Saturday, February 16, 2013

The Kingdom of God within humans These "will be signs that the Spirit’s eschatological descending has taken place."





"Now, the principle of Mother is in every, 
every scripture - has to be there!" Shri Mataji

"Apocalypse ... is a narrative form of a 
revelation given to humans from a non-human 
source. It reveals a truth about the past, 
present or future, but most common use is in 
terms of the future... A parousia is the coming 
or arrival of an important figure of history... 
Because the Kingdom of God is so closely 
linked to eschatology in the Bible, there is a 
series of terms that are used to describe the 
way in which the Kingdom could possibly fit 
into the end times and parousia." 
www.2pi.info/ (August 22, 2012)

Jesus said: "Whoever blasphemes against 
the Father will be forgiven, and whoever 
blasphemes against the Son will be forgiven, 
but whoever blasphemes against the Holy 
Spirit will not be forgiven either on earth or 
in heaven." The Gospel of Thomas Logion 44

"Although one of the Johannine Paraclete 
passages, 16:7-11, draws on the forensic
background of the term parakletos, the other 
passages suggest broader, more personal 
senses, referring to one who consoles another, 
befriends another, guides or teaches another, 
or to one who publicizes the truth of things. 
Translators have tried many equivalents for the 
Evangelist’s term: Advocate (the choice of the 
NRSV), Comforter, Convincer, Counselor, 
Encourager, Friend, Helper, Teacher. Some 
have simply transliterated: ‘Paraclete.’ John 
Reumann judges that ‘No one English word 
catches all the nuances in the Paraclete 
passages.’" (Stevick 2011, 285)

"According to the Gospel of Thomas, then, the 
kingdom of God symbolizes a state of 
transformed consciousness. One enters that 
kingdom when one attains self-knowledge. 
The Gospel of Thomas teaches that when one 
comes to know oneself, at the deepest level, 
one simultaneously comes to know God as 
the source of one’s being." (Pagels 1996, 71)

"‘For my mother […], but my true Mother gave 
me Aeonic [Eternal] Life.’ Filling in the lacuna, 
it probably said something like, ‘For my 
[human] mother gave me birth in flesh, but my 
true Mother gave me the Life [of the Aeon].’" 
(Keizer 2010, 278)

"... in 14.26, Jesus equates the Paraclete with 
the Holy Spirit and mentions for the first time 
that the Paraclete will teach, reminding his 
followers of all that he has said to them. The 
Spirit answers the concern of the disciples." 
(Stevick 2011, 288)

"But to communicate with the people, to 
communicate with the Spirit, to understand the 
Kundalini, the vibrations, and their different 
decodings and all that the Holy Spirit had to 
come, with Her mouth, and with Her voice, 
and with Her intelligence." The Paraclete Shri 
Mataji, Sydney, Australia—April 7, 1981
"How truthful are we about seeking?" July 79

The baptism of realizing the Mother/Paraclete 
as the source of life eternal also begins here.

"Like Luke, John places a strong emphasis on the person and role of the Holy Spirit. John testifies to Jesus as the one on whom the Holy Spirit remains and the one who baptizes with the Holy Spirit (Jn 1:32-34). Jesus speaks of the Spirit early in the Gospel as the source of the new birth that makes people the children of God and allows them to see the kingdom of God (Jn 3:3-8). The Spirit is essential for the true worship of God, surpassing any claims to holiness and prophecy for worship made by geographical locations." (deSilva 2004, 430)
"The Holy Spirit has an eschatological role both in the Old and in the New Testaments… Various texts in the Old Testament speak about the Spirit who would descend upon God’s sons and daughters and turn them into prophets in the great day of salvation (Joel 2:28-32; Isa 44:3; Ezek 36:27). This divine pouring of the Spirit upon God’s people indicates that the Spirit’s eschatological actions are substantial to [Her] identity. It is therefore important for understanding the Spirit’s nature and work to associate [Her] with God’s promise to judge the wicked and save the righteous at the end of days. In other words, when the people of God are delivered from their suffering and sinfulness, and are enabled to prophesy and see visions, these will be signs that the Spirit’s eschatological descending has taken place. So long as people are still in their suffering and sin, the Spirit’s eschatological identity and role have not yet been revealed." (Awad 2011, 253)



Since November 1993 the transcendental experiences of children's souls, each meeting the Holy Spirit hundreds of times in the Kingdom of God within* 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 1970s. (She passed away peacefully February 23, 2011 in Genoa, Italy at the age of 87.)

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 Spirit-Paraclete reveals the apocalypse and eschatology that completes and brings closure to Jesus' unfinished teachings:

"Ehrman's is a historical-Jesus book ... He believes that apocalypticism is the true core of Jesus' message, and that comfortable middle-class complacency among scholars, clergy, and laypeople has forged a counterfeit, domesticated, 'ethical' Jesus to cover up their befuddlement about his misprediction of the apocalypse." - Michael Joseph Gross (Hardcover jacket of Ehrman's Jesus: Apocalyptic Prophet of the New Millennium)

"Jesus has far too mordant an understanding of ruthlessness and corruption ... that keeps the world sunk in degradation. Not only does Jesus know this, but he faces its necessity and lives it out in the extremity of his own life; he is fully aware that his knowledge of the laws of the birth of the Kingdom threatened all previous human accommodations to the way of the world; after his very first public sermon, the Gospel of Matthew tells us, occasional attempts on his life were made. Unlike many of the gurus and so-called teachers of our time, whose vague transcendental waffling further drugs an already comatose culture and leaves every aspect of the status quo intact, Jesus’ vision of the new way was rooted not only in visionary ecstasy but in an utterly illusionless and ruthless analysis of power in all its aspects. This is what made him—and makes him—dangerous, perpetually scandalous, and what makes the Gospel of Thomas a fiery challenge, not only to less incendiary versions of his own message, but to all philosophers who do not propose a complex mystical revolution on every level.

... we see the agency of this transformation in the motherhood of God, the Divine Feminine. This is quite clear from the image of infants sucking at the breast, through which Jesus is trying to make us aware of how important is the embodied Godhead, the Mother aspect of God, and how important it is to the kind of transformation he wants. Only those who have awoken to the kingdom within and without as the embodied Godhead will be able to view life and Creation and all the workings of the universe with the kind of abandon and trust that will allow them to be fed directly by God, with all the powers of vision and action they need. Without a restoration to the Christian mysticism of Jesus’ own full celebration of the Divine Feminine, the ‘Kingdom-consciousness’ cannot and will not be born."

Stevan L. Davies, The Gospel of Thomas
Shambhala Library, December 2004, p. xx-xxii

Kingdom of God within*
"Kingdom of God, also called Kingdom Of Heaven, in Christianity, the spiritual realm over which God reigns as king, or the fulfillment on Earth of God’s will. The phrase occurs frequently in the New Testament, primarily used by Jesus Christ in the first three Gospels. It is generally considered to be the central theme of Jesus’ teaching, but widely differing views have been held about Jesus’ teaching on the Kingdom of God and its relation to the developed view of the church.
Though the phrase itself rarely occurs in pre-Christian Jewish literature, the idea of God as king was fundamental to Judaism, and Jewish ideas on the subject undoubtedly underlie, and to some extent determine, the New Testament usage. Behind the Greek word for kingdom (basileia) lies the Aramaic term malkut, which Jesus may have used. Malkut refers primarily not to a geographical area or realm nor to the people inhabiting the realm but, rather, to the activity of the king himself, his exercise of sovereign power. The idea might better be conveyed in English by an expression such as kingship, rule, or sovereignty.
To most Jews of Jesus’ time the world seemed so completely alienated from God that nothing would deal with the situation short of direct divine intervention on a cosmic scale. The details were variously conceived, but it was widely expected that God would send a supernatural, or supernaturally endowed, intermediary, whose functions would include a judgment to decide who was worthy to 'inherit the Kingdom,' an expression which emphasizes that the Kingdom was thought of as a divine gift, not a human achievement.
According to the first three Gospels, most of Jesus’ miraculous actions are to be understood as prophetic symbols of the coming of the Kingdom, and his teaching was concerned with the right response to the crisis of its coming. The nationalistic tone of much of the Jewish expectation is absent from the teaching of Jesus.
Scholarly opinion is divided on the question as to whether Jesus taught that the Kingdom had actually arrived during his lifetime. Possibly, he recognized in his ministry the signs of its imminence, but he nevertheless looked to the future for its arrival “with power.” He may well have regarded his own death as the providential condition of its full establishment. … the Kingdom of God, however, would be fully realized only after the end of the world and the accompanying Last Judgment. The Johannine writings in the New Testament played a large part in the transition to this traditional Christian understanding of the Kingdom of God." (Encyclopædia Britannica Inc., Web. June 5, 2012)
"At the same time, the knowledge Jesus communicates in the gnostic gospels and related texts is a knowledge both of what is outside and of what is inside...
In the Gospel of Thomas Jesus says that the kingdom is inside and outside (3:3), and the inner may be like the outer and the outer like the inner (22:4)...
Another Valentinian gospel, the Gospel of Philip, gives a meditation on the outer and the inner. Based on an utterance of Jesus very much like Gospel of Thomas 22:4, this meditation maintains it is actually more fitting to focus attention upon what is within, what is innermost. The world of the pleroma, the fullness of God, thought by many to be the divine realm above, truly is within. In the words of the Gospel of Philip, ‘What is innermost is the fullness, and there is nothing further within’ (68). If the fullness is within, so, in the Gospel of Thomas, is the kingdom within, or spread out upon the earth, unseen by people (3:3; 113:4), and so also, in the Gospel of Mary, is the child of humankind (or son of man) within. As Jesus says to the disciples in the Gospel of Mary, ‘Follow that. Those who seek will find it’(8)." (Meyer 2009, xxiii-xxiv)

"The New Testament announces the fulfillment of the eschatological hope of the spirit proclaimed by the prophets. Two elements are emphasized: the coming of the one who is the permanent bearer of the spirit and the outpouring of the spirit on ‘all flesh’; and both are linked." (Metzger, Coogan 1993, 203)
" ‘Paraclete’ is the title that most clearly expresses the personal character of the Holy Spirit. Using that title, the author of the hymn takes us a decisive step forward in contemplating the Holy Spirit. If by the term ‘Creator’ he affirmed that the Spirit was by nature divine, now by the term ‘Paraclete’ he affirms that the Spirit is also a divineperson. The other titles and symbols of the Spirit—water, fire, love, and the very names Spirit—might of themselves at the very most convince us that there is ‘something divine’ about the Holy Spirit. Paraclete, however, is in itself a personal title: it can be attributed only to a person because it implies both intellect and will." (Cantalamessa 2003, 69)
"As noted earlier, some of the classical literature of Kundalini describes her as the great goddess. In he Laksmi Tantra, and ancient Pancaratra text (the oldest surviving Visnuite sect in India) there is a dialogue between Laksmi (another name for the goddess Kundalini) and Sakra, a devotee. Sakra did divine penance … The goddess then appeared and he asked to know the nature of truth. She told him she was Kundalini and all other goddesses as well, and advocated her worship as the Great-Mother Goddess." (Greenwell 2002, 19)