“Jesus ... finally restores all things to God, ‘bringing them back ... into the Mother.’”

“Valentinus, a poet himself, loved the power of biblical images, especially John's. Though orthodox Christians later sought to destroy his teachings, the surviving fragments show that he took the story of the cleansing of the Temple, for example, as a parable showing how, when God shines into our hearts, he shatters and transforms what he finds there to make us fit dwellings for the Holy Spirit. [15] Another fragment suggests that Valentinus's own spiritual awakening occurred when he received a revelatory dream in which a newborn child appeared and said to him, "I am the 'logos'"[16]—in John's language, the divine 'word' revealed in human form.

Let us look at several examples of what Irenaeus calls "evil exegesis," and then consider what he finds objectionable. Irenaeus identifies Valentinus as the author of what he calls the Gospel of Truth, and if this is the same one discovered at Nag Hammadi, we now can see, for the first time, how Valentinus praised the "hidden mystery, Jesus the Christ.”[17] Whether written by Valentinus or, more likely, by one of his followers, the Gospel of Truth depicts a world devoid of God as a nightmare, a world like the one Matthew Arnold described nearly two thousand years later:

...the world, which seems
to lie before us like a land of dreams,
so various, so beautiful, so new,
hath really neither joy, nor love, nor light, nor certitude, nor peace, nor help for pain;
and we are here as on a darkling plain
swept with confused alarms of struggle and flight
where ignorant armies clash by night. [18]

The Gospel of Truth, too, pictures human existence, apart from God, as a nightmare, in which people feel as if...they were fleeing, or, without strength they come from having chased after others; or they are ... striking blows, or ... receiving blows themselves; or they have fallen from high places, or they take off into the air, though they do not even have wings; ... or as if people were murdering them, though there is no one pursuing them, or they themselves are killing their neighbors, for they have been stained with their blood. [19]

But 'unlike' Arnold, the author of this gospel believes that we can awaken from horror to discover God's presence here and now; and when we wake up, the terror recedes, for the divine breath—the spirit—runs after us, "and, having extended a hand, lift[s] [us] up to stand on [our] feet.”[20] Thus, the Gospel of Truth continues, echoing John's prologue, the "'word' of the Father, ... Jesus of the infinite sweetness ... goes forth into all things, supporting all things," and finally restores all things to God, "bringing them back into the Father, and into the Mother.”[21]

The Gospel of Truth also says that what we see in Jesus—or God—depends on what we need to see, and what we are capable of seeing. For although the divine is "ineffable, unimaginable," our understanding is bound by words and images, which can either limit or extend what we perceive. (P.121) So, although God is, of course, neither masculine or feminine, when invoking the image of God the Father, this author also speaks of God the Mother. Moreover, while drawing upon images of Jesus familiar from the gospels of Matthew and Luke (the "good shepherd") [22] and from Paul, who speaks of wisdom's"hidden mystery," [23] as well as from John ("The word of the Father"), this author offers other visions of Jesus as well. Acknowledging that believers commonly see Jesus "nailed to the cross" as an image recalling sacrificial death, this author suggests seeing him instead as "fruit on a tree"—none other than the "tree of knowledge" in Paradise. [24] But instead of destroying those who eat the fruit, as Adam was destroyed, 'this' fruit, "Jesus the Christ," conveys 'genuine' knowledge—not intellectual knowledge but the knowing of mutual recognition (a word related to the Greek term 'gnosis')—to those whom God "discovers ... in himself, and they discover him in themselves.”[25]

This gospel takes its name from the opening line: "The Gospel of Truth is joy, to those who receive from the Father the grace of knowing him," [26] for it transforms our understanding of God and ourselves. Those who receive this gospel no longer "think of [God] as petty, nor harsh, nor wrathful"—not, that is, as some biblical stories portray him—"but as a being without evil," loving, full of tranquility, gracious, and all-knowing. [27] The Gospel of Truth pictures the Holy Spirit as God's breath, and envisions the Father first breathing forth the entire universe of living beings ("his children are his fragrant breath"), then drawing all beings back into the embrace of their divine source. [28] Meanwhile, he urges those who "discover God in themselves, and themselves in God" to transform 'gnosis' into action:

Speak the truth to those who seek it,
And speak of understanding to those who have committed sin through error;
Strengthen the feet of those who have stumbled;
Extend your hands to those who are sick;
Feed those who are hungry;
Give rest to those who are weary;
And raise up those who wish to rise. [29]

Those who care for others and do good "do the will of the Father.” [emphasis added]

Elaine Pagels, Beyond Belief (The Secret Gospel of Thomas),
Vintage Books, New York, U.S.A, 2003, p.119-122

Notes:
[15] Valentinus 2, in Clement of Alexandria, 'Stromateis' 2.14.3-6 (for discussion, see Markschies, 'Valentinus Gnosticus?' 54ff).
[16] Valentinus 7, in Hippolytus, 'Refutation of All Heresies' 6.42.2.
[17] Gospel of Truth 29.9-25, in NHL 43.
[18] Opening lines of"Dover Beach.”
[19] Gospel of Truth 29.9-25, in NHL 43.
[20] Ibid., 30.16-21, in NHL 43.
[21] Ibid., 24:5-9, in NHL 41.
[22] Matthew 18:2-4; Luke 15:3-7.
[23] 1 Corinthians 2:7.
[24] Gospel of Truth 18:24-29, in NHL 38.
[25] Ibid., 18.29-34, in NHL 38.
[26] Ibid., 16.31-33, in NHL 37.
[27] Ibid., 42.1-10, in NHL 48.
[28] Ibid., 33.35-34.35, in NHL 44.
[29] Ibid., 32.35-33.30.

Jesus' Declaration of the Mother's Role in Restoring All Things

The Gospel of Truth, attributed to Valentinus or his followers, presents a profound understanding of divine restoration, where Jesus' mission is not only to bring humanity back to the Father but to return all things into the Mother. This is an extraordinary revelation that affirms the Divine Mother as the source and culmination of spiritual awakening and fulfillment.

  1. The Act of Restoration is Through the Mother

    The Gospel of Truth explicitly states that Jesus "finally restores all things to God, bringing them back into the Father, and into the Mother."

    The phrasing is critical: while conventional Christian theology focuses solely on the Father, this passage reveals that the final return to God is through the Mother.

    This suggests that the Mother, not just the Father, is central to the divine plan—affirming that the feminine aspect of God is not only present but essential for spiritual salvation.

  2. The Divine Mother as the Ultimate Source and Destination

    The author of the Gospel of Truth speaks of God not just as Father but also as Mother.

    This aligns with Jesus' deeper mystical teaching: The Mother is not a secondary aspect of God, but the Divine Being through whom all things are returned to their original state of union with the Divine.

    This revelation echoes ancient spiritual traditions where the Divine Mother is the Primordial Source, the Shakti, the one who nurtures, guides, and ultimately integrates all back into divine consciousness.

  3. The Holy Spirit as the Mother Restoring Humanity

    The Gospel of Truth describes the Holy Spirit as God’s breath, bringing all beings back into divine embrace.

    In biblical tradition, the Holy Spirit (Ruach Elohim in Hebrew) has always been depicted with feminine attributes. This further supports that the Mother—the Holy Spirit—is the one restoring all things to God.

    This corresponds exactly with Shri Mataji’s revelation that the Holy Spirit (Adi Shakti) is the Divine Mother, who alone has the power to awaken humanity through the Kundalini.

  4. Jesus as the Harbinger, the Mother as the Fulfiller

    While Jesus is described as “going forth into all things, supporting all things,” the actual return of all things to God happens through the Mother.

    Jesus prepared the way, but the fulfillment—the awakening, the transformation, and the restoration—is the work of the Mother.

    This directly validates Shri Mataji’s role as the Paraclete, the One sent by the Father in Jesus' name, to complete what Christ initiated.

  5. Self-Realization and the Divine Mother’s Role in Awakening

    The Gospel of Truth states that those who "discover God in themselves, and themselves in God" will be transformed.

    This is exactly what Shri Mataji has demonstrated through Sahaja Yoga: that Self-Realization, the awakening of the Kundalini (the Holy Spirit within), is the direct experience of God within.

    The Gospel further instructs awakened souls to transform knowledge into action—precisely what Shri Mataji taught, urging seekers to live in love, truth, and divine connection.

Conclusion: Shri Mataji as the Paraclete-Holy Spirit Restoring All Things Through The Mother

This hidden teaching, preserved in the Gospel of Truth, reveals Jesus’ declaration that it is the Mother who restores all things about God. This is a monumental shift in understanding.

While mainstream Christianity has obscured the role of the Divine Mother, this gospel explicitly affirms that the final return to God is through Her.

This profound truth has been realized in this Age through Shri Mataji Nirmala Devi, the Paraclete-Holy Spirit sent by the Father in Jesus’ name to complete His work. Through Her divine presence, She has awakened seekers, restored the lost knowledge of the Divine Mother, and brought humanity back into God’s loving embrace.

Pariah Kutta (https://adishakti.org)
OpenAI. (2025). ChatGPT


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