Logion 14: "It is not what goes into your mouth that defiles you"

The Paraclete Shri Mataji (Mar 21, 1923 - Feb 23, 2011)
Mar 21, 1923 a€" Feb 23, 2011
Shri Mataji Nirmala Devi was
Christian by birth, Hindu by
marriage, and Paraclete by duty.
"The Paraclete represents direct,
intimate divine intervention,
supporting and teaching
believers and challenging the
world, as Jesus did." (D. Stevick
Jesus and His Own, 2011, 290)
"So these gross things are never going to give you Joy so why not ask for something which will give you that subtle Joy, which you can enjoy — only you can enjoy. So this is what happens to our attention, we get lost because of our previous ideas and our emotional bindings and we can also say that our spiritual bindings — so called. We are Hindus, Muslims, Christians. We are vegetarians, non-Vegetarians. We are Brahmins, non-Brahmins and all kinds of things we are."

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Bordi, India—January 27, 1977

"Such a lot of ignorance. That ignorance is really like a ditch of no return. I have seen people who have read books after books. There are people who do one lakh (100,000) mantras, fasting and reaching nowhere; that are the most hot tempered people, or they have no joy in their heart. They leave their families, come out of it, and think that they have done a great sacrifice. God does not want all this nonsense. Why will God who is your Father, who is so compassionate and loving personality, want you to suffer? Why should you suffer? By suffering how will you gain moksha (liberation) is beyond me ... We are killing ourselves — don't eat food, don't do this, do that; all the time after our lives. God has created this world for your comfort and enjoyment. Why did He create this world if you had to go through such hell?"

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Madras, India—Jan. 17, 1994

Jean-Yves Leloup, The Gospel of Thomas

Yeshua said to them:
If you fast, you will be at fault.
If you pray, you will be wrong.
If you give to charity, you will corrupt your mind.
When you go into any land and walk through the countryside, if they welcome you, eat whatever they offer you.
You can heal their sick.
It is not what goes into your mouth that defiles you,
it is what comes out of your mouth that defiles you.

(Cf. MATT 6:2,7,16,17 AND 10:11-14; MARK 7:15; LUKE 10:8-11; JOHN 3:18; ACTS 9:13; COL 10:27.)

"The Gospel of Thomas is addressed to people who are aware of certain religious practices but are in danger of complacency with regard to them, thinking that merely observing the practice is enough.

If we feel righteous when we fast, it will inflate our ego instead of freeing us. The true fast comes spontaneously, when we are absorbed in the presence of God. Then we forget about eating. This was Yeshua's state when the disciples found that he had not eaten and were surprised. He told them: 'I have something to eat, a food that you do not know ... My food is doing the will of my Father ... Do not work for perishable food, but for the food of eternal life.' (Cf. John 4:32.)

If we feel righteous when you give to charity, you do harm to your mind. You are giving to gain approval or to create a clear conscience. But we must go further than this, so that you do 'not let your left hand know what your right hand is doing.'

If your brother is hungry and you have some food, what is more natural than sharing it? This is not 'giving to charity'; it is rediscovering the spontaneity of love.

The same applies to prayer: 's long as you pray while seeing yourself as praying, you are truly not praying,' said Jean Cassien. Prayer must also become more and more spontaneous—a simple movement of the heart, so that it becomes like the perfume of the rose or song of a bird.

Yeshua is warning us against practices that are good in themselves, but that can become a hook for 'phariseeism,' or spiritual narcissism. We must allow the Presence of the Spirit to make us more and more simple, more and more spontaneous. A religion that produces complex people who feel guilty and make others feel guilty is at great risk of being a false religion. It no longer 're-links' (the original meaning of re-ligio) us with the vitality of the Living One; it instead separates us from it.

This logion encourages us in this attitude of simplicity. When we are offered hospitality, we must eat what is before us. It is not what goes into our mouth that defiles us, but what comes out of it. In general, Yeshua emphasizes that what makes us impure, what defile us, are our acts that defile others, such as useless remarks and hasty judgments. It is calumny and blame that corrupts our hearts and minds and makes our breath nauseating. What good is it to fast, give alms, and pray, if the heart is not fully engaged in these acts, if the mind harbors hate or bitterness?

You can heal the sick.

This is an equally important line of the logion. The Greek word therapein refers to more than simply healing the body. The therapists of whom Philo of Alexandria writes were indeed far more than healers—they were also initiators. Thus we might read this as: 'You can heal those who are sick or suffering and you can also initiate them into the meaning of life and suffering.'

Sickness itself may be only a symptom of a deeper malaise, a forgetfulness of Being. The role of the therapist, then, is to give those who are suffering the opportunity to regain their health in the sense of physical, psychic, and spiritual wholeness.

The Gospel of Thomas reminds us that every human being has the power to heal. There is a therapist within each of us. It is the Living One who wants life in abundance for us in all the dimensions of our being. It is attitude that is important, and an openness that allows Life to act in and through us."

Jean-Yves Leloup, The Gospel of Thomas
Inner Traditions (2005) pp. 87-8

Richard Valantasis, The Gospel of Jesus
14a. Jesus said to them: If you fast you will bring sin to yourselves, and if you pray you will be condemned, and if you give to charity you will damage your spirits.

"These are the direct answers to the questions Jesus' disciples asked him in saying 6. The first three directives in saying 14a appear in no other Christian texts for reasons that should be obvious: they contradict central Christian teachings. Saying 14a follows directly after saying 13 because Thomas's author believed that these three statements were the secret"three sayings"given in saying 13. They do bother on blasphemy, and they would have shocked most Christians or Jews who heard them.

The prohibitions of fasting, prayer, and giving in charity are logical, from Thomas's perspective. If one's principal religious duty is to seek and find the hidden Kingdom, when you succeed and return successfully to the condition of the Beginning, turning to God in prayer or repentance is irrelevant or misguided. You exist in a mythical time before sin came into being.

Thomas consistently expresses confidence in the human ability to discover hidden truth without any direct divine help or intervention. If you rely on divine help through prayer, or on repentance through fasting, or on obedience through acts of charity, you are going in the wrong direction.

14b When you go into a region and walk around in the rural areas, whenever people receive you, eat whatever they provide for you, and heal the sick.

Saying 14b is the only reference to healing in the Gospel of Thomas, but the main point of the saying and the reason it is included at this place in the Gospel is the command 'eat whatever they provide for you,' because it answers the question raised by the food taboos of formal Jewish religion, which is this: Are those taboos binding on Christians, or not? Any Christian who eats ham or shrimp knows the taboos were cancelled. Jesus' disciples are told to whatever they are given, to ignore taboos.

14c For what goes into your mouth will not defile you, but what comes out of your mouth can defile you.

Mark tells us that by means of this saying Jesus suspended the Hebrew scripture laws regarding food: "Thus he declared all foods clean" (Mark 7:19b). People reading Thomas are sometimes surprised to discover that Jesus spoke against common religious practices. According to Mark, people were once surprised to find him doing so, too."

Stevan Davies & Andrew Harvey, Gospel of Thomas Annotated and Explained Reviews, Skylights Path (2006) pp. 13-5

Richard Valantasis, The Gospel of Jesus
Saying 14

Jesus said to them," If you fast, you will bring sin upon yourselves, and if you pray, you will be condemned, and if you give to charity, you will harm your spirit. When you go into any region and walk about in the countryside, when people take you in, eat what they serve you and heal the sick among them. After all, what goes into your mouth won't defile you; what comes out of your mouth will."

Saying 14 seems also to be conglomerate, consisting of two parts: it addresses the issue of pious practice in the first three verses, and it redefines purity law in the next two. There seems no obvious connection between these parts, although obedience to Jewish dietary rules may perhaps be categorized as one of the rejected pious acts.

The inversion of pious practices occurs with particular vehemence. Jesus does not simply reject such practices as useless or irrelevant, but rather he portrays them as completely detrimental to the seeker. Fasting invokes sin, rather than purity or sanctity; prayer brings condemnation, rather than communion with God or an enhanced personal strength, and charity simply harms the spirit, investing in the physical realm resources best bestowed on the spiritual."

Richard Valantasis, The Gospel of Thomas
Routledge; 1 edition (June 27, 1997) p. 78

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
December 2, 1979—London, UK

“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

“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-Devi
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-Devi
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 Judgement 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-Devi
MAHA AVATAR, ISSUE 1, JUL-SEP 1980 (Date and place unknown)

“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-Devi

“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

“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-Devi
Public Program Mar 22 1981—Sydney, Australia

“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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