She is to be the medium through whom they will enter into a full understanding of the historic revelation in the incarnate Christ.

The spiritual movement of Sahaja Yoga, founded by Shri Mataji Nirmala Devi, presents a direct and explicit answer to the identity of the promised Paraclete. Within its theological framework, Shri Mataji is identified as the incarnation of the Holy Spirit, the Comforter sent to guide humanity into the complete truth of Christ's revelation. This interpretation synthesizes the Johannine promise with the concept of the divine feminine, arguing that the Paraclete is not an abstract spirit but a tangible, maternal figure whose mission is to grant en-masse Self-realization.

Author: Manus AI

Date: December 5, 2025

Table of Contents

Abstract

This paper examines the theological and scriptural basis for the identification of Shri Mataji Nirmala Devi as the Paraclete promised by Jesus Christ in the Gospel of John. It explores the concept of the Paraclete within Christian theology, with a particular focus on its role as a guide into a deeper understanding of Christ's revelation. The analysis delves into the linguistic and theological arguments for a feminine interpretation of the Holy Spirit, drawing on the Hebrew term ruach, Gnostic texts, and comparative insights from other world religions. The paper argues that, within the framework of Sahaja Yoga, Shri Mataji is presented as the fulfillment of the promise of the Paraclete, serving as "the medium through whom [believers] will enter into a full understanding of the historic revelation in the incarnate Christ." This study contextualizes this claim within the broader history of Christian thought and the specific teachings of Sahaja Yoga, which emphasize direct, experiential knowledge of the divine.

1. Introduction

In the Gospel of John, Jesus promises his disciples that he will send "another Paraclete" to be with them forever, identified as the Spirit of Truth who will guide them into all truth [1]. This figure, whose name parakletos (παράκλητος) is variously translated as Counselor, Advocate, Helper, or Comforter, is central to Christian pneumatology. The Paraclete's primary function is not to introduce a new revelation but to illuminate and unfold the full meaning of Jesus' life and teachings. A key passage from the Dictionary of the Bible articulates this role, stating that the Paraclete is "to be the medium through whom they will enter into a full understanding of the historic revelation in the incarnate Christ" [2].

While mainstream Christian traditions have historically understood the Paraclete as the Holy Spirit, a disembodied aspect of the Trinity, a number of theological and spiritual movements have posited a more personal, and at times feminine, manifestation. This paper explores one such interpretation, originating from the spiritual movement of Sahaja Yoga, founded by Shri Mataji Nirmala Devi (1923–2011). Sahaja Yoga identifies Shri Mataji as the incarnation of the Holy Spirit, the promised Paraclete. This paper will conduct a theological examination of this claim, focusing on its scriptural and historical underpinnings. It will analyze the Johannine concept of the Paraclete, investigate the feminine dimension of the Holy Spirit in Judeo-Christian and Gnostic traditions, and connect these threads to the specific teachings of Sahaja Yoga regarding Shri Mataji's role in providing a complete understanding of Christ's message.

2. The Johannine Paraclete: A Guide to All Truth

The concept of the Paraclete is unique to the Johannine literature in the New Testament. In his final discourse to his disciples, Jesus makes a profound promise:

"And I will ask the Father, and he will give you another Counselor to be with you forever—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you." (John 14:16–17, NIV) [1]

This "other Counselor" (Greek: allon parakleton) signifies a figure who is distinct from Jesus, yet of the same kind, continuing his work. The term parakletos itself carries a rich semantic field, encompassing the roles of an advocate in a legal setting, a counselor offering guidance, a comforter in times of distress, and an intercessor. The Paraclete's mission is intrinsically linked to the person and work of Jesus Christ. It is not to deliver a new gospel, but to deepen the disciples' understanding of the one they have already received.

Jesus elaborates on this educational and revelatory function, stating, "But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you" (John 14:26) [1]. Later, he adds, "But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will glorify me because it is from me that he will receive what he will make known to you" (John 16:13–14) [1].

These passages establish several key functions of the Paraclete:

Function Scriptural Basis (Gospel of John) Description
Teaching and Remembrance 14:26 The Paraclete instructs the disciples and brings to their memory the full significance of Jesus' words.
Guidance into Truth 16:13 The Paraclete leads believers into a complete and comprehensive understanding of divine truth.
Witness to Christ 15:26; 16:14 The Paraclete testifies to the reality of Christ and glorifies him, revealing the deep meaning of his life and mission.
Conviction of the World 16:8–11 The Paraclete's mission includes judging the world's unbelief and vindicating Christ's righteousness.

The promise is that this Spirit of Truth will make possible a level of understanding that was unattainable even for the disciples during Jesus' earthly ministry. The revelation given in the incarnate Christ was complete, yet its full comprehension required the coming of the Paraclete, who would mediate Christ's presence and unlock the deeper mysteries of his message for future generations.

3. The Feminine Dimension of the Spirit: Re-examining Pneumatology

The traditional depiction of the Holy Spirit, and thus the Paraclete, has been predominantly masculine or neuter, largely influenced by the grammatical gender of the words used in Greek (pneuma – neuter) and Latin (spiritus – masculine) translations of the Bible. However, a deeper examination of the scriptural and theological sources reveals a persistent, though often suppressed, feminine dimension to the Spirit.

This interpretation begins with the Hebrew Bible, where the word for Spirit, ruach (רוּחַ), is a feminine noun. Consequently, in the original linguistic context of much of the Old Testament, the Spirit of God carried feminine connotations. While grammatical gender does not equate to personal gender, this linguistic foundation provided a basis for early Jewish and Christian traditions to conceive of the Spirit in feminine terms.

This conception is not limited to linguistic analysis. It finds explicit expression in a variety of ancient texts, particularly those from Gnostic traditions, which often described the Godhead as a dyad of masculine and feminine principles. The scholar Elaine Pagels notes that many Gnostic sources use sexual symbolism to describe God, not as a singular masculine entity, but as a divine Father and Mother [3].

For example, the Apocryphon of John, a second-century text discovered at Nag Hammadi, recounts a vision of the Trinity described as the Father, the Mother, and the Son. The text explains this formulation by referencing the feminine gender of the Hebrew ruach for Spirit [3]. Similarly, the Gospel to the Hebrews contains a saying attributed to Jesus that refers to "my Mother, the Spirit" [3]. These texts suggest that for some early Christians, the identification of the Holy Spirit as the divine Mother was a natural and logical theological step.

This understanding of a feminine divine presence is not an anomaly in the history of religions. Parallels can be found across various spiritual traditions, which recognize a feminine creative and nurturing power at the heart of the cosmos. In Hinduism, the Adi Shakti is the primordial, creative energy from which the universe unfolds. In Judaism, the Shekinah represents the indwelling presence of God, often depicted in feminine terms. In Buddhism, Prajnaparamita is the personification of transcendent wisdom, referred to as the "Mother of all Buddhas."

These parallels suggest that the concept of a feminine divine principle is a recurring archetype in human spirituality. The argument for a feminine Paraclete, therefore, draws not only on the linguistic roots of the term ruach and the explicit testimony of certain Gnostic texts but also on a broader, cross-cultural understanding of the divine feminine. This provides a theological framework for conceiving of the Paraclete not as an abstract force, but as a divine personality who could, in principle, incarnate in a feminine form.

4. Shri Mataji as the Paraclete: The Sahaja Yoga Interpretation

The spiritual movement of Sahaja Yoga, founded by Shri Mataji Nirmala Devi, presents a direct and explicit answer to the identity of the promised Paraclete. Within its theological framework, Shri Mataji is identified as the incarnation of the Holy Spirit, the Comforter sent to guide humanity into the complete truth of Christ's revelation. This interpretation synthesizes the Johannine promise with the concept of the divine feminine, arguing that the Paraclete is not an abstract spirit but a tangible, maternal figure whose mission is to grant en-masse Self-realization.

The Paraclete Shri Mataji

The core practice of Sahaja Yoga is the awakening of the Kundalini, a dormant spiritual energy described in Hindu tradition as residing at the base of the spine. When awakened, this energy is said to ascend through the central channel of the subtle system, culminating in a state of thoughtless awareness and spiritual union. This experience is often accompanied by a tangible sensation of a cool breeze on the hands and above the head, which Sahaja Yoga identifies as the manifest sign of the Holy Spirit [4]. Shri Mataji taught that this experience is the "baptism by the Holy Spirit" spoken of in the Bible (John 1:32–34), made accessible to all through her presence and grace.

By identifying the Kundalini with the Holy Spirit, Sahaja Yoga posits a direct, experiential connection to the divine that transcends dogma and ritual. Shri Mataji's role, as the Paraclete, is to be the catalyst for this awakening. Her teachings are presented not as a new religion, but as the integrating force that reveals the common esoteric truth at the heart of all major world religions. In this context, she is seen as the fulfillment of the promise made in the Dictionary of the Bible that the Paraclete would be "the medium through whom they will enter into a full understanding of the historic revelation in the incarnate Christ" [2].

According to this perspective, Shri Mataji's teachings accomplish the key functions of the Paraclete as outlined in the Gospel of John:

  • She guides believers into "all the truth" by providing a method for direct perception of spiritual realities, thereby decoding the parables and esoteric statements of Christ.
  • She "bears witness" to Jesus by affirming his divinity and explaining his role as the Son of God from a spiritual, rather than purely historical or dogmatic, standpoint.
  • She "brings to remembrance" Christ's teachings by illuminating their deeper meaning, particularly concerning the Kingdom of God within and the necessity of a spiritual rebirth (John 3:5–8).

From the Sahaja Yoga viewpoint, the full significance of Christ's message—especially his teachings on resurrection and eternal life—could only be understood after the advent of the Paraclete, who would provide the experiential key to unlock these mysteries. Shri Mataji's advent is thus seen as the inauguration of the "Age of the Spirit" or the "Last Judgment," a time when humanity is given the collective opportunity to achieve spiritual ascent through Self-realization. Her role is not to supersede Christ, but to complete his mission by making the spiritual reality he spoke of a tangible experience for all seekers of truth.

5. Conclusion

The theological identification of Shri Mataji Nirmala Devi as the Paraclete offers a compelling and coherent framework for understanding her role as "the medium through whom they will enter into a full understanding of the historic revelation in the incarnate Christ." This interpretation is not an arbitrary claim but is grounded in a multi-layered theological argument that draws upon Christian scripture, linguistic analysis, and comparative religious insights. It builds upon the Johannine promise of a Spirit of Truth who would guide believers into the complete meaning of Christ's message, a promise that implies a deeper, experiential dimension of faith that was to be unlocked in a future age.

The argument is further strengthened by the re-examination of the feminine nature of the Holy Spirit, a concept with roots in the Hebrew language of the Old Testament and which found explicit voice in early Gnostic Christian traditions. By contextualizing the Paraclete within this tradition of the divine feminine, the incarnation of the Spirit as a maternal figure becomes a theologically plausible event. Within the Sahaja Yoga framework, Shri Mataji fulfills this role by providing the experiential key—the awakening of the Kundalini—that transforms the abstract theological concepts of Christianity into a living, verifiable reality. Her teachings are presented as the fulfillment of Christ's promise, not a replacement of it, offering a path to the direct, personal experience of the divine that he foretold.

Ultimately, the claim that Shri Mataji is the Paraclete rests on the assertion that she provides the means for the spiritual rebirth that Jesus declared necessary to enter the Kingdom of God. By making this rebirth a tangible and accessible experience, she is seen as the guide who leads humanity to the full and complete understanding of Christ's historic and eternal revelation.

References

[1] The Holy Bible, New International Version. (2011). Biblica, Inc. All scriptural quotations from the Gospel of John are taken from this translation.
[2] Hastings, J. (Ed.). (1963). Dictionary of the Bible. Charles Scribner's Sons, p. 393.
[3] Pagels, E. (1989). The Gnostic Gospels. Random House, pp. 48–50.
[4] Srivastava, N. (1997). Meta Modern Era. Vishwa Nirmala Dharma.

“She is to be the medium through whom they will enter into a full understanding of the historic revelation in the incarnate Christ.”
Dictionary of the Bible, [Edited by J. Hastings], Charles Scribner's Sons, 1963.

December 25, 2006

Dear All,

More than two millennia ago, Lord Jesus promised that He would send the Comforter in the name of God Almighty. The Comforter/Paraclete “will bear witness to Jesus, declaring to the disciples the meaning of His words and acts (16:12-15) in a way which was impossible during the earthly ministry.”

According to Elaine Pagels, the “Gospel to the Hebrews likewise has Jesus speak of ‘my Mother, the Spirit.’” [17] In the Gospel of Thomas, Jesus contrasts his earthly parents, Mary and Joseph, with his divine Father — the Father of Truth — and his divine Mother, the Holy Spirit.1

To justify the feminine interpretation of the Comforter/Holy Spirit, the Dictionary of the Bible will be examined.

It states that the Fourth Gospel does not narrate Jesus' baptism but explains its significance. Since the Holy Spirit descended and remained on Him, He is singled out as the Son of God who will baptize with the Holy Spirit (John 1:32-34). His teachings direct to rebirth through the Spirit where a new state of being is attained by the grace of the Spirit — this is the only way of entering the Kingdom of the Spirit. Water is associated with the Spirit (John 3:5-8; cf 1:13). However, this salvation of humankind through rebirth can only take place after His death and exaltation (cf 3:14). Therefore this promise of the coming Spirit points to the future: “Now this he said about the Spirit, which those who believed in him were to receive; for as yet the Spirit had not been given [or, Spirit was not yet], because Jesus was not yet glorified” (7:39). The discourses following Last Supper hold the key to the narration of the Spirit. It is referred to as the “paraclete” (Counselor) or “Advocate”, “intercessor” or more appropriately the Spirit of paraclesis ... With these terms and the use of masculine instead of neuter pronouns, the concept of the Spirit attains a more personal nature than at any other point in the Bible.2

“Other texts discovered at Nag Hammadi demonstrate one striking difference between these ‘heretical’ sources and orthodox ones: gnostic sources continually use sexual symbolism to describe God. One might expect that these texts show the influence of archaic pagan traditions of The Mother Goddess, but for the most part, their language is specifically Christian, unmistakably related to a Jewish heritage. Yet instead of describing a monistic and masculine God, many of these texts speak of God as a dyad who embraces both masculine and feminine elements....

One group of gnostic sources claims to have received a secret tradition from Jesus through James and through Mary Magdalene. Members of this group prayed to both the divine Father and Mother: ‘From Thee, Father, and through Thee, Mother, the two immortal names, Parents of the divine being, and thou, dweller in heaven, humanity of the mighty name …’ [5] Other texts indicate that their authors had wondered to whom a single, masculine God proposed, ‘Let us make man [adam] in our image and likeness, after our likeness’ (Genesis 1:26). Since the Genesis account goes on to say that humanity was created ‘male and female’ (1:27), some concluded that the God in whose image we are made must also be both masculine and feminine — both Father and Mother.”3

“A second characterization of the divine Mother describes her as Holy Spirit. The Apocryphon of John relates how John went out after the crucifixion with ‘great grief’ and had a mystical vision of the Trinity. As John was grieving, he says that ‘The [heavens were opened and the whole] creation [which is] under heaven shone and [the world] trembled. [And I was afraid, and I] saw in the light ... a likeness with multiple forms ... and the likeness had three forms.’ [14]

To John's question the vision answers: ‘He said to me, “John, Jo[h]n, why do you doubt, and why are you afraid? ... I am the one who [is with you] always. I [am the Father]; I am The Mother; I am the Son.”’ [15] This gnostic description of God — as Father, Mother and Son — may startle us at first, but on reflection we can recognize it as another version of the Trinity. The Greek terminology for the Trinity, which includes the neuter term for spirit (pneuma) virtually requires that the third ‘Person’ of the Trinity be asexual. But the author of the Secret Book has in mind the Hebrew term for spirit, ruah, a feminine word; and so concludes that the feminine ‘Person’ conjoined with the Father and Son must be the Mother. The Secret Book goes on to describe the divine Mother:... (She is) ... the image of the invisible, virginal, perfect spirit ... She became The Mother of everything, for she existed before them all, The Mother-father [matropater] ...’ [16]

The Gospel to the Hebrews likewise has Jesus speak of ‘my Mother, the Spirit.’ [17] In the Gospel of Thomas, Jesus contrasts his earthly parents, Mary and Joseph, with his divine Father — the Father of Truth — and his divine Mother, the Holy Spirit.”4

Had the Truth pertaining to the ‘gender’ of the Holy Spirit of Christianity been cross-examined against other scriptures — Adi Shakti of Hinduism, Prajnaparamita of Buddhism, Eykaa Mayee of Sikhism, Ruh of Islam, and the Shekinah of Judaism which are all feminine in nature — then we may have come across text that proclaims as follows:

Question: “What does it mean that the Holy Spirit is our Paraclete?”

Answer: The time of the arrest and consequent crucifixion of the Lord Jesus Christ was drawing near. As Jesus met with His disciples in the “upper room”, He expounded to them many things. In John 13:33 He stated: “My children, I will be with you only a little longer... where I am going you cannot come.” The announcement of the coming separation led to the indication of its purpose. The season of bereavement was to be a season of spiritual growth. To this end Christ gave a commandment fitted to lead His disciples to appropriate the lessons of His life, and so, by realizing their true character, to follow and to find Him as indicated in verses 34 and 35.

In light of their weak faith at this point in time, Jesus told them in John 14:1, “Do not let your heart to be troubled. Trust in God; trust also in Me ...” Jesus had just explained to them that one of them was a traitor; He had warned Peter that he would deny His Lord three times; and, perhaps the heaviest blow of all was that Jesus was going to leave them (John 13:33). Now He says, “... let not your heart be troubled” (John 14:1). In John 14:16, 17 Jesus gives them a statement of great encouragement: “And I will ask the Father (pray), and He will give you another Counselor to be with you forever ... the Spirit of Truth” (NIV).

The Greek word translated “Comforter or Counselor” is “Parakletos” as found in John 14:16, 26; 15:26; and 16:7. Once it is translated “Advocate” (1 John 2:1). The New International Version (NIV) has translated the word as Counselor. The form of the word is unquestionably passive. It can properly mean only “one called to the side of another,” and that with the secondary notion of counselling or supporting or aiding him. The contexts in which the word “paraclete” occurs in the New Testament lead to the same conclusions as the form, and the independent usage of the word. In 1 John 2:1, the sense “Advocate” alone suits the argument, though the Greek fathers explain the term as applied to the Lord in the same way as in the Gospel. In the Gospel again, the sense of Advocate, counsel, one who pleads, convinces, convicts, who strengthens on the one hand and defends on the other, is alone adequate. Christ as the Advocate pleads the believer's cause with the Father against the accuser Satan (1 John 2:1; compare Romans 8:26, and also Revelation 12:10; Zechariah 3:1). The Holy Spirit (Parakletos) as the Advocate pleads the believer's cause against the world (John 16:8ff) and also Christ's cause with the believer (John 14:26; 15:26; 16:14).

Jesus, in saying what He did to His disciples, was comforting their troubled hearts. In 14:16 He states: “I will pray to the Father and He will send you another Comforter (paraklete—another is 'heteros', one of the same kind, which is the Holy Spirit).” First of all, this paraclete is God the Holy Spirit, the third person of the Trinity. She is a true personality and a personal being. She indwells every believer. She has been called in some translations “Encourager.” As the “Spirit of Truth” the Holy Spirit illumines the Word of God so believers may understand it. She leads us in that truth of God's Word. She uses the Word of truth to guide us into the will and the work of God.5

“The Paraclete is to be sent by God the Father in response to the prayer of Christ (14:16), by Christ Himself (16:7), by the Father in Christ's name (14:26), or by Christ from the Father (15:26). She is to represent and mediate the glorified Christ to Her followers; She is to be the medium through whom they will enter into a full understanding of the historic revelation in the incarnate Christ, teaching and instructing them and through them witnessing to the world concerning Christ and the salvation and judgement which She has brought. As the Spirit of Christ, who is Himself the truth (14:6), She is the Spirit of truth (14:17, 15:26, 16:13) guiding Christ's disciples into all the truth as She unfolds the meaning of the revelation of God in Christ's deeds and words. She will mediate Christ's presence to them (cf 14:18), bringing to their remembrance and instructing them in the full significance of the things which Jesus had said to them (14:26). She will bear witness to Jesus, declaring to the disciples the meaning of His words and acts (16:12-15) in a way which was impossible during the earthly ministry, and through their mission, especially under persecution, testify to the hostile world (15:26-16:4). This mission of the Paraclete, like that of Jesus Himself, is two-sided; for to the world which has rejected Christ it brings judgement. She will convict the world in respect of the sin of its unbelief, in respect of the vindication of Jesus in His exaltation to the Father, and in respect of the condemnation of the devil through His death and glorification (16:8-11).”6

Indeed Jesus gives them a statement and promise of great encouragement: “And I will ask the Father (pray), and He will give you another Counselor to be with you forever ... the Spirit of Truth” (NIV). That promise has been fulfilled to the letter.

But where is this Counselor, the Spirit of Truth? Where is She now, supposed to reside with humans forever after being sent by the Father? The 2,200-paged SHRI ADI SHAKTI: KINGDOM OF GOD and the websites prove beyond a shadow of doubt that She resides within our Sahasraras. She is a true personality and a personal being. She indwells every believer of the Last Judgment and Resurrection. She is the Shakti/Spirit within us that Shri Mataji Nirmala Devi has revealed. That is why the 1000 Names of the Shri Lalita Sahasranama are dedicated to Her. She is to be the medium through whom the believers of the Last Judgment will enter into a full understanding of the historic revelation in the incarnate Christ, teaching and instructing them and through them witnessing to the world concerning Christ and the salvation and judgement which She has brought. She has borne witness to Jesus, declaring to the disciples the meaning of His words and acts (16:12-15) in a way which was impossible during the earthly ministry. Her advent and Divine Message must now spread to the rest of the world.

The Sahaja Yoga organization, now effectually controlled by WCASY and Sir C.P., has rejected and thwarted all attempts to make public Shri Mataji's Advent and Divine Message. I assure you that under no circumstance will they ever recover from this conspiracy against the Comforter sent by Jesus Christ, “the medium through whom they will enter into a full understanding of the historic revelation in the incarnate Christ, teaching and instructing them and through them witnessing to the world concerning Christ and the salvation and judgement which She has brought. As the Spirit of Christ, who is Himself the truth (14:6), She is the Spirit of truth (14:17, 15:26, 16:13) guiding Christ's disciples into all the truth as She unfolds the meaning of the revelation of God in Christ's deeds and words. She will mediate Christ's presence to them (cf 14:18), bringing to their remembrance and instructing them in the full significance of the things which Jesus had said to them (14:26). She will bear witness to Jesus, declaring to the disciples the meaning of His words and acts (16:12-15) in a way which was impossible during the earthly ministry.”

The Sahaja Yoga organization is condemned to self-destruction! Look around and you will realize its slow and gradual demise. Shri Mataji will triumph and I keep repeating it based on scriptural facts and eschatological expectations ................ and Her own promise to establish Sahaja Yoga before She leaves. For the last few years we are declaring and establishing the truth that Sahaja Yoga is actually about the Last Judgment and Resurrection, and not about the official claim of cures, stress management and peace of mind. We are also declaring to all seekers that Shri Mataji is the medium through whom humanity will enter into a full understanding of the historic revelation in the incarnate Christ.

So again I have to ask - what is the nature of the negativity and conspiracy by WCASY and the SY leadership to suppress and silence those who uphold the true teachings of the Comforter sent by the Saviour in the name of the Father? It is indeed a great blessing being ostracized from such a deceitful and dishonest organization.

Jai Shri Mataji,

jagbir

References

1 (14. Apocryphon of John 1.31-2.9, in nhl 99; 15. Ibid., 2.2-14, in nhl 99; 16. Ibid., 4.34-5.7, in nhl 101; 17. Gospel to the Hebrews, cited in Origen, comm. jo. 2.12.) Elaine Pagels, The Gnostic Gospels, Random House, NY, 1989, p. 49-50.
2 Dictionary of the Bible, C. Scribner's Sons, 1963, p. 393.
3 5. Hippolytus, REF 5.6. Elaine Pagels, The Gnostic Gospels, Random House, NY, 1989, p. 49-50.
4 (14. Apocryphon of John 1.31-2.9, in nhl 99; 15. Ibid., 2.2-14, in nhl 99; 16. Ibid., 4.34-5.7, in nhl 101; 17. Gospel to the Hebrews, cited in Origen, comm. jo. 2.12.) Elaine Pagels, The Gnostic Gospels, Random House, NY, 1989, p. 49-50.
5 https://www.gotquestions.org/paraclete-Holy-Spirit.html
6 Dictionary of the Bible, [Edited by J. Hastings], Charles Scribner's Sons, 1963.