“Jesus was talking to Nicodemus about a new beginning, a fresh start, and a chance to become a new person by entering into a life-changing, personal relationship with God.”

You Can Experience . . . A Spiritual Life: Food, Fellowship, and a Celebration of God's Bounty
“The search of Nicodemus is the search of many people in the world: a spiritual search for ultimate answers to life's questions. And like many people, Nicodemus is drawn to Jesus. Though he is not sure who Jesus is, he knows that Jesus is a man who comes from God, recognizing that God is in Jesus in a away distinct from other men. So he goes to Jesus—at night—because he's not quite ready to let just anybody know what's going on inside of him.

When Nicodemus gets there, he opens up the conversation by telling Jesus, 'There's something about you that's different. You've got something in your life that I don't have in mine. I want to know what it is. I want to be in a relationship with God. Tell me how.' Jesus looks him in the eye and realizes that he sincerely wants an answer—so He gives it to him. And it's one of the most fascinating, provocative replies that has ever been recorded. Take another look: In reply Jesus declared, 'I tell you the truth, no one can see the kingdom of God unless he is born again' (v. 3)

Jesus says, 'You want to know the way? You must be born again.' Nicodemus is more than just a bit confused. 'The way is being born again? That makes no sense at all!' And we can understand his reaction, can't we? Our reaction would probably have less bewilderment and more cynicism. A modern-day Nicodemus would probably say, 'You've got to be kidding me. I thought you were different. Born again? That's what the televangelists and radio preachers talk about—or scream about. That line is the butt of a hundred jokes. Please tell me you're not going to take that route.'

But Jesus simply looked him in the eye and said: 'I'm telling you the truth. Unless someone is born not only physically, but spiritually, he cannot enter the kingdom of God. Flesh gives birth to flesh, but the Holy Spirit gives birth to spirit. So you really shouldn't be so surprised that I would say you must be born again.'

And that struck a chord with Nicodemus, because it spoke of something deeper that just belonging. Nicodemus was already a member of the Pharisees, the religious elite. And not only that, he was a member of the Jewish ruling council—seventy-one men who were the governing authority for Jews during the time of Jesus. And this wasn't about simply behaving. As a Pharisee, Nicodemus led a very moral life. And Nicodemus was so committed to the ritualistic purity of the Pharisees that he was made one of their leaders. And this wasn't about merely believing either. As a Pharisee, Nicodemus was devoted to the Scriptures. Jesus seemed to be calling Nicodemus to something deeper, something much more profound.

Jesus was talking to Nicodemus about a new beginning, a fresh start, and a chance to become a new person by entering into a life-changing, personal relationship with God. And once that became clear, you can only imagine Nicodemus' relief. He craved more as a spiritual being. He wanted a relationship, an encounter, an opportunity to come into contact with the living God and have his entire life reshaped, remade, reoriented—reborn.”

You Can Experience . . . A Spiritual Life
James Emery White, Thomas Nelson—October 21, 1999

“By describing births of both water and the Spirit, Jesus contrasted physical birth with spiritual birth. He said we need both.”

Evangelism Is...: How to Share Jesus With Passion and Confidence
“A Second Birth

Jesus told Nicodemus that he had to be born again. In other words, He was telling Nicodemus that he needed a second birth. His first birth was insufficient. Being born again is not something you do. it's something you experience. Jesus was crystal clear: You will not experience the kingdom of God unless you experience a second birth.

I asked a gentleman if he was born again. He told me, 'Sure, I've been a Christian all my life.' That's not what Jesus was saying. He said we need a second birth. We need to be born again.

A Spiritual Birth

Nicodemus was thinking in physical terms when he asked, 'How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?' (John 3:4).

Jesus responded that being 'born again' is not only experiencing a second birth but also experiencing a spiritual birth. Jesus answered, 'Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit' (John 3:5-6).

By describing births of both water and the Spirit, Jesus contrasted physical birth with spiritual birth. He said we need both.

Jesus described the physical birth in verse 5 when He said 'born of water.' When a woman is pregnant, a sack of water protects the baby inside her. She knows the baby is ready to come when the water breaks. When the baby is born, it's all wet. The physical birth involves being 'born of water.'

By saying, 'That which is born of the flesh is flesh,' Jesus was further referring to physical birth. When we are born physically, we mark the event with a certificate that gives the date, time, and place of our arrival. Note carefully that Jesus said the physical birth alone will not get us into the kingdom of God. We need a spiritual birth. We need to 'born of water and the Spirit' (John 3:5). Jesus added, 'The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit' (John 3:8).”

Evangelism Is...: How to Share Jesus With Passion and Confidence
Dave Earley and David Wheele, B&H Academic—June 1, 2010, pp. 97-8

The Great Adi Shakti Shri Mataji Nirmala Devi
The Paraclete Shri Mataji
“Today we are celebrating the resurrection of Christ. With it we also have to celebrate the resurrection of human beings, of Sahaja Yogis, who have been resurrected as realised souls. With that we have to understand that we enter into a new awareness. He had to come down and again to show to this world that you are the eternal life, that you lead a life that is spiritual, which never perishes. You have to rise, into that new realm, which is the Realm of God Almighty, what you call the Kingdom of God.

And He said it very clearly to Nicodemus that 'You have to be born again' when he asked, 'Am I to enter back into my mother's womb?' And He said it so clearly. Those who don't want to see can remain blind. No, that is, whatever is born of the flesh, is the flesh, but whatever is born of the Spirit is the Spirit.'

But whatever is manmade is not the Spirit. This is the clear statement of Christ, which people wanted to avoid, and start their own organisations, and ideas, and created a very mythical thing in His name. And now the time has come for it to be blasted. It has been going on and on now for thousands of years, captures so many innocent people and people are into it.”

The Paraclete Shri Mataji
V4 No 23 Sept 84 p4

"The second fundamental of Christianity is that Christ died for our sins, that He suffered for us. We do not have to suffer for religion; we do not have to suffer for our ascent. Only we are to be realized souls so that we become one with the Divine; the yoga takes place.

So firstly He said to Nicodemus that, 'You are to be born again,' and when Nicodemus said, 'Is it I [have to] enter into the womb of my mother?' He says, 'No, whatever is born of the flesh is the flesh. You are to be born out of the Holy Ghost.'

And the third thing which is the most important thing that He said was that, 'I will send you a Redeemer. I'll send you a Counselor.' What about that prediction that He made about the three qualities of the Holy Ghost who will save you—the Counselor, the Redeemer and the Comforter?

Instead of forming these branches of religion — same in Islam, same in Hinduism — we have the same problem that you use your mental projections to solve the spiritual problems. You cannot solve through your petty mind which is such a limited thing. Something living has to happen within us to make us that which is promised. It cannot be an experience of jumping, or changing your dresses, or leaving your dresses. All these we can do ourselves.”

The Paraclete Shri Mataji
Public Program 1 in Paris—April 22, 1985

Apokalypsis: The fulfillment of eschatological instruction by the Paraclete in the Age to Come promised by Jesus at the Last Supper
“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)
“An apocalypse (Ancient Greek: apokalypsis ... literally meaning "an uncovering") is a disclosure or revelation of great knowledge. In religious and occult concepts, an apocalypse usually discloses something very important that was hidden or provides what Bart Ehrman has termed, "A vision of heavenly secrets that can make sense of earthly realities". Historically, the term has a heavy religious connotation as commonly seen in the prophetic revelations of eschatology obtained through dreams or spiritual visions.” Wikipedia 2021-01-09

Shri Mataji
Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.
Total number of recorded talks 3058: Public Programs 1178, Pujas 651, and other (private conversations) 1249

“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)
The Holy Spirit as feminine: Early Christian testimonies and their interpretation,
Johannes van Oort, Radboud University, Nijmegen, The Netherlands
Department of Church History and Church Polity, Faculty of Theology, University of Pretoria, South Africa
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

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