of this godly relationship, we can better understand the nature of men and women and apply this understanding to our human family and relationships.
Man was created for relationships, and if our relationships are not healthy and fulfilling, life has no real value. Through a clearer understanding of our intrinsic nature, we can better interpret the world around us and find that place of comfort and fulfillment we all desire.
As I came to this understanding of the feminine nature of the Holy Spirit, it seemed so obvious. Scripture and other historical writings support this truth. Has God chosen this particular time to bring back the knowledge of this aspect of His nature to His followers, or have believers deliberately chosen not to put forward a truth that is contradictory to traditional translations? I do not know why He revealed this to me or lead me to write about it, but I do know I have to obey His leading and His purpose for my life. I want the abundant life He promises, and it is not available to me if I am not willing to obey Him.
Most Christians today rely only on the Bible and current Christian writers and teachers for their understanding of God and as their reference for Christian living. The Bible truly is an amazing and even supernatural book. I believe it is the inspired word of God given to us so we can know Him and learn to live a life pleasing to Him. As Hebrews 4:12 says, the word of God is living and active. If you long to find God, He can be found through study and reflection on his word. If you have a problem, the solution is there if you search for it.
The Bible is a book that is just as pertinent for us today as it was when it was first compiled. It was written for all times and for all people. If you study the words of Jesus, you will find He seldom addressed current issues of the time. His teachings were eternal. They addressed who we are, how we are to treat each other, and how we can have an intimate relationship with God. Man has not changed. We have the same needs and weaknesses man had two thousand years ago. We have the same longings for peace and purpose. Jesus addressed not only our basic human nature, but also our spiritual nature. What He had to say is as important for us today as it was for the people of biblical times.
I believe the Bible is the word of God and that the Spirit of God inspired the original writers, but I also believe there have been some mistranslations over time. I believe parts of the Bible were written addressing specific situations and problems of a particular time. God meets us where we are, and this needs to be taken into consideration when studying scripture.
There are many other writings that are valuable for information and clarification of the things of God. The Apocrypha is a group of books written between about 300 BC and the birth of Christ. Most of them were originally written in Greek and were included in the original Septuagint or Greek translation of the Old Testament. They were considered canon by the early church and also included in the first Latin Bible, the Vulgate, edited by Jerome in 400 AD (2, Harrop). The Vulgate became the authorized Bible of Western Europe and England for the next 1000 years. The Puritans of the 1600s were the first to request Bibles without these books. Within the last 200 years, they have been eliminated from Protestant Bibles. They are still found in the Catholic Bible and are also valued and used by Orthodox Christians (3, Goodspeed).
There are other writings by the Apostolic Fathers, the early church leaders, that are very important for understanding church history and the origins of our Christian traditions. I believe they can be used to better understand Judeo and Christian beliefs that have been lost or eliminated for different reasons. There are also many writings that have been determined to be part or all myth.
Some of these writings may have been inspired by God or possibly none of them were. I have not approached them as inspired, but I do believe they can be used to verify and clarify ideas and beliefs found in scripture. They definitely reflect the beliefs of early Christians.
In late 1996, I sent a letter to four radio evangelists that I respected and listened to regularly asking if the Holy Spirit could be feminine. I found the response from their ministries quite interesting. One did not respond at all, one sent a form letter not addressing my question and the third criticized me for concluding that the qualities of God and the relationship within the Godhead can be used to define the relationship between husbands and wives. One of the four agreed that God "contains male and female concepts" and admitted the possibility that the Holy Spirit could be the feminine nature of God.
What is so interesting to me is that this corresponds to the parable of the sower. Only one in four who hears the word of God understands it and continues in it to produce a godly life. The truth is important to God, and through the Spirit of Truth, or the Holy Spirit, He will reveal it.
I have used many sources to substantiate this truth, but I am sure there is much more evidence that can be considered. One of the goals of this book is to initiate a dialogue among Christian leaders and theologians addressing this aspect of God. Jewish theologians should be included since much of the evidence originates in the Old Testament.
This book is not just for Christians and those who follow Jehovah God. It is based on the Bible and other Christians writings, but it reflects truths that are inherent to mankind. The Bible reveals these truths, but they are also recognized by the study of human nature. The understanding of our God being both male and female is life changing and will affect society around us. Every person should have an interest in the truths put forth in this writing.
I believe promoting the masculinity of God and eliminating His feminine nature has done not only women, but also mankind in general, a great disservice. It has negated the important position of women in the home, church and society. The result was the women's liberation movement which strived to make women the same as men and to give women the same position as men. I believe women have a wonderful, God-given position that is equal to but different from men. I pray one of the things this book accomplishes is giving all women a sense of self-worth and value that Jesus promoted while He was on this earth.
I write this at a time when our world is torn by religious conflict and violence, not only between Christians and Muslims and differing sects of Islam, but also between the religious and non-religious. There is so much hate that spurs this on. The only way these factions can live in peace is by allowing love to influence and soften differences. For this to happen, women have to step into their god-given roles that can influence every situation. I believe the nature of the woman, being the weaker vessel (physically), but the stronger relational love-giver, is the catalyst that can resolve the violence in our families and the world. This is especially pertinent in the Muslim world where the influence of women has been repressed. They need to teach their children about love and peace and the devastating results of hatred and revenge.
...A greater goal of this book is to inspire others to seek God and His true nature. The entire Bible was written and compiled to help us know Jehovah God, the God of Abraham, Isaac and Jacob. It is only through knowing and loving God that we find peace and fulfillment in this life. The more accurate our understanding of who He is, the more mature and productive our relationships with Him can be...”
Patricia Taylor, The Holy Spirit: The Feminine Nature of God
Iuniverse Inc (Sep. 24, 2009) [Excerpt, Introduction]
 Clayton Harrop, Holman Bible Dictionary, (Nashville: Holman Bible Publishers, 1991,) p.69.
 Edgar J. Goodspeed, The Apocrypha, (New York, NY: Vintage Books, A Division of Random House, Inc., 1989,) p.v.
Why is the Holy Spirit the Divine Feminine?
&idquo;Before we begin with our understanding, we need to assure everyone first of all that what we say concerning the Holy Spirit being the Divine Feminine does not have to be accepted. We are not proclaiming a new dogma of faith that must be believed. But we will say that if we wish to grow spiritually in love for the Persons of the Godhead we will find this awareness a tremendous help.
Also, when we speak of the Divine Feminine we are not speaking here of physical human sexuality or sex in the Trinity, the Godhead, but we are speaking of the characteristics of masculinity and femininity.
Attributing masculine and feminine characteristics to God has a long tradition in man's history, and neither is it what mankind has attributed to Him, but rather what He has attributed to Himself. Many religions and people today still have problems allowing the feminine as a Person to be present within the Godhead, but they have no problem allowing it as a part of the Godhead, that is, the essence of God.
We read in Genesis that God created us in their image and likeness. Male and female they created us. As male and female human beings we instinctively know how to form a family. It consists of a father, mother and children. As Christians we acknowledge that when we are baptized we are baptized into the Family of our Father. So, human and spiritually speaking we express in our living exactly the way that They made us, namely, to their image and likeness.
But, if we are made to their image and likeness, that image and likeness has to be expressed in more than just their essence as God. Genesis used the personal pronoun "we" to express this action. Therefore, there is more to the Godhead than just the Godhead, than just divine power and energy.
It was Jesus who revealed to us that there were three persons in the Trinity. He told us that the first person was our Father and that He was the Son. Now, if we have a Father and Son, there must be a Mother. But the only person left in the Trinity is the Holy Spirit.
Therefore, the Holy Spirit must be God the Mother. Again, we cannot omit the basic fact that Genesis says that They made us to their image and likeness, which is to say, not only in their essence as God but also as Divine Persons.
When we look at all the passages in Scripture concerning the Holy Spirit we notice that the activities are always those that pertain to women. For example, the Holy Spirit gives birth, nourishes one's soul and spirit, and is involved in the formation of the person.
The Holy Spirit gave birth to us at baptism. That's why we become children of God. The Holy Spirit gave birth to the church on Pentecost. The Holy Spirit raised Jesus from the dead, giving him life again. This characteristic of giving birth is not attributed to the Father or to the Son. It is exclusively the work of the Holy Spirit, and that is a function of femininity.
The Holy Spirit feeds us with the food of the Father's creation and of Jesus' life of Love. She forms us with her gifts of the Spirit. She molds us into beautiful children of Their Family, the Family of the Father, Sophia and Jesus. These are feminine characteristics and they refer only to Her, the Holy Spirit.
And so, it is for these reasons that we have come to know the Holy Spirit as the Divine Feminine of the Godhead. We cannot allow the grammar of language to block this awareness. It is true that in most languages "Holy Spirit" is masculine, but it is also interesting to note that in Hebrew it is feminine.
There is also good evidence that shows one of the old manuscripts of the gospel of John using the pronoun "she" to refer to the Spirit. Was that change in transcribing the gospel done accidentally or purposely? We don't know.
All this is especially good news for women. Now they can know and understand that there is a Person of the Trinity that is like them, that not all three of the Persons of the Trinity possess masculine characteristics.
For centuries women have heard from church ministers that they are to be like Jesus, and they instinctively knew how to handle that teaching. They simply sought only to acquire the feminine virtues of Jesus.
Still, that did not really satisfy their natural desire to be a complete part of the Persons of God since they too were made to the image and likeness of God. But with this awareness of the Holy Spirit as the feminine Person of God all things will change. They will know that when they speak to Her, She will understand them because women understand women. Now, they can relate personally to someone higher than Mary, the mother of Jesus.
As we stated in the beginning, no one needs to accept this, but if it does touch something deep within do some investigating on your own and search your heart's response. We assure you that once you meet and know the Holy Spirit as the Divine Feminine you will never regret it. May these thoughts lead you to a deeper love relationship and devotion not only with our Father and Jesus, the Son, but most of all with the Holy Spirit. Amen.”
Sophia, the Holy Spirit, the Divine Feminine
La Ermita - The Hermitage, Inc., 239 Orange St., Macon, Georgia, USA 31201, pgs. 12-14.
The Paraclete Shri Mataji “Now people, Christianity is another absurd thing they teach, that there is the Father and the Son and the Holy Ghost but not The Mother. How can you have a Son and a Father without The Mother, can you? It is absurd but all intelligent people accept it and seriously talk about it.
And Holy Ghost is a mystery. "Don't talk about Holy Ghost. It's a mystery" because, to say that Mother has a part to play, is too much for them because in Christian religion, so called, they don't have any place for the women to become the priest or anything.”
New York, USA—September 17, 1983
The Paraclete Shri Mataji “But it can be very clearly explained that this is the power of the Primordial Mother. We have the Father and we have the Son, but what about The Mother? Have you heard of a father and a son without The Mother?
So this is the Primordial Mother who is the Holy Ghost, and She is the one reflected within us as the kundalini in the triangular bone.
Now, this triangular bone is very important because it was called by Greeks as sacrum, meaning 'sacred'. So they knew about it, that there's something sacred lying in this place which is a power, or maybe they knew it was the Holy Ghost. Whatever it was, they knew, because they called it the sacrum bone.
Now within us there are seven centers, as I explained to you yesterday in Bristol, that we have seven centers within us which are subtle centers. Now these centers exist within us. But you can ask Me, "Mother, why should we believe?" Ah, you should not, you should not believe Me, but take it scientifically as a hypothesis. And if I prove it to you, then you will know that what I'm saying is true.”
Public Program, Bath, U.K.—August 7, 1984
The Paraclete Shri Mataji “Now we see the flowers, we take them for granted. We see the flowers becoming the fruits, we take them for granted. All living work we take for granted. We take it for granted, because we cannot do it. Human beings can't do it. It's the living power that does it.
So as a result of this awakening within us, a new awakening, you become one with that Divine Power, which is All-Pervading, which we call as the Cool Breeze of the Holy Ghost. We start feeling, actually, in our fingers, the cool breeze, and also from our head, a cool breeze coming up.
We can do all kinds of manipulation like jumping, dancing, but we can't take out cool breeze from our head, can we? This is real baptism. This is what was said, that you are to be born again, not just by taking a certificate that you are born again. Christ has clearly said, "You'll be calling Me, 'Christ, Christ,' I won't recognize you".
In the Koran, this Kundalini is called as Asas and the All-Pervading Power is called as Ruh. In the Indian scriptures, it is called as Chaitanya Lahari. In Zen or any kind of real religion there is the mention of this. The Tree of Fire described is the same and that 'I will appear before you like tongues of flames' also are the chakras, the centers.
But all those who say that they are responsible for religion have not been able to do exactly what has to be done, because one should have Divine authority to give you the second birth and unless and until there is Divine Authority, the Kundalini knows the person who has to do the job, and otherwise She never rises.
On the contrary I've read some books about Kundalini with very confused people who say that if you have Kundalini awakening it is very dangerous. Kundalini is the reflection of the Holy Ghost.
And who is Holy Ghost? Holy Ghost has to be The Mother, the Primordial Mother. For example, you can not have a Father and a Son without a Mother. Can you have such an absurd thing? The Holy Ghost has to manifest now, the time has come.”
Public Program, Rome, Italy—September 8, 1983
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