Yoga Methods in Christian Mysticism

A.M. Halliday
"In the Bhagavad Gita the mind is likened to the flame of a lamp and, remembering the time at which this classic was written, it is no doubt an oil lamp which the author had in mind. Like a flickering flame, the thoughts of the irresolute, those who have not controlled and restrained their minds, are said to be many-branched and endless. In other words the flame flickers, caught in every draught of wind raised by the roving senses. In this flickering light one cannot see clearly. It is only in a steady bright light, with undistracted gaze, that one really begins to see clearly what is there. In the same way, say the yogis, two things are necessary in preparing the mind for meditation. Firstly the quality of the mind-stuff, which is to say its thought content, has to be refined and purified. The wick must be clean and trimmed, the oil pure. Otherwise the flame is smoky and dim and the lamp becomes blackened by deposits of soot. And, secondly, the mind must be brought under control and focused, like the flame of a lamp in a windless spot. Then it provides what the Gita calls steady knowledge, 'stitha-prajna'.”- A.M. Halliday

Yoga Methods in Christian Mysticism

IN THE CHRISTIAN tradition the spiritual life has been classically divided into three stages, called by the saints and mystics the stage of purgation, the stage of illumination and the stage of union. When one reads the writings of the Christian mystics it is clear what they mean by these three stages. The first concerns the purification of the soul, to render it fit for the spiritual path, the second is concerned with the training of the mind in recollection and contemplation and its progress towards a knowledge of God, and the third describes that state, sometimes called the unitive life, which the greatest of the mystics have attained in this life, where the fullest spiritual perfection which can be achieved while in the body has been attained.

In Yoga exactly the same three elements in the spiritual path are distinguished, but it is important not to be confused by the different terminology, in particular the use of the word 'illumination'. The word 'illumination' is used in the Christian tradition to describe the second stage of the path, the stage particularly concerned with the practice of recollection and contemplation, i.e. meditation. The same word, 'illumination', in the Yoga tradition is used to describe the third or culminating stage of Self-knowledge or God-realisation - what in the Christian tradition corresponds to union or the unitive life. For the yogi, the stage of purgation, the refinement and purification of the mind, corresponds to the stage of the arurukshu, which means 'the one attempting to climb to the steps of Yoga', the second stage of illumination corresponds to the stage of the yunjana, 'the one who is actually engaged in the practice of Yoga', while the third stage of union can be said to correspond to the yogarudha, 'the one who has already reached the highest stages of Yoga'. Different means and methods are enjoined for aspirants at each of these stages. In this short outline it is impossible to cover all this ground, but an attempt will be made to give examples of the close parallels between the teachings of the mystics of both the Christian and yogic traditions in regard to the object of each stage of the spiritual path and some of the key individual practices recommended.

It is at once apparent that both paths insist on the need for purification and refinement of the mind and heart - in other words of the thought and feelings - as a necessary prior qualification for the practice of the inner enquiry into spiritual reality through the higher meditation. In Yoga this is called the acquisition of 'sattva-shuddhi', purity of the mind. And it is acquired through the practice of Karma Yoga (see, for example, Shankara's commentary on the Gita 3.20), benevolent and enlightened action and the acquisition of the sixfold spiritual wealth.

As the Gita says:

Work is said to be the means for the 'rurukshu', the (wise) man who wishes to attain to Yoga; when he has attained to Yoga and become a 'yogarudha', serenity is said to be the means. (6.3)

It is no good thinking that one can dispense with this moral preparation for the spiritual path, because it is an essential pre-requisite. As the Katha Upanishad says:

This true Self cannot be reached through right knowledge by one who has not desisted from evil ways, nor by him who has not a concentrated mind, nor even by one whose mind is not composed. (I.2.24)

Karma Yoga, the practice of benevolent and disinterested action, and the unselfish sacrifice of time and energy for the good of others and as an offering to the Lord, is an important element in the spiritual path. It is part of what is called 'purgation' in the Christian tradition.

The American Cistercian monk Thomas Merton writes in his Seeds of Contemplation:

One of the greatest paradoxes of the mystical life is this: that a man cannot enter into the deepest centre of himself and pass through that centre to God, unless he is able to pass entirely out of himself and empty himself and give himself to other people in the purity of a selfless love.

In the Bhagavad Gita, the sovereign secret, by which one can be liberated from evil, is given to Prince Arjuna by Shri Krishna in the ninth chapter. He speaks of it as the supreme purifier, very easy to perform. And it is clearly a particularly potent and effective way of performing Karma Yoga, based on the recognition that, as the Lord explains: 'By Me all this world is pervaded...all beings dwell in Me' (9.4). The Lord goes on to say: 'The Mahatmas...worship Me with mind turned to no other, knowing Me as the imperishable source of all beings' (9.13). And one is reminded at once of the first commandment to the Christian: 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.' (Mark 12:29-31; Luke 10:27). The words 'with mind turned to no other' exactly parallel this thought. Perhaps few Christians stop to think what the words 'with all thy heart and with all thy mind' actually mean. Note that the love of the Lord is not to be separated from the love of our fellow-men: 'Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.' (Matthew 25:40) Who is our neighbour? Not necessarily the person who lives next door or our near acquaintances. The Good Samaritan was a stranger to the man who had fallen among thieves, but he treated him as he would have wished to be treated himself. (Luke 10:29-37)

The sovereign remedy for man's ills, which the Lord gives in the Gita, is contained in the simple advice:

Whatever thou doest, whatever thou eatest, whatever thou sacrificest, whatever thou givest, in whatever austerity thou engagest, do it as an offering to Me. When one offers to Me with devotion a leaf, a flower, a fruit, or water, that I accept, offered with devotion by the pure-minded. (9.27 and 26)

And the fruit of this simple but all-embracing practice of offering what we do to the Lord, promised in the next verse, is:

Thus shalt thou be liberated from the bonds of action which are productive of good and evil results; equipped in mind with the Yoga of renunciation, and liberated, thou shalt come to Me. (9.28)

If one of even very evil life worships Me, resorting to none else, he must indeed be deemed righteous, for he is rightly resolved. Soon he becomes righteous and attains eternal peace; do thou, O son of Kunti, proclaim that my devotee never perishes. (9.30-31)

Having reached this transient joyless world, do thou worship Me. Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thus steadied, with Me as thy Supreme Goal, thou shalt reach Myself, the Self. (9.33-34)

This is the central message of the Bhagavad Gita with regard to the practice of Karma Yoga and it follows closely the injunction laid down in the first commandment in the Gospel.

Perhaps one of the best examples of this practice, applied in the midst of practical life in exactly the way in which the Gita advocates, is given by the teachings of Brother Lawrence. A lay brother who served in the kitchen of the Carmelite monastery in Paris during the seventeenth century, he made his whole spiritual practice depend on this sovereign secret. He says:

That practice which is alike the most holy, the most general, and the most needful in the spiritual life is the practice of the presence of God. It is the schooling of the soul to find joy in His divine companionship... We search for stated ways and methods of learning how to love God, and to come at last to that love we disquiet our minds by I know not how many devices; we give ourselves a world of trouble and pursue a multitude of practices to attain to a sense of the presence of God. And yet it is so simple. How very much shorter it is and easier to do our common business purely for the love of God, to set His consecrating mark on all we lay our hands to, and thereby to foster the sense of His abiding presence by communion of our heart with His. There is no need of either art or science; just as we are, we can go to Him, simply and with a single heart.* (* From the Practice of the Presence of God.)

Here in Brother Lawrence's teaching we find the same message as in the Lord's words in the Gita:

When someone offers to Me with devotion a leaf, a flower, a fruit or water - that I accept, offered with devotion by the pure-minded.

As Brother Lawrence says, it is not needful that we should have great things to do. The secret of Karma Yoga is to do the actions that we have to do, unselfishly as an offering for the good of all, without concern for the consequences.

George Herbert, who was a seventeenth century parish priest in Wiltshire, makes the same point as Brother Lawrence in his poem 'The Elixir', a title which refers to the mythical elixir sought by the alchemists which had the power of changing all to gold:

Teach me, my God and King,
In all things Thee to see,
And what I do in any thing
To do it as for Thee...

A man that looks on glasse,
On it may stay his eye;
Or if he pleaseth, through it passe,
And then the heav'n espie.

All may of Thee partake:
Nothing can be so mean,
Which with his tincture, 'for Thy sake'
Will not grow bright and clean.

A servant with this clause
Makes drudgerie divine;
Who sweeps a room, as for Thy laws,
Makes that and th'ction fine.

This is the famous stone
That turneth all to gold;
For that which God doth touch and own
Cannot for lesse be told.

With regard to the key practice leading to the purification of the mind, therefore - the first stage of purgation spoken of by the Christians - the sovereign secret prescribed by both the Christian mystics and the yogis is the same. Not to refrain from one's duties in life, but to act in an entirely different way from one's ordinary way of acting. To rob the action of its selfish and individualistic object by doing it as an offering for the good of all. Of course, in both traditions, it is accepted that the individual must desist from evil action. No action is too trivial to be offered and sanctified in this way, but it must be a good action and inspired by love.

Perhaps enough has now been said about the main teachings of both traditions on transforming the outer active life or the practice of Karma Yoga. Let us now look very briefly at some comparable aspects of the inner practice of mind control and meditation. Again we have to be careful not to be misled by the different terms used in the two traditions. For instance, the word 'prayer' in the writings of the Christian mystics is an all-embracing term, covering virtually all the practices of the inner life, including all the stages of meditation, both lower and higher, as well as the introductory practices leading to the control of the mind. It is in precisely this sense that one finds St. Teresa, for instance, speaking of the four degrees of prayer. Nonetheless there are fairly precise terms used in the Christian tradition for particular practices. And it is worth giving some examples of these in order to bring out the parallels with the methods of Yoga.

Let us start with one of the most simple, called by the Western spiritual writers 'vocal prayer'. It involves the constant repetition of a spiritual thought again and again, and it is very comparable to the repetition of the 'mantram' prescribed by the Eastern mystics. In both traditions one finds it recommended that the repetitions should be done with a rosary, so that the number of repetitions of the prayer are counted. One of the best examples of this in the Western tradition is the Jesus Prayer or the Prayer of the Heart, practised in the Russian Orthodox Church. Here the aspirant is told to repeat the formula 'Lord Jesus Christ have mercy on me', saying it aloud with the lips, although quietly, and repeating this many thousands of times until the prayer becomes continuous. As with the mantram in the Yoga tradition, the object is said to be that the prayer will become automatic and will eventually continue even at a time when it is not being consciously said. While at the outset it is recommended that it should be said with the lips, when it has become established through practice over some time, it can be said silently in the heart.

One of the best accounts of this practice is given in the little book The Way of a Pilgrim, the manuscript of which was found in one of the monasteries on Mount Athos. It was written by a member of the Russian Orthodox Church who describes setting out to find out how to obey the injunction of St. Paul to the Thessalonians: 'Pray without ceasing.' He was led first to the teachings of St. Dmitri who wrote: 'The words of the Apostle"pray without ceasing"should be understood as referring to the creative prayer of the understanding. The understanding can always be reaching out towards God, and pray to Him unceasingly.'

But he did not fully understand from these words what the method is by which the understanding can always be turned towards God. How can it never be disturbed and pray without ceasing? With the burning desire to answer this question, he went to a monastery and consulted the elderly abbot about his problem. He was told by him that the main task is to learn how to pray:

The continuous interior Prayer of Jesus is a constant uninterrupted calling upon the divine name of Jesus with the lips, in the spirit, in the heart, while forming a mental picture of His constant presence, and imploring His grace, during every occupation, at all times, in all places, even during sleep.

In this passage one is reminded at once of the verses in the eighteenth chapter of the Bhagavad Gita:

Fly unto Him for refuge with all thy being, O Bharata; by His grace shalt thou obtain supreme peace and the eternal resting-place... Abandoning all [dependence on] righteous deeds, seek Me as thy sole refuge; I will liberate thee from all sins; do thou not grieve. (18.62,66)

The thought is the same, but still the actual practical method has to be learnt. The abbot drew the attention of his enquirer to the instruction by St. Simeon:

Sit down alone and in silence... shut your eyes, breathe out gently and imagine yourself looking into your own heart. Carry your mind, i.e. your thoughts, from your head to your heart. As you breathe out, say: 'Lord Jesus Christ have mercy on me.' Say it moving your lips gently, or simply say it in your mind. Try to put all other thoughts aside. Be calm, be patient, and repeat the process very frequently.

Here we have a practice which could be found in the yogic classics themselves. In the same way the individual who is setting out on the yogic path is given the mantram to repeat inwardly. Many of these mantras express the most beautiful spiritual thoughts. For instance, one mantram means in translation: 'Wherever my mind goes, there I find Thee. Wherever my head goes, it is there at Thy feet.'

The Russian pilgrim in his account describes how he learned to say the prayer of the heart and of the way in which it transformed his life. In one passage he says: 'Sometimes, by calling upon the name of Jesus, I was overwhelmed with bliss, and now I know the meaning of the words: "The kingdom of God is within you.”'

So much for vocal prayer and the repetition of the inner prayer of the heart. But this is only one of the preliminary practices of the inner life. An even greater importance in both Eastern and Western traditions is given to the practice of meditation. This too can be divided into a stage of preparation and a stage of practice. In the Christian tradition the stage of preparation is called the practice of recollection, while the stage of the practice of higher meditation is called contemplation. Recollection has been defined by a Christian writer, Evelyn Underhill, as 'no more than the subjection of the attention to the control of the will'. In other words it corresponds exactly to that preliminary stage of meditation described by the yogis which consists in the restraint and control of the functions of the mind. This is part of the conscious living, of which the Yoga speaks - to actively take charge of the mind and transform it into an ally and an instrument of spiritual progress. The most characteristic thing about the mind when it is uncontrolled is its rapidly shifting focus of attention. And it is only when it has been controlled and focused that it can attend effectively to the practice of meditation.

In the Bhagavad Gita the mind is likened to the flame of a lamp and, remembering the time at which this classic was written, it is no doubt an oil lamp which the author had in mind. Like a flickering flame, the thoughts of the irresolute, those who have not controlled and restrained their minds, are said to be many-branched and endless. In other words the flame flickers, caught in every draught of wind raised by the roving senses. In this flickering light one cannot see clearly. It is only in a steady bright light, with undistracted gaze, that one really begins to see clearly what is there. In the same way, say the yogis, two things are necessary in preparing the mind for meditation. Firstly the quality of the mind-stuff, which is to say its thought content, has to be refined and purified. The wick must be clean and trimmed, the oil pure. Otherwise the flame is smoky and dim and the lamp becomes blackened by deposits of soot. And, secondly, the mind must be brought under control and focused, like the flame of a lamp in a windless spot. Then it provides what the Gita calls steady knowledge, 'stitha-prajna'.

The Christian mystics speak of the same two processes, the refining of the mind being what they call purgation, which we have already mentioned, and the control and restraint of the mind being what they call the practice of recollection, 'the subjection of the attention to the control of the will'. If you read what the Christian mystic, Evelyn Underhill, has said on this simple practice, you will appreciate how closely it corresponds to the techniques described by the yogis. Indeed Miss Waterhouse, in her book Training the Mind through Yoga, gives an almost identical account of the process. But here is what Evelyn Underhill writes. She speaks first of choosing any topic or thought from the ordinary furniture of the mind. It does not matter what:

But the choice once made, it must be held and defended during the time of meditation against all invasions from without, however insidious their encroachments, however spiritual their disguise. It must be brooded upon, gazed at, seized again and again, as distractions seem to snatch it from your grasp.

A restless boredom, a dreary conviction of your own incapacity, will presently attack you. This too, must be resisted at sword point. Never before has the stream flowed so slowly, or fifteen minutes taken so long to pass. The first quarter of an hour thus spent in attempted meditation, will be, indeed, a time of warfare; which should at least convince you how unruly, how ill-educated is your attention, how miserably ineffective your will, how far away you are from the captaincy of your own soul.

This is the process of getting control of the mind which the Christians call the practice of recollection and the yogis, the practice of 'yama' and 'niyama', control of the senses and control of the mind. As the Gita says:

The dangerous senses forcibly carry away the mind of a wise man, even while striving to control them. Restraining them all, a man should remain steadfast, intent on Me, the Lord. His knowledge is steady whose senses are under control. (2.60-61)

It is not possible in this paper to go on to consider the most advanced stages of meditation, or, as the Christians call it, contemplation. Suffice it to say that in the early stages the practice of meditation is a matter of the application of the will to control and direct the mind in the way in which it is desired to go. Later, the higher meditation transcends this stage and the will is no longer the controller. But that is the stage only attained after considerable mastery in Yoga. In St. Teresa's famous simile, the garden of the soul has in the first stage of prayer to be watered by laboriously lifting the water from a well, a process requiring much effort and bringing little reward in return. But as progress is made and the second stage of prayer is entered, the watering process becomes like that to be found in the Spain of her time, where the water was often raised by a string of many buckets mounted on a wheel. Effort is still needed to raise it, but it is very much more effective. A much greater volume of water is raised for the same expenditure of will-power, time and energy. This is the stage, says St. Teresa, when the soul begins to be recollected, in other words when some degree of control and restraint of the mind has been achieved by the earlier practice.

In a yet more advanced stage of meditation, which St. Teresa calls the third degree of prayer, the watering process becomes analogous, she says, to the watering of the garden by a stream. Here the stream flows spontaneously and continuously and the only effort needed from the will is to direct the water towards the part of the garden which it is desired to cultivate. The will is becoming less important and the process easier, because of the degree of mastery of the mind which the individual has attained. And the culmination of the meditation process is in that fourth stage of prayer of which St. Teresa speaks, where the garden is watered by the downpour of rain. It is the most effective way of watering the garden and the one which most clearly ensures its fertility and prosperity, and it is completely independent of the will of the meditator.

This is the state of the illumined mind, receiving its spiritual light and nourishment from the Lord Himself, seated within the mind. This is the state which in Yoga is called 'samadhi'. As it says in Panchadashi:

At the time of samadhi the will is not applied to the process of meditation on the Self. The mind achieves the state of 'samadhi' as a result of the effort... of will made prior to its achievement. (Panchadashi 1.57)

And the same author almost echoes the simile of St. Teresa when he writes:

The experts in the science of Yoga call 'samadhi' a rain-cloud of dharma because it showers forth countless streams of the water of immortality. (1.60)

Let me end with the words of another Christian thinker, Kierkegaard:

The present condition of the world is diseased. If I were a doctor and was asked for my advice I should answer, create silence, bring men to silence - the word of God cannot be heard in the world today. And if it is blazoned forth with noise so that it can be heard even in the midst of all other noise, then it is no longer the word of God. Therefore create silence.

A.M. Halliday: Freedom through Self-Realisation
A Shanti Sadan Publication - London

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. 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.
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, Santa Cruz, USA—1 October 1983

“But there is a Primordial Mother which was accepted by all the religions; even the Jews had it... In India, this is called as Adi Shakti. In every religion they had this Mother who was the Primordial Mother.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
TV Interview, Los Angeles, USA—11 October 1993

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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