Logion 2: "Whoever searches must continue to search until they find."
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)
I invite you to this feast of Divine Bliss, which is pouring around you, even in this Kaliyuga, in these God-forsaken modern times. I hope you will come and enjoy the spiritual experience of the life eternal.
With all My love and blessings
Your Mother NIRMALA"
This letter was written by Shri Mataji in 1972 during Her first trip to America to give public programs.
must continue to search
until they find.
When they find,
they will be disturbed;
and being disturbed, they will marvel
and will reign over All.
(Cf. Matt 7:7a€"8; Luke 11:9a€"10.)
This logion describes the major stages in gnosis, which constitute a true initiatory process.
The first stage is the quest; the second is the discovery; the third is the shock and disturbance of this discovery; the fourth is wonder and amazement; and the fifth is the presence and reign over All.
The last of these stages is spoken of in the Oxyrhynchus manuscript (654, no. 1), where this reign over the All is further described as the great Repose. This is also echoed in the Gospel of Philip and in Clement of Alexandria (Stromata, Book II).
Some further elaboration on each of these stages may be useful.
The seeker must always be on the quest. The truth is hidden so as to be found. As the prophet said, it is a"hidden God"Who invites us to participate in this great game of the quest.
An old rabbi explained it to his grandson in this way: "When you play hide-and-seek with your friend, imagine his disappointment and pain if he hides, and you simply stop looking for him."
When we stop looking for the hidden God, we resign from the divine game. Yet this game, this quest, is what gives our life meaning.
Is not the whole history of Israel that of a game of hide-and-seek between a people and their God?
Thus the first stage on the path of initiation consists of rediscovering the thirst and taste for the game, the quest. It consists of becoming a seeker and remaining a seeker even after we have found, so as to experience the new and endless depths in what we have discovered.
In a sense, to seek is already to find. Otherwise, how could we ever have the idea to search, how could we be propelled by this desire, unless it were for something which we somehow already know? Surely we have all had moments in our lives that testify to this, moments of discovering the light (if only from a distant star), that had always been there, in the darkest of nights.
"You would not seek me if you had not already found me."So the essential movement of the quest is a greater opening to what is already here. But we do not know it enough: "In your very center, there is someone you do not recognize," said John the Baptist to his disciples. In our very core there is a Presence that needs to be recognized and affirmed. Seeking/finding means being more and more open to the gift that has always been ours.
3. Being Troubled and Upset
The recognition of Being troubles us and upsets us, for awakening to this dimension forces us to question our ordinary, so-called normal view of the world. The experience of Being is a radical questioning of our view of reality, a view conditioned by the conceptual means with which we think we understand reality. This discovery that our habitual ways of conceiving the world are no more than that—habits—cannot occur without trouble and upset. The more we accept this trouble as a necessary stage in the evolution of our consciousness, however, the more we are led, little by little, toward wonder and marveling.
In the fourth century c.e. Gregory of Nyssa said: "Concepts create idols of God of whom only wonder can tell us anything."
The Greek philosophical tradition also saw wonder and astonishment as the beginning of wisdom. In our own time, Einstein remarked that only idiots are incapable of wonder—and we might define idiots as those who forsake their quest, thinking that they know.
The more we discover, the more we marvel and wonder. But these two are not some kind of romantic imagination or fantasy. For Einstein wonder lay in the fact that at certain moments the world becomes intelligible, that there is a possibility of resonance between our intelligence and the Cosmos, as if they were both animated by the same consciousness. Only after experiencing this wonder can we enter into the mystery of that which reigns over All.
5. Reigning over All
At this stage we no longer perceive ourselves as separate from the world, but instead as a space where it is possible for the Universe to become conscious of itself. I am One with that which reigns over All. The same Spirit, the same Breath, the same Energy that moves mountains and stars, moves me. Here, I see myself only as a particular expression among others of the same All that is One. Here, in the living interconnectedness of all things, I know the immensity of Repose.
6. In Repose
To Jews the meaning of the Sabbath is extremely important. After the time of work, of doing, of possessing, we must take the time to sit before God, to simply be.
The theme of repose is just as important to gnostics. At last, thinking and feeling are united in this consciousness that animates all things, and we can find true repose. What previously appeared as contradictory or in opposition now appears complementary, for a passage beyond duality has opened up. In the myriad reflections scattered upon all the ponds of the world, we discover a single moon.
This living nonduality is the peace and repose that is endlessly sought during all stages of the initiatory path. But the spiritual path requires us to live the quest fully and not to harbor fear or aversion toward trouble and upset, so that we find our home in this wonder and repose.
Jean-Yves Leloup, The Gospel of Thomas
Inner Traditions (2005) pp. 63-66
2. [The manuscript found in 1898 at Oxyrhynchus, in Egypt, contains fragments of the Gospel of Thomas in the original Greek, predating the Coptic version. Many scholars now believe that the original Thomas Gospel, from which this Greek copy was made, predates the earliest canonical gospels.—Trans.]
2 Jesus said," Let one who seeks not stop seeking until one finds. When one finds, one will be troubled. When one is troubled, one will marvel and reign over all."
"Jesus said": Here and elsewhere such a Coptic quotation formula may be translated"Jesus says" (compare the quotation formulas in Greek, in the present tense).
"Let one who seeks ...": Versions of this saying are also known from the Gospel of the Hebrews and the Book of Thomas.
One who has marveled will reign, and one who has reigned will rest. (Gospel of the Hebrews 4a)
One who seeks will not stop until one finds. Having found, one will be astounded, and having been astounded, one will reign, and having reigned, one will rest. (Gospel of the Hebrews 4b)
[Blessings] on the wise person who has [sought truth, and] when it has been found, has rested upon it for ever, and has not been afraid of those who wish to trouble the wise person. (Book of Thomas 140,41-141,2)
Watch and pray.... And when you pray, you will find rest.... For when you leave the pains and passions of the body, you will receive rest from the Good One, and you will reign with the king, you united with him and he united with you, from now on, for ever and ever. (Book of Thomas 145,8-16)
Papyrus Oxyrhynchus 654.8-9, like some of the passages cited above, adds an additional stage to the process of seeking and finding: "And [having reigned], one will [rest]."In general, compare also Matthew 7:7-8 (Q) [This designation of Q here and hereafter indicates that this saying is regarded by scholars as having been included in the sayings gospel Q, the sayings source of the synoptic gospels Matthew and Luke.]; Luke 11:9-10 (Q); the Nag Hammadi tractate Dialogue of the Savior 20: "And [let] one who [knows] seek and find and rejoice."Such stages in the process of discovering wisdom are known from Jewish wisdom literature. Thus Wisdom of Solomon 6:12, 17-20 outlines several stages involved in seeking and finding wisdom, and concludes that"The desire for wisdom leads to a kingdom."
Marvin Meyer, The Gospel of Thomas: The Hidden Sayings of Jesus HarperOne; 2nd edition (October 9, 1992) pp. 78-9
(Papyrus Oxyrhynchus 654.5-9)
[Jesus says]," Let one who [seeks] not stop [seeking until] one finds. When one finds, [one will be astonished, and having been] astonished, one will reign, and [having reigned], one will [rest]."
Marvin Meyer, The Gospel of Thomas: The Hidden Sayings of Jesus
HarperOne; 2nd edition (October 9, 1992) pp. 66-67
2. Jesus said: The seeker should not stop until he finds. When he does find, he will be disturbed. After having been disturbed, he will be astonished. Then he will reign over everything.
 This Gospel's Christianity is not based on grace, on salvation given as a gift by God, but on active individual effort. Successful effort will be accompanied by strong emotions, for whatever is to be found will be disturbing and then astonishing. Thomas often uses the motif of"seek and find" (for example, in sayings 2, 38, 92, 94), but it is never made clear exactly what it is one is seeking. As did God's image in Genesis 1:28, human beings will come one day to reign over everything within the worlds that they find within themselves.
Stevan Davies & Andrew Harvey, Gospel of Thomas Annotated and Explained Reviews, Skylights Path (2006) p. 2-3
Jesus said," Let him who seeks continue seeking until he finds. When he finds he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the all."
You must seek in order to discover the Spirit and Truth and must continue seeking until you realize the Spirit indwelling you and know the Truth in your own experience. It is not enough that another person has discovered the Truth. Each individual must seek and strive to discover it and so engage in the Divine labor of salvation of one's soul, that is to say, the awakening and liberation of one's soul in conscious union with God.
This seeking is the sacred quest for the Holy Grail, which is not a physical relic or holy cup outside of oneself. Rather, the Holy Grail is a purified and consecrated heart, soul, mind, and life; it is oneself open and sensitive to the Christ-Spirit so that one lives the life of Christ. The Grail is the heart in which the Lord dwells, the person who has discovered an innate Spirit-connection and who lives within. It is the Christ-self, the Logos and Sophia of God, the inner or higher self that is one's secret center and holy root. Now these are just words, concepts in the mind. The nature of this sacred quest is such that you may have a word, name, or concept of what it is you are looking for, some idea of what it is, how and where it may be found. Yet, in fact, you do not know what it is you are looking for, how, where, or when it may be found. Whatever idea you may have of it is more likely a hindrance or obstruction to finding what you seek, misleading rather than helpful.
When seeking is based upon preconception, precondition, and expectations, upon who and what you think you are and who and what you believe reality or God to be, then seeking itself becomes an obstruction and what is sought cannot be discovered. If you go looking for something that does not exist or go seeking in a way or in a place it cannot be found, then, indeed, you will not find it. At the outset, you must understand that the very nature of God is different than anything you might conceive and that you yourself are not who or what you might think you are. Whatever your preconceptions, preconditions, or expectations, the reality-truth-continuum is yet more and cannot be contained or comprehended by the linear reasoning mind or dualistic consciousness. God will forever be a mystery, the nameless and unknown. God is completely other than what we might think. Discovering this is a troubling thing, shaking one to the core!
Tau Malachi, The Gnostic Gospel of St. Thomas
Llewellyn Publications (June 8, 2004) pp. 4-5
Jesus said," Those who seek should not stop seeking until they find. When they find, they will be disturbed. When they are disturbed, they will marvel, and 'will rule over all."
As indicated above, the goal in this new narrative world to which the readers were introduced in the very beginning of these sayings dos not involve simply the construction of a literary world. These sayings do not guide readers, as in a novel, to live in the fictional world for a time and then to leave it having experienced its narrative action. Rather, these sayings guide their readers into being different kinds of people, or, at least, they suggest to the readers that a different way of living exists and should be attempted. The alternative experience of self and world posited in these sayings indicates that these sayings aim toward the construction of an alternative way of understanding self and of living in the world; the sayings aim toward the construction of an alternative subjectivity. The construction of an alternative subjectivity constitutes a primary characteristic of ascetic literature where such a development of alternative subjectivities is a major goal of the ascetic practice (Valantasis 1995b). One goal of the process laid out in this saying, then, revolves about the construction of a new self through an ascetical activity and performances: through the performance of the sequence of seeking and finding, being disturbed, marveling, and ruling, a new person comes into being. That performance process creates a new person, one who begins with seeking, but immediately rules over all.
The second saying, then, presents the ascetic sequence for developing that new subjectivity: seeking, finding, being disturbed, marveling, and ruling. The first two elements in this sequence presents nothing unusual in formative Christianity: the seeking and finding construction recurs in a number of different collections of Jesus' sayings (The Synoptic Sayings Source Q 11.9—"Seek and you will find.") The traditional early Christian formulation offers a simple guarantee that the one who seeks will find without any other explanation or delimitation of possibilities. The simple theme of seeking and finding also recurs in the Gospel of Thomas Sayings 92 and 94 (with a parallel in the Synoptic Sayings Source Q).
The last three, however, present startling information: finding leads to disturbance; disturbance leads to marveling which, in turn, leads to ruling. Clement of Alexandria cites in Greek a parallel to this ascetical sequence that he attributes to the Gospel of the Hebrews (see Quispel 1957; MacRae 1960: 64-69), and that formulation combines the elements from both the Greek and the Coptic version of the Gospel of Thomas ("He that seeks will not rest until he finds; and he that has found shall marvel; and he that has marveled shall reign, and he that has reigned shall rest." (Cameroon 1982: 86). The expansion of the simple guarantee in these sayings into a fully developed procession of experiences (being disturbed, marveling, ruling) specifically advances the development of an alternative subjectivity. The person in the tradition formulation in the Synoptic Sayings Source Q need do nothing but seek in order to find; but the person in this expanded saying embraces a series of experiences that lead toward full empowerment. To rule over all expresses an increment of empowerment, of fulfillment and arrival at the apex of the experience. The formulation in this saying provides the basis for a significantly more complex process of formation in which, unfortunately, the precise referent of"being disturbed"And"marveling"cannot be established. The interlocking events, one step (seeking) linking to the next (finding) which in turn links with the next (being disturbed) establishes a precise sequence that abandons the earlier stages in favor of the unfolding later stages. This abandoning of the earlier in favor of the later stages reflects the gradual formation and reconstruction of subjectivity in the sayings. Even without understanding the precise referent to each of the stages, the ascetical process clearly articulates a different understanding of self and relationship to others. The culmination in rulings posits a dominant stance in relationship to other people and to the world. The new person, the one who, upon discovering the interpretation of the sayings will not experience death, emerges form the gradual and dramatic transformation that began with a search, mediated by finding, being disturbed, and marveling, and culminating in ruling. The search begins in deficiency; the end results in empowerment.
The progression of stages reverses the readers' expectations, and such reversals are frequent tactics in ascetical literature. The seekers in these sayings are people who will indeed find that for which they seek, but what they find will at once disturb them and make them marvel at their experience, and finally bestow upon them a superior authority and power over others. Those who seek must expect transformation and redefinition into a type of person and a kind of social relationship that does not fit the normal categories of human existence. Their experience moves them in an alternative direction. It takes a different type of person to be able to seek in this way, and the sayings intend quite specifically to create that alternative and different sort of person.
Although the quotation from the Gospel of the Hebrews combines all the elements of the sequence, the Greek and Coptic versions of Thomas differ in the sequence of experiences in this process, and that difference provides a locus for constructing new meanings. The goal in Greek version (and in the Gospel of the Hebrews) is"rest"And the Coptic version suppresses the rest and puts"ruling over all"As the final goal, a goal articulated as the penultimate stage in the Greek versions. Sometime in the chronological and theological interval between these versions," ruling over all"supplanted"rest"As the final experience in the sequence, and with that supplanting, activity replaced passivity and dominion displaced repose. The Coptic version, moreover, added the marveling: the ruling subject is the marveling subject. This additional phrase draws attention to the self-experience and self-understanding of the ruler; the"marvel"predicates a subjective state comparable to the disturbance. The balance has shifted to a balance of activity and subjectivity states (finding/disturbing, marveling/ruling).
Richard Valantasis, The Gospel of Thomas
Routledge; 1 edition (June 27, 1997) pp. 55-7
P. Oxy 654.5-9 [Coptic Saying 2]
[Jesus says}," Those who [seek] should not stop [seeking until] they find. When they find, [they will be disturbed. When they are] disturbed, they will rule, and [when they rule], they will [rest].
This saying identifies the readers with the seekers in the interpretative process. It advances an unusual progression: seeking, finding, being disturbed, ruling, and resting. The saying links the stages in a process that evolves through various stages: seeking and finding, finding and being disturbed, being disturbed and ruling, ruling and resting. The process is interactive, overlapping, dynamic. Seeking and resting define the two extreme poles in what appears to be a logical sequence (to seek to rest makes sense on its own). The mediate processes, however, surprise with their details. Finding follows seeking but does not end the process; finding unsettles, rather than settling, the person seeking. That state of disturbance, moreover, does not debilitate the seeker, but empowers the seeker to rule. The progression toward understanding creates a complex process that inverts logical order so as to create a new understanding of formation. These seekers become empowered by their searching and finding, their disturbance and their ruling, and in that empowerment, they find rest, equilibrium, solitude.
The themes articulated here form the core of themes of the entire collection of sayings. The recurrence of rest, empowerment, disturbance, finding and seeking, punctuates the sayings throughout, so that such themes instruct us about the sort of goals and interests of the people who take these sayings seriously. These themes, in other words, provide the intellectual, spiritual, and emotional impetus to the engagement with the interpretation of these sayings.
Richard Valantasis, The Gospel of Thomas
Routledge; 1 edition (June 27, 1997) pp. 32-3
Seeking Is More Than Just Finding
by Abbot George Burke (Swami Nirmalananda Giri)
"Jesus said, Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All." (2)
Let him who seeks continue seeking until he finds.
For some reason, in reading over the above aphorism there popped into my mind a memory of the old Dragnet television show. During one episode a woman whose son had become a dangerous criminal whined to Sergeant Friday: "God knows I tried."With his usual dry aplomb Friday retorted: "Yeah, but how hard did you try," and the boom-boom-boom-boom Dragnet theme blared away for a commercial break. That actually applies to these words of Jesus. It is not mere seeking that ends in finding, but effective and prolonged seeking. Jesus is being a bit like Humty Dumpty inAlice in Wonderland when he told Alice: "Begin at the beginning, and when you come to the end, stop."Just keep going until you reach the goal. Very simple and often very hard to do.
Yet we must grasp this necessary fact of spiritual life: "He that endureth to the end shall be saved" (Matthew 10:22). Sri Ramakrishna told the parable of a man at the edge of a forest who was told by a monk to"Go forward."So he did. And although every so often he found increasingly valuable things, he recalled the words"Go forward"And kept going on until he discovered abundant wealth. We, too, have to keep going forward, further and further," from glory to glory" (II Corinthians 3:18), until we reach the Supreme Goala€"for That alone is what we should be seeking. We must never stop the search. It has been said that the desire for God is the way to God. Those who slacken or stop have slacked or stopped in their desire for God. Where, then, is the possibility of finding?
When he finds, he will become troubled.
Johnson has"bewildered"rather than"troubled," and Patterson and Maeyer have"disturbed."But others concur with Lambdin in rendering it"troubled."
We read in the book of Acts that Saint Paul and his companions were once described by their religious enemies as: "These that have turned the world upside down" (Acts 17:26). We have lived for entire creation cycles in complete delusion. Only now, after more years than human mathematicians can calculate, has a glimmer of reality entered into our purview. And the result? It has seemed to disrupta€"If not actually shattera€"our life! Look at how people agonize over a very little spiritual insight. In the West it is to the point of absurdity and often insanity. I am not speaking of theory and speculationa€"Westerners love such mind-games. I am speaking of the sledgehammer impact a few grains of practical trutha€"for that is what reality isa€"has on everyone's life. It is easy to forget, so maybe you may not recall what it was like the first time reality"struck"In your life. But if you will sit and look backwards you will see that every advance in true knowledge has necessitated a real struggle and even pain in bringing your life into conformity to it. If not, it still lies ahead for you. Get ready.
Spiritual history is filled with accounts of people who, when given a vision of the truth of things were devastated and disoriented. For never again could they go back to where they were the moment before the lightning struck. Many have foolishly wished it had not taken place. When Sri Ramakrishna opened the consciousness of Naren (the future Swami Vivekananda), he reaction was to weep bitterly and ask: "What have you done to me?"Such is the power of ignorance over our hearts. Like long-caged birds we fear freedom. Many people become upset and even angry when something occurs to open their understanding and make them see more clearly than they did before. What should be a cause for rejoicing becomes a matter of regret and complainta€"such is the extent of our spiritual insanity.
It takes great courage to face truth and rise to the level it requires. Before reaching the human form, consciousness evolves blindly, automatically. But humans are on a different plateau, and although they may be forcibly faced with higher reality, they have to agree to it and move up on their own volition. In time they must come to consciously and willfully evolve themselves through the cultivation of inner life. They must become yogis (I mean this in the broadest sense, for every valid religion has produced ways to induce right behavior, forms of worship and prayer, and methods to cultivate higher spiritual consciousness.) Without yoga, spiritual life can be nothing but haphazard, however sincere and devoted the seeker may be.
Even men and women of great wisdom have trembled and shrank back at the dawning of higher vision, for such vision means a death of much that has heretofore flourished in the twilight world of half-knowledgea€"much that we have fostered and increased through ages, identifying with it and dominated by it. It is excruciatingly painful to acknowledge that our wisdom has been folly, our living has been death, and our faith has really been only superstition.
When he becomes troubled, he will be astonished.
But when the leap is made, when the truth has been not only seen but assimilated into our consciousness, great wonder will arise within us. Lambdin uses the term"Astonished," but others prefer," marvel," "Amazed," and"Wonder."
It is said in India that Shiva, the Divine Yogi, usually sits in profound samadhi in total communion with His Self. But occasionally He emerges from that state and dances in bliss, exclaiming: "O! Who I am! Who I am!"To enter into hitherto unknown and undreamed-of dimensions of consciousness is a delight and blessedness unthought of by those yet to open those doors of the spirit. Just as the hem of Jesus' garment flowed healing virtue (Matthew 9:20; 14:36), so even the borders of the inner kingdom flow with a glory impossible to describea€"but very easy to experience. I well remember the joyful awe that I lived and breathed daily when, after finding the path of yoga I began moving toward the dawning Light. It was something I could never have imagined possible, something undreamed of by the murky religion in which I had been brought up. At last I had found the real gospel (good news) of"Christ in you the hope of glory" (Colossians 1:27). Light had come to me from the East, just as it had to Jesus, and earlier to the Essenes through Moses and Aaron.
Yes, if we can hold firm and bravely move on into the new territories opened by the inner sight, we will be astonished from day to day. Expanding awareness terrifies and panics the ego, but it rejoices the spirit. Many turn back to the ego's realm, but others hasten on into the world of freedom in spirit. Perseverance becomes no longer a trial, but a happy anticipation."For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Romans 8:18).
However, the order of things is never changed: first comes the troubling and then the wonder. We cannot have the second without the first.
And he will rule over the All.
Jesus is not speaking to us of some kind of abstract intellectual delight or marvel, but of something eminently practical."Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34). The kingdom of God, the kingdom of heaven, is the limitless expanse of that infinite Consciousness that is God. Those who persevere to the end shall enter into the essential life of God, for"The saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever" (Daniel 7:18)."And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him" (Daniel 7:27).
Jesus spoke of this attainment when He told Saint John: "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Revelation 3:21). The identical status which Jesus attained shall be attained by all who seek, find, become troubled, and become astonished. They, too, shall rule over all.
"Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God.... Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:5, 6, 9-11). That this shall be said of each one of us is indicated by the words of Jesus: "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do" (John 14:12). The Kingdom shall be our kingdom, the Power shall be our power, and the Glory shall be our glory. Amen.
Abbot George Burke (Swami Nirmalananda Giri)
"We teach the metaphysical, the inner message of Jesus the Christ," Pinkston said. " (Chopra) is teaching the same message."
"And to find God, those caught up in the search must get in touch with what Chopra refers to as"The essence"of their own being. That essence, he explained, is God. And it is within every person, said Chopra, quoting Jesus in the book of John...
And it seems to sell particularly well among intellectuals, Morreall said. For those trying to cope with stressful conditions, Chopra's message finds a ready welcome.
"What Chopra offers is the promise that you will be able to quiet down the noise and you will be able to control your world. And that is immensely appealing," Morreall said.
To members of the Center for Positive Living, part of the Spokane, Wash.-based Religious Science organization, Chopra reaffirms a familiar philosophy.
"With what we teach, we believe in one power and it doesn't matter what you call it, whether it is God, spirit, nature, life," Pinkston said. "It is the ultimate one power. What we believe is true about God is also true about us. The one thing that may separate us from other mainline, traditional religions is that we truly believe that this power that created us is within us and is not something that is outside and separate from us and that it is, yes, greater than we are and that we can use it and we are using it every moment."Chopra's popularity, she said, is based on his universal message.
"Here is a medical doctor who has taught at Tufts University, and he is very well-read. I believe that people are really hungry for the message ... that the soul responds to — that we are divine beings," added Pinkston, a former Baptist who began searching for a new path about 30 years ago.
"We teach the metaphysical, the inner message of Jesus the Christ," Pinkston said. " (Chopra) is teaching the same message. The way he is teaching is that love can renew, heal. Love can make us safe. Love can inspire us and bring us closer to God and that is what we are all searching for, the union of the self and the spirit."...
What morsels of wisdom will he leave with his audience Monday?
"I only want to achieve one thing in that when they leave they will say to themselves there is a lot to think about," he said. "And in some of them it will start a new journey which will radically affect the way they live their life." "
Kitty Bennett, Times researcher, UMI Company 1998
The"sign of the Father (God) in you"Is both a movement and a rest.
The Gospel According to Thomas a€" Saying #2
"Let the seeker not cease seeking until she finds. And when she finds, she will be troubled. And being troubled, she will be astonished! And in her astonishment, she will reign above all things. And reigning, she shall rest."
Similarly, the Buddha is said to have remarked," There are two errors one can make along the road to Truth: not beginning the journey and, once begun, not completing it."Clearly, if you don't begin the journey you cannot complete it, but if you don't muster the stamina to forge toward the goal—despite everything—the effort you've already made to achieve that goal will finally have been in vain.
"Let the seeker not cease seeking until she finds."
The Second Saying in The Gospel According to Thomas seems to pick up on the idea earlier articulated by the Buddha, and then expands upon it: explaining the several phases the heroic seeker can expect along the way to recognizing the Truth."
"And when she finds, she will be troubled."
It's been said that," The truth will set you free—but first it will piss you off."The truth can be inconvenient, and this may explain the relative scarcity of Truth in a world so reliant upon the appearance of things. We like out truths both useful and convenient: "What possible 'good' is knowing that going to do for me?"As if the truth were obliged to do"you"some"good," whatever that means. If doing you some"material good"Is the only reason you've taken up the quest to discover Truth, then please just forget it—because then, you haven't really taken it up after all. For, in that event, you would be better off to cut your losses, and walk away now—for you will more likely be laughed at and scorned outright for the radical truth-seeking that will be necessary, than you can expect to be genuinely respected or materially rewarded.
But the derision—and outright"trouble"—sincere seekers will inevitably find along the way will not stop them, even if it pisses them off at first (and pretty much everyone else, too). On the contrary: this will inspire sincere seekers to keep digging, to keep looking, and never ever give up.
The good news of course is that"trouble"Is not the final reward for sincere seekers—not, in fact, at all. After one has begun to find," trouble"Is only the beginning of a new and unfolding story.
"And being troubled, she will be astonished!"
The important thing to remember is that the sincere seeker—who keeps seeking, no matter the cost!—will be transformed by this process. Ultimately, it has never been that you can really expect"to change the world"by seeking Truth, but it is that you will be changed in the seeking. It has been said that the blessing is in the journey even more than it is in the arrival; this is not only true, but it is an insight that should be heeded, also.
Thomas Merton, the radical Roman Catholic monk from the 1960s brings some insight to bear on this general point."We are not converted once," he wrote," but many times, and this endless series of large and small 'conversions'—inner revolutions—leads to our transformation in Christ. But while we may have the generosity to undergo one or two such upheavals, we cannot face the possibility of further and greater rendings of our inner self—without which we cannot become free."
And this is the dilemma, the"trouble"The"living Jesus"Is speaking of in Thomas. But for those with the stamina, the stick-to-it- iveness, the dogged determination to see the process through to the end, no matter what—in spite of all the"trouble" (the level or impact of which must not be underestimated)—they will arrive at The Mystery, which is the"Astonishment' to which the living Jesus refers.
And what is this Mystery that is supposed to be so"Astonishing"? Well, the Mystery is about"you"And your real Essence, our true Identity—behind all appearances to the contrary. The discovery of this Mystery, if fully comprehended, will necessary bring on"Astonishment."It is the penultimate step in the journey: a return to a realization of your first origins as Prime Mover, where you reign above all the merely simulated appearances of"things."
And reigning there, you will find rest, for"The sign of the Father in you"Is both a movement and a rest.
B. Thomas Tainter
Web. July 14, 2011 (www.passersby.org/blog/www.passersby.org/blog/?page_id=305)
"That this type of seeking can result in a"finding"Is a profound statement"
02-16-2008, 02:17 AM
2. Jesus said," Let one who seeks not stop seeking until one finds. When one finds, one will be troubled. When one is troubled, one will marvel and will reign over all.
In the first sentence is a simple statement that tells us many things. There is"one who seeks," an individual motivated to seek. Seeking is attributed as a characteristic, it is someone who is self- motivated to seek. It is someone who should"not stop seeking"And so is currently engaged in an active process of seeking.
This individual who is self-motivated to seek and who is currently engaged in a process of seeking is instructed not to stop seeking until what is being sought is found."Seeking"Implies that one is seeking something, that there is an object, a goal, of this activity. This statement says that this activity should continue until the object is achieved by that individual. This tells us that this seeking is not a collective task. If it were a collective seeking, there could be a collective object, something that could be given to the one who seeks and would let them stop seeking because someone else has found, or they have been told. Rather, this is an individual process with an individual result.
We are not told explicitly what is being sought, yet that generality tells us exactly what this seeking is—that this is the general seeking of the human being, the seeking that we immediately recognize because we know it. That this type of seeking can result in a"finding"Is a profound statement. Such a statement goes against much of how we view our world and ourselves in that world. If it were stated as a promise, it might seem pat or sound hollow. Yet it isn't stated as a promise, such as"If you seek you will find," a formulation that is to be found in scriptures, but simply as a stage within a larger process. For the next sentence is: "When one finds, one will be troubled."
Being troubled is not what you expect from finding the object of this general seeking, satisfaction or comfort would be much more believable and much more convincing results. Such promises would mirror our current consumer culture that continually promises to provide us with what we are seeking by means of consumer products, none of which offer to be troubling. The most they might offer is to be challenging, which is not directly challenging to the individual but rather challenging to certain limited skills and abilities. Being troubled may be challenging, but it is challenging in a much more profound and direct way.
The process of seeking can lead to finding, finding results in being troubled. And," when one is troubled, one will marvel."It also seems significant that the statement doesn't merely state that after being troubled one will marvel, but instead that when one is troubled one will marvel. This suggests that"being troubled"Is a process not just a stage or result, and that it is the process of being troubled that results in marveling, in encountering something unexpected or difficult to understand or integrate into one's understanding—in short, it is a transformative process. A process of finding what you are seeking and then going beyond it.
Web. July 14, 2011 (www.allbeliefs.com/archive/index.php/t-2688.html)
A Direct Way Forward
The Gospel of Thomas offers you a direct link between one of the Great Souls of mankind and the most essential attribute in you, the very essence of humanity in you.
The link is direct. It is unmediated, not influenced by or tampered with by anyone. It has a purity, it is immediate.
It comes from, and goes to, that spiritual place within you that lies beyond or by-passes the influence and interference of the mind. There is no need to get involved with complex philosophies or speculations. The mind and the intellect can rest in peace.
It is something that is offered, it is not imposed. To attain it you only need to seek it. Assurance is given that it shall be found. This is because it is calling upon, and responding to, a quality that is inherently within you.
Part of the work of a great Teacher such as Jesus is to awaken the quality, the capability within you, to respond to what is being offered. This is not that you are being taught something new, for it is a capability that has always been there, merely lying dormant. It is inherently latent within you.
When it is aroused and satisfied a whole cornucopia of blessings follow. Your life becomes enriched by happiness, by recognition of beauty, by certainty and absence of doubt. Perhaps most of all a way is provided to surmount and overcome the pains and distress of suffering, whether this arises from disorders of the body or of mind.
You will find there are several sayings in which the"disciples'—who probably were those we call the apostles who walked about with Jesus— ask questions. In each case these arose from the baggage of old ideas they carried about with them. In 'Thomas' however Jesus never answers negatively, never chides nor rebukes. His answers are always positive, to lead them on to some better awareness, to replace the old idea with something new. It is inevitable that you also will have doubts or uncertainties arising from the baggage you bring. Rather than these being blown away, leaving a painful vacuum, you will find some positive new awareness such that old concepts merely fade away.
Hugh McGregor Ross, Spirituality in the Gospel of Thomas
Bright Pen (August 17, 2010) pp. 16-7
"Since November 1993 the transcendental experiences of children's souls meeting the Divine Mother hundreds of times over the years have been recorded. They have identified Shri Mataji Nirmala Devi to be Her incarnation, sent to deliver the message and means to participate in the promised Resurrection and evolution into the eternal spirit.
Shri Mataji, as the pledged Paraclete, has openly and repeatedly proclaimed the world over the Good News (Al Naba) of the Kingdom of the Spirit since the 1970's.
Only in this age of mass media and literacy is its universality possible, and comprehensible. The common eschatology of the deeply-divisive faiths of Judaism, Christianity and Islam have been harmoniously declared, explained in detail, concluded, and set in motion by the Spirit-Paraclete.
As Her incarnation, Shri Mataji calls upon humanity to cross-examine evidence of the Holy Spirit's promise and pledge of evolution into life eternal. The Apocalypse of the Spirit-Paraclete fulfills the promised eschatological divine instruction that completes Jesus' teachings."
Seek Until You Find
by Andrew Cohen
"I became a spiritual teacher twenty-four years ago, once I found what I was looking for. Up until that point I had been a deadly serious seeker—an ardent meditator as well as a dedicated student who sought out companions and teachers who shared my passion for Spirit. Typical of my generation, I looked to the East to find illumination rather than to the West. After two and a half years in India, I met my last teacher and he liberated my soul when he uttered ten simple words: "You don't have to make any effort to be free."Upon hearing this, I made the transition from seeker to finder.
For any one of us who is moved by spiritual inspiration, it is important that we seek wholeheartedly until we find. And once we begin to seek, we must not stop until we are convinced, at the deepest level of our being, of the mystical reality that God, or Spirit, is our own true Self. For some, that might occur in an explosive revelation; for others, in a very quiet moment. However it happens, we will know. And it is at that moment that we have to be willing to take the most important step on the path to liberation: to give up the seeking process forever. There will always be more for us to experience, to understand, and to realize, but once we are convinced of the reality of Spirit, at a soul level, we are no longer seekers. And therefore, we have to take responsibility for what it means to be finders.
As finders, we don't need any more evidence. To use theological language, we no longer have the right to demand that God prove him- or herself to us, over and over again. It could even be considered unseemly, greedy, and, in some cases, immoral for individuals who have been blessed with a direct glimpse of the miraculous to continue to insist on more experiential proof. As I see it, the purpose of mystical experience is to convince us, at a soul level, that our true nature is Spirit—to convince us so deeply that we are liberated from existential doubt. Why? So we will finally be available to participate, consciously and wholeheartedly, in the greatest gift we've been given ... which is the life we are already living right now."
This poem was written by Shri Mataji in 1972 during Her first trip to America to give public programs.
You are angry with life
Like small children
Whose Mother is lost in Darkness.
Your sulk expressing despair
At the fruitless end of your journey.
You wear Ugliness to discover Beauty.
You name everything false in the name of Truth.
You drain out emotions to fill the cup of Love.
My sweet children, my darling
How can you get peace by waging war
With yourself, with your being, with joy itself.
Enough are your efforts of renunciation.
The artificial mask of consolation.
Now rest in the petals of the lotus flower
In the lap of your gracious Mother.
I will adorn your life with beautiful blossoms
And fill your moments with joyful fragrance.
I will anoint your head with Divine Love
For I cannot bear your torture anymore.
Let me engulf you in the ocean of joy,
So you lose your being in the Greater one
Who is smiling in your calyx of self
Secretly hidden to tease you all the while.
Be aware and you will find Him
Vibrating your every fibre with blissful joy
Covering the whole Universe with light.
"Now we all have realized by this time, that within us lies the peace, the beauty, the glory of our being. There's an ocean of all that. We cannot seek it outside, we have to go within, what they call in the meditative state, you seek it, you enjoy it. Like when you are thirsty, you go to a river or you go to a ocean, and try to quench your thirst. But even the ocean cannot give you sweet water. So how can anything that is spread outside give you that deep thing that is within you? You are trying to find it outside, where it does not lie. It is within us, absolutely with in us. It is so simple because it is your own; it is within your reach, just there. What ever you have been doing, going out to find the joy, the so called joy, the so called happiness, the so called glory of worldly powers and worldly possessions, you have to reverse it back the whole thing. You have to project within yourself. It was not wrong that you went out, it was not correct that you went out, shouldn't feel sorry for what you have done so far. It was not the correct way to get to the real joy of life, the real glory of your being. It has worked in so many people, that you have entered into that subtler understanding. Some people are only at a mental level maybe, doesn't matter. Maybe, some are only at a physical level that they can feel it, doesn't matter. But, you are on the correct lines, you are moving correctly.
Try to meditate, meditate more so that you reach your inner being. And this inner being, is the vast ocean of bliss, which exists in every one of us. Is that vast glorifying flood of light that floods everybody's inner beauty. So to approach it, you have to go within yourself by denying things, which are against it, against your movement. Sometimes the wind can be very, very strong for you to misunderstand that the glory of God is within. The turn back: every moment remember that your movement has to be inward. When you move inward you forget the ideas of your outer glories...
It's an individual journey towards God when you meditate, and when you reach there then you become collective. Before that, it's an absolute individual journey within, absolutely individual journey. You should be able to see this. You are in this journey nobody is your relation, nobody is your brother, nobody is your friend, you're absolutely alone, absolutely alone. You have to move alone within yourself. Don't hate anyone, don't be responsible, but in meditative mood you're alone. No one exists there, you alone, and once you enter into that ocean then the whole world becomes your family. The whole world is your own manifestation. All the children become your children and you treat all people with equal understanding. The whole expansion takes place when you enter inside your Spirit and see, starting through the eyes of the Spirit. Such calm, such peace, such bliss exists within you. You have to be ready for that journey."
The Individual journey towards Collectivity and Bliss
Sydney Australia—March 14, 1983
"In our searching, we are asking for the actual experience. In all the scriptures it has been said that we will be born again. We are looking for a second birth which is within us. All the religions talk about it, We have to stabilize ourselves to get the experience and it will work out. We search with our minds and rationality for the truth. This mind is not connected to the whole. We are not aware of the whole, we have so many problems."
Seeking and Rationality
Caxton Hall, London, UK—May 24, 1979
But in the east people know that we have to seek, we have to get to God. But to get to God for what? Just that we should be benefited in our material life? So this goal is of no use."
"These are the signs of the advent of the Golden age of Truth (Satya Yoga). Let us forget whatever hardships we have suffered in our search in the past. It does not matter if some could not find it before this. You have to open your mind and understand that though the discovery is unprecedented, it does not make any seeker or predecessor small. If some experiments are made, it does not matter if, ultimately, we have found out the way. It is a collective achievement. Perhaps in the chaos of Kali Yoga it was to happen and many of us, who have been earnestly searching in many lives, are reborn to have their promises fulfilled by the Divine. Maybe we were our own predecessors.
On the Tree of Life there might have been very few flowers but now the blossom time has come. Their fragrance of longing has collectively materialised the manifestation of Sahaja Yoga. Many are going to jump into the realm of thoughtless awareness where you get introduced to yourself and start identifying with your universal nature. Those who deserve will get the throne of their inner being which rules the skies of peace, and the oceans of divine love and supreme knowledge within, which is limitless (Anant)."
"So I said at Sahasrara I had to be Mahamaya. I had to be Mahamaya. I had to be something that people cannot recognise me easily. But deities? No. This Mahamaya had to come on this earth, not the Adi Shakti in her purest form, it's too much. So she was covered with this Mahamaya. Now you see, in nineteen years what we have achieved. So many yogis are sitting in front of me. The difference between a saint and a yogi is that the saint himself is righteous, himself is holy, but he doesn't know much about the Kundalini. But the yogi knows about the Kundalini. The difference between a yogi and a Sahaja Yogi, Sahaja Yogi is, that a Sahaja Yogi has powers. a Sahaja Yogini has powers to give realisation to others. A yogi can cleanse himself but he cannot cleanse others, while a Sahaja Yogi can cleanse others and cleanse himself.
So this is the most superior state which you achieved through your great punyas I should say. So many of you have been searching the truth in previous lives, and now here you are to achieve what you have been searching for. All that has happened now, so beautifully. You are not even aware what has happened to you automatically. Spontaneously you have got the powers within your central nervous system in a split of a second. Your attention has been fixed."
How It Was Decided
Fregene, Italy—May 8, 1988
"When I was fifteen years old, I found Jesus.
I spent the summer of my sophomore year at an evangelical youth camp in Northern California, a place of timbered fields and boundless blue skies, where, given enough time and stillness and soft-spoken encouragement, one could not help but hear the voice of God. Amidst the man-made lakes and majestic pines my friends and I sang songs, played games, and swapped secrets, rollicking in our freedom from the pressures of home and school. In the evenings, we gathered in a fire-lit assembly hall at the center of the camp. It was there that I heard a remarkable story that would change my life forever.
Two thousand years ago, I was told, in an ancient land called Galilee, the God of heaven and earth was born in the form of a helpless child. The child grew into a blameless man. The man became the Christ, the savior of humanity. Through his words and miraculous deeds, he challenged the Jews who thought they were the chosen of God, and in return the Jews had him nailed to a cross. Though he could have saved himself from that gruesome death, he freely chose to die. Indeed, his death was the point of it all, for his sacrifice freed us all from the burden of our sins. But the story did not end there, because three days later, he rose again, exalted and divine, so that now, all who believe in him and accept him into their hearts will also never die, but have eternal life.
Two decades of rigorous academic research into the origins of Christianity has made me a more genuinely committed disciple of Jesus of Nazareth than I ever was of Jesus Christ.
For a kid raised in a motley family of lukewarm Muslims and exuberant atheists, this was truly the greatest story ever told. Never before had I felt so intimately the pull of God. In Iran, the place of my birth, I was Muslim in much the way I was Persian. My religion and my ethnicity were mutual and linked. Like most people born into a religious tradition, my faith was as familiar to me as my skin, and just as disregardable. After the Iranian revolution forced my family to flee our home, religion in general, and Islam in particular, became taboo in our household. Islam was shorthand for everything we had lost to the mullahs who now ruled Iran. My mother still prayed when no one was looking, and you could still find a stray Quran or two hidden in a closet or a drawer somewhere. But, for the most part, our lives were scrubbed of all trace of God.
That was just fine with me. After all, in the America of the 1980s, being Muslim was like being a spaceman. My faith was a bruise, the most obvious symbol of my otherness; it needed to be concealed.
Jesus, on the other hand, was America. He was the central figure in America's national drama. Accepting him into my heart was as close as I could get to feeling truly American. I do not mean to say that mine was a conversion of convenience. On the contrary, I burned with absolute devotion to my newfound faith. I was presented with a Jesus who was less"Lord and Savior"than he was a best friend, someone with whom I could have a deep and personal relationship. As a teenager trying to make sense of an indeterminate world I had only just become aware of, this was an invitation I could not refuse.
The moment I returned home from camp, I began eagerly to share the good news of Jesus Christ with my friends and family, my neighbors and classmates, with people I'd just met and with strangers on the street: those who heard it gladly, and those who threw it back in my face. Yet something unexpected happened in my quest to save the souls of the world. The more I probed the Bible to arm myself against the doubts of unbelievers, the more distance I discovered between the Jesus of the gospels and the Jesus of history a€" between Jesus the Christ and Jesus of Nazareth. In college, where I began my formal study of the history of religions, that initial discomfort soon ballooned into full-blown doubts of my own.
The bedrock of evangelical Christianity, at least as it was taught to me, is the unconditional belief that every word of the Bible is God-breathed and true, literal and inerrant. The sudden realization that this belief is patently and irrefutably false, that the Bible is replete with the most blatant and obvious errors and contradictions—just as one would expect from a document written by hundreds of different hands across thousands of years—left me confused and spiritual unmoored. And so, like many people in my situation, I angrily discarded my faith as if it were a costly forgery I had been duped into buying. I began to rethink the faith and culture of my forefathers, finding in them as an adult a deeper, more intimate familiarity than I ever had as a child, the kind that comes from reconnecting with an old friend after many years apart.
Meanwhile, I continued my academic work in religious studies, delving back into the Bible not as an unquestioning believer but as an inquisitive scholar. No longer chained to the assumption that the stories I read were literally true, I became aware of a more meaningful truth in the text, a truth intentionally detached from the exigencies of history. Ironically, the more I learned about the life of the historical Jesus, the turbulent world in which he lived, and the brutality of the Roman occupation that he defied, the more I was drawn to him. Indeed, the Jewish peasant and revolutionary who challenged the rule of the most powerful empire the world had ever known and lost became so much more real to me than the detached, unearthly being I had been introduced to in church.
Today, I can confidently say that two decades of rigorous academic research into the origins of Christianity has made me a more genuinely committed disciple of Jesus of Nazareth than I ever was of Jesus Christ. My hope with this book is to spread the good news of the Jesus of history with the same fervor that I once applied to spreading the story of the Christ."
Reza Aslan Zealot: The Life and Times of Jesus of Nazareth
Random House (July 16, 2013) pp. xvii-xxi
What does the Gospel of Thomas tell us about Jesus?
"This gospel understands Jesus to be a charismatic figure. By this I mean, Jesus continues to live in their community even after he has died. His spirit continues to speak to this community of faithful, and they continue to record his teachings. They do not appear to have made any distinction between the"historical"Jesus before death and the"spirit"Jesus after death, at least in terms of authority or historicity of his words. The Jesus that emerges in the Gospel of Thomas is not entirely foreign to the New Testament portrayals, particularly as we see him emerge in the Gospel of John - but also, as we see him in Mark, teaching publicly to the crowds and privately his mysteries to a few close followers. His message is either similar to the New Testament Jesus, or contiguous with him. He teaches against carnality and succumbing to bodily desire. He's an advocate for celibacy. He preaches that the Kingdom of God is here, that people must make a choice whether to enter it or not, that this choice requires an exclusive commitment to him and God, that the going is tough and few will be able to make it. He demands a lifestyle of righteous living, promises rewards including personal transformation and revelation."
About Professor DeConick
April D. DeConick is the Isla Carroll and Percy E. Turner Professor of Biblical Studies. She is a historian of early Jewish and Christian thought. What fascinates her is mapping the many ways that the Jesus tradition emerges across the literature, traditions that have left behind echoes of bitter controversies and competing memories. She has a deep love for exploring the various expressions of ante-Nicene mysticism, including the spirituality of classic Gnostic thinkers. Her work has been called"revisionist," challenging us to seek answers beyond the conventional.
(Retrieved January 14, 2012)
Gospel of Thomas
THE GOSPEL OF THOMAS PROLOGUE
THE APOCALYPSE OF THE SPIRIT-PARACLETE
The fulfillment of the promise of eschatological divine instruction
"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
"I am the one about which Christ has talked... I am the Holy Spirit who has incarnated on this Earth for your realization."
"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."
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."
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."
Easter Puja, London, UK—11 April 1982
"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 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 the scriptures of the world."
The Paraclete Shri Mataji
"Now, the principle of Mother is in every, every scripture - has to be there."
The Paraclete Shri Mataji, Radio Interview Oct 01 1983—Santa Cruz, USA
"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 Paraclete Shri Mataji, December 2, 1979—London, UK
"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."
"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 Paraclete Shri Mataji, 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 Paraclete Shri Mataji, Press Conference July 08 1999—London, UK
Disclaimer: Our material may be copied, printed and distributed by referring to this site. This site also contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available to our readers under the education and research provisions of "fair use" in an effort to advance freedom of inquiry for a better understanding of religious, spiritual and inter-faith issues. The material on this site is distributed without profit. If you wish to use copyrighted material for purposes other than "fair use" you must request permission from the copyright owner.