Christ explains that human redemption occurs by the mediation of a Divine Feminine

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, " jagbir singh "

<adishakti_org wrote:

> >

> > " The supreme divinity, Lalita, is one's own blissful Self. " " She

> > alone is Atman. Other than Her is untruth, non-self. " - Always

> > remember these priceless Truths daily for the rest of your lives

> > and you are assured of moksa and immortality! What else is Self-

> > realization other than realizing that Lalita is one's own

> > blissful Self? And once She is realized within to be one's own

> > blissful Self everything else is indeed untruth, non-self.

> >

>

> " The supreme divinity, Lalita, is one's own blissful Self. " -

> Bhavana Upanishad 1.27

> /message/6781

>

>

>

> I have mentioned already that there can be found traces of Shakti

> in the conception of the Madonna of the Catholic Christian Church.

> As some of you may know, there exists in Czenstochau in Poland the

> famous sculpture of the so-called Black Madonna, who is much adored

> by the population. Why is she black? Well whatever kind of outer-

> influence may have taken place, the spiritual reason must be the

> same as in Sakthism. She, the Madonna, the creatrix femina, is

> dark, is spiritually veiled in darkness during the process of

> creation. She is the deep and creative night. Darkness, compared

> with the light of day, has always been regarded spiritually as the

> deeper element. The darkness of the body is intended to show that

> the personality belongs to the spiritual world as the creative

> background of all physical appearance. It is very remarkable, too,

> that near Barcelona in Spain, on Mount Serrat, a black Madonna with

> the Christ child on her knees is worshipped by the Catholic Church.

> This famous sculpture, is said to have been on this holy mountain

> for over a thousand years. Her throne shows an uncommon shape. She

> holds in her right hand a globe, representing the Universe. Thus

> here, too, the conception seems to be that She, the Goddess-

> Madonna, is the Creator and Upholder of the whole Universe. In my

> opinion these figures--in their spiritual meaning--show the very

> deep connection , which exists spiritually between East and West.

> And Sakthism may help to bring an understanding between East and

> West, the importance of which is always becoming more apparent...

>

> It follows consequently that in every individual being, which to a

> certain extent becomes conscious of itself, there must be living a

> tendency to become liberated from this separation, to come back to

> this primordial union. " Back to the mother " , it may be said, is the

> shortest expression for the spiritual aim of the whole of Indian

> culture and especially of Sakthism. A deeply--felt longing prevails

> within the religious mind of India; a longing like that of a child

> for its mother. It is important to note this, since it is this

> longing , which gives the impulse to the means by which the aim of

> coming back to the Mother may be attained. These means are called

> the Yoga of Sakthism, i.e., Sadhaana. The principles of Yoga are

> almost the same in all the different Indian systems, of which they

> form an essential part. By urging concentration of thought upon

> certain important ideas, they aim at giving to these ideas more

> strength and clearness than they usually have.

>

> The meditator excludes himself from all outer influences, in order

> to bring his mind into direct contact with the spiritual world. In

> the end he will eventually realise what his Scriptures have taught

> him, that his essence is Spirit, and his mind and body its

> manifestations. I may mention here that a modern " western " way

> of " Yoga " has been introduced into Europe by the spiritual

> system, " Anthroposophy " , of Dr.Rudolf Steiner. In all ages such

> kinds of spiritual endeavour have been practised. If man succeeds

> in actually realising the inner meaning of metaphysics, he

> becomes, as it is called, " initiated " , that is, he becomes a

> citizen of the spiritual world, just as he is a citizen of the

> natural world by his physical birth. The Yoga of Sakthism

> specializes in conceptions of the Goddess Shakti. If She appears

> to the Shakta, as She is in Herself, the highest realisation, the

> Union with the mother is attained. Then the Shakta says: She I am,

> and feels himself full of the greatest spiritual bliss...

>

> All the rites of Sakthism, of which I have here mentioned only one,

> tend in such a direction as to awaken within him the spiritual and

> aesthetically productive forces of man. As soon as these usually

> slumbering forces are awakened, the Shakta knows and feels himself

> as being born again within the spiritual world. The Shakta

> says, " As I am born in my physical body from my mother, so I must

> be spiritually born again from my spiritual mother, the Goddess

> Shakti. " By the grace of Shakti the Shakta himself becomes Brahma.

> As a matter of fact, every spiritual man strives for the attainment

> of such a state, of being reborn in the spiritual sense. Only the

> expressions are different and the means and ways vary. In Sakthism

> it is striking to notice with what absoluteness and how

> independently of all other systems of religion the physical

> appearance and the highest spiritual realisation are combined

> together. If Shakti is everywhere, then she is, too, in the bodily

> appearance of the women and there, however veiled, in her fullest

> essence. So he makes use of her for the greatest spiritual aim of

> man, namely to be reborn by the grace of Shakti.

>

> Now I have said that this aim of being reborn within the spiritual

> motherhood is known to almost every religion, and, although

> Buddhism in its fundamental basis at first seems to be utterly

> different from Sakthism, yet Northern Buddhism knows well what is

> meant by Shakti. Mahayana Buddhism, as it is prevalent in Tibet,

> by which country Sakthism too has been much influenced, has

> introduced into its system during its development the Goddess

> Tara. She represents what Shakti is for Sakthism. She is the

> embodiment of all that within the spiritual realisation is

> distinctly female; and it is a very secret saying in esoteric

> Northern Buddhism that man, by being reborn from Tara, will become

> a Buddha, that is, will attain the highest spiritual state of life

> to which man is destined and for which he is striving. Within

> esoteric Christianity there is the picture of Jesus Christ lying

> in the stable-manger as the new-born child before the immaculate

> Virgin Mary. It is intended to portray not only the story

> of the historical birth of Jesus, but at the same time a

> representation of the idea that we all have to be reborn as such a

> Christ-child of the Virgin Mary, the Shakti of Christianity.

>

> You see, there can be discovered, within so widely differing

> religious systems as Sakthism, Northern Buddhism and Christianity,

> the same important idea as that of being reborn by the grace of

> Shakti as Brahma, of being reborn by Tara as a Buddha, and of being

> reborn by Madonna as a Christian. As a matter of fact, the female

> spiritual element as it is venerated by Sakthism, being a living

> truth, can to a certain extent become a combining factor to embrace

> the great cultural outlook both of the East and the West. Humanity

> is one over all the earth, and Womanhood is its essential part. In

> Sakthism the idea of the spiritual creative force of Womanhood

> finds its most absolute and exclusive expression. For this reason

> this system is so interesting and striking for anyone who takes the

> trouble to go more deeply into it. Shakti, as she is pleased to

> reveal herself to day, is present, too, within the depths of

> European culture. It would take me too far a field to prove it by

> further details. I would only mention that Goethe concludes his

> great poem, " Faust " , with the words: " The eternal female is raising

> us " . Certainly, Goethe had no knowledge of the system of Sakthism

> and of those texts, which we are now privileged to study. But by

> his poetical inspiration he touched by himself the truth, which we

> find so clearly expressed in the system of Sakthism. If one would

> try to express the deepest meaning which Sakthism may have for us

> in our days, it cannot be done better than by those words which the

> mystical chorus sings at the end of this great poem: Das Ewig

> Weibliche zieht uns hinan. " The eternal female is raising us " .

>

> The Indian Religion of the Goddess Shakti

> DR. HANS KOESTER

> THE JOURNAL OF THE SIAM SOCIETY

> Vol.23, part 1

> 1929 July

>

 

Karma, reincarnation, self-realization and the Divine Feminine as

Holy Ghost -- God the Mother. Christ's teachings are more Eastern

than the Churches would have us believe or would like to admit.

 

The two centuries after Christ saw the Christian Gnostic teachings

of spiritual awareness disseminated alongside the blind faith

doctrines of Paul's formulation. In the third Century, the Roman

Church's council of Nicaea acted to stamp out the Gnostics and their

anti-dogmatic approach to spirituality.

 

The Gnostic's were declared heretical, their texts destroyed and the

Gnostics themselves persecuted into extinction. However, a small

amount of Gnostic teachings survived, hidden in caves or in watered-

down form in other " heretical " texts (broadly labeled as

" Apocrypha " ).

 

The Christian Gnostics practiced a spirituality more similar to

Eastern traditions than to the Western Christianity we know

today. " Gnostic " is Greek for " knower " and it is " Gnosis "

or " Knowledge " that they were seeking. Unlike the blind faith

demanded by today's Churches, 'Gnosis' meant direct, mystical

experience of the divine, which was to be found by individual

spiritual evolution to Self-Realization, and not within the confines

of intellectual dogma. The experience of Gnosis was trans-rational

and non-intellectual.

 

From the Nag Hammadi Library, the Book of Thomas, Christ tells

us " For whoever does not know self, does not know anything, but

whoever knows self, already has acquired knowledge about the depth

of the universe " . Compare this with a tract from the Upanishads, the

Indian metaphysical treatise on Self Realization: " It is not by

argument that the self is known... Distinguish the self from the

body and mind. The self, the atman, the highest refuge of all,

pervades the Universe and dwells in the hearts of all. Those who are

instructed in the self and who practice constant meditation attain

that changeless and self effulgent atman ( spirit/ self). Do Thou

Likewise, for bliss eternal lies before you... "

 

In another Gnostic text, the Secret Gospel of Thomas, Christ

promises us spiritual fulfillment " I shall give you what no eye has

seen, what no ear has heard, what no hand has touched and what has

never arisen in the human mind. " This description is not unlike the

Upanishadic experience " the Self is devoid of birth and death, it

neither grows old nor decays and the accidents of life do not affect

it. The Self transcends space and time; what is great is not too

great for it to comprehend and what is small is not too small to

escape its attention. It is the Self of All " .

 

Just as Christ warned us against sin and encourages moral perfection

in the pursuit of spiritual fulfillment, so too do the Eastern

texts " No intellectual acumen can help one realize it, it can be

realized only by those who surrender to it and who make themselves

worthy by grace, by desisting from all that is sinful, who engage in

the practice of perfection by constant meditation " ( Upanishads).

 

The most ancient Eastern spiritual texts, the Vedas, of India, tell

us that the process of spiritual awakening by which one attains

truth -awareness is called 'Self-Realization'. The Self Realized

person lives in direct experience of reality -- this is

called " Jnana " ( a traditional sanskrit word meaning 'knowledge'

or 'Gnosis'). Such a person is called a " Jnani " ('knower '

or 'gnostic' ) or " dwijaha " ('twice born'; first from a human mother

to the earthly plane then secondly as a child of the Goddess, or

Divine Mother, who gives the seeker their second, spiritual birth,

Self- Realisation, into the plane of mystic awareness- gnosis! ).

The traditional Indian texts extol the 'Divine Mother' as the Cosmic

Matriarch, bestower of the highest treasure of Self-Realization upon

Her deserving children. Many Indian mystic traditions say this same

goddess is represented within the human being as the divine feminine

power called Kundalini.

 

What of Western tradition? In the Secret Book of John Christ

explains that human redemption before the Heavenly Father occurs by

the mediation of a Divine Feminine principle, which he calls the

Earthly Mother. It is the Earthly Mother who removes the sins of the

children that they can become worthy of their divine heritage; " when

all sins and all uncleanesses are gone from your body, your blood

shall become as pure as our Earthly Mother's blood and as pure as

the river's foam sporting in the sunlight. And your breath shall

become as pure as the breath of odorous flowers; your flesh as pure

as the flesh of fresh fruits reddening upon the leaves of trees; the

light of your eye as clear and bright as the brightness of the sun

shining upon the blue sky. And now shall all the angels of the

Earthly Mother serve you and your breath, your blood, your flesh

shall be one with the breath, the blood and the flesh of the Earthly

Mother, that your spirit also become one with the Spirit of your

Heavenly Father. For truly no-one can reach the Heavenly Father

unless through the Heavenly Mother. Even as the newborn babe cannot

understand the teaching of his father until his mother has suckled

him, bathed him, nursed him, put him to sleep and nurtured him " . The

Earthly Mother is a divine mediator through which the seekers, the

Sons of Man, are raised to the Heavenly Father. Another part of the

same text says " Honor your Earthly Mother and keep her laws that

your days may be long on this earth and honor your Heavenly Father,

that eternal life may be yours in the Heavens. For the Heavenly

Father is a hundred times greater than all the fathers by seed and

by blood, and greater is the Earthly Mother than all mothers by the

body " . The Holy Trinity, then is God the Father, God the Son (ie.

Christ) and, it seems, God the Mother. The Divine Mother

particularly is the means and power of spiritual evolution.

 

The Secret Book of John relates Christ's description of the Divine

Feminine as the power of God Almighty. " She is the first power. She

preceded everything, and came forth from the Father's mind as

forethought of all. Her light resembles the Father's light; as the

perfect power She is the image of the perfect and invisible Virgin

Spirit. She is the first power, the glory, Barbello, the perfect

glory among the worlds, the emerging glory, She glorified and

praised the Virgin Spirit for she had come forth through the Spirit.

She is the first thought, image of the Spirit. he became the

universal womb, for She precedes everything, the common parent, the

first humanity, the Holy Spirit " . The Holy Spirit is here described

as the Divine Power of God Himself. This power is maternal in its

character (universal womb, She, the common parent) and all powerful

as the 'first emanation of God'. More so, She is pure (Virgin) and

She glorifies purity. So ancient Christian tradition seems to tell

us that the holy spirit is actually the Divine Mother!

 

One cannot overlook the Eastern parallels. God Almighty in Indian

mythology is represented as Sada-Shiva. His state is eternal

perfection (Sat Chit Ananda). His power is the Adi Shakti

(primordial power) who is His feminine counterpart or spouse. It is

She who does all things. She created the universe and the gods who

attend over it (for example, the triune Shiva, Brahma, Vishnu). The

Adi Shakti is the Mother of all things. She gave birth to the

universe and is the feminine power of every deity and celestial

being (usually represented as their spouse). The Secret Book of John

parallels this " She became the universal womb, for She precedes

everything, the common parent, the first humanity, the Holy Spirit,

the triple male (Shiva, Brahma, Vishnu?) the triple power (Parvati,

Saraswati, Lakshmi, who are spouses of the triple males-or the

triple Goddess of Western mythological tradition?) " . Thus the

Christian mystics understood that the Holy Spirit is the Divine

Feminine, the Goddess, the Universal Mother herself. The Syriac

Christians worshiped the Holy Ghost as the Great Mother. Phillip

suggests that Mary Herself is the Holy Spirit (for who else but God

the Mother can give birth to God the Son?). Other Apocryphal

Scriptures describe Mary as the focus of Temple activities. Her

early life was punctuated by auspicious portents all implying her

own Divinity.

 

Just as Mary and the Holy Ghost appear to parallel aspects of the

Divine Mother described in the East, so too does Christ, the son of

God reflect the Eastern principle of the Divine Child. The Divine

Child in the Eastern mythological tradition is commonly worshiped as

the dual child-gods Ganesha and Kartikeya. Ganesha represents the

fabric of the cosmos, the primordial Aum or Logos from which the

creation was constructed. Christ affirmed the same primordial nature

of himself when he said " I am the first " and " I am the alpha " .

Ganesha is the primordial child who is the embodiment of purity and

innocence. Similarly Christ venerated children and the innocence

that they manifested. He even urged the apostles (and us) to

cultivate our own childlike innocence " let the children come to me

for the kingdom of heaven belongs to such as these " and " assuredly

whoever does not receive the kingdom of god as a little child will

by no means enter it " (Mark 10). Kartikeya is the same principle of

innocence in dynamic action- the slayer of evil; as Christ did when

he ejected the money lenders from the temple.

 

So, Christ seems to be telling us that the kingdom of Heaven, which

is a state of God-like perfection and child-like innocence is

attained by some inner phenomenon. In the Gnostic Scriptures Christ

spoke directly of this as an inner transformation, self realisation.

He also told us that the Holy Ghost or Divine Mother is the power by

which this is accomplished, but by what mechanism?

 

Let's take lateral look at the Indian tradition of Kundalini of

which many local saints have spoken. Shankaracharya (700AD) and

Gyaneshwara (1200AD) are two well known mystic exponents of

Kundalini. They both describe the actualization of self-realization

in their classic poetry, such as the Saundarya-Lahari, Sivananda-

Lahari and the Gyaneshwari (itself a commentary on the Kundalini

Yoga described by Krishna in the Bhagavad Gita ). They describe a

force of pure (virgin) spirituality, which lies dormant within the

human being.

 

By constant purification and self perfection the seven vital energy

centres (chakras) which govern all aspects of mind, body and soul,

are prepared for the awakening of Kundalini. Once awakened by divine

grace, the Kundalini passes through these centres, not unlike a

string through beads, enlightening each as it passes through.

Arriving at the seventh centre (Sahasrara) the seeker's awareness is

united with the eternal-self-within. The experience is

transrational, non causal, a tangible and real bliss of truth-

awareness. Indian mystics called the Sahasrara " Paradise " , " Heaven "

or, as Christ has called it " The Kingdom of God Within " . As the

Kundalini passes through each of the vital centres, they are

stimulated to produce a pure, nourishing energy. The Vedas (Ancient

Scriptures of India) describe this energy as a sacred river emitted

by each of the seven chakras. Shankaracharya called this

energy " spun " . He too described its nature as being like divine

water showering down upon him as he meditated in the ecstacy of

devotion. Other Indian scriptures call this energy " Paramchaitanya "

(energy of supreme consciousness). The miracle of Whitsunday wherein

the Apostles became empowered with their spirituality sounds similar

to the experience of these chakras manifesting this same divine

energy.

 

Shankaracharya said " All Glory unto the current of Divine Bliss

which, brimming from the river of Thy Holy stories, flows into the

lake of my mind, through the canals of intellect, subduing the dust

of sin and cooling the heat of memory " . Much of the gnostic texts

repeat this ancient Eastern understanding.

 

Consider this tract from the Book of Hymns of the Dead Sea

Scrolls: " I have reached the inner vision and through Thy Spirit in

me I have heard Thy wondrous secret, through Thy mystic insight Thou

hast caused a spring of knowledge to well up within me, a fountain

of power, pouring forth living waters, a flood of love and of all

embracing wisdom, like the splendor of eternal light " . The " fountain

of power " , " spring of knowledge " , " Living water " , " flood of

love " , " eternal light " all directly describe the experience of

Kundalini awakening! Consider this from the Nag Hammadi Library, the

Apocryphal Gospel of Phillip " The Tree of Life is in the centre of

Paradise, as is the oil tree from which the anointment Chrisma

comes. The is the source of resurrection " . Krishna, the

divine being, c4000BC, also described the Kundalini as an inverted

Tree of spirituality, whose roots lay in the brain. The 'Tree of

Life' is a well recognized symbolic parallel of the Kundalini. So

too is the Holy Grail, the cup from which Christ drank at the last

supper its symbolic significance being that Christ's sustenance

arose from a cup, that is, an object whose receptive qualities

reflect the nature of the divine feminine -- yet another parallel of

the Kundalini.

 

It is likely that St Phillip's 'Chrisma' is the same 'spun'

described by Shankaracharya, the 'Paramchaitanya' or in Christian

terminology 'God's grace'. In the Gospel of Peace, Christ explains

that the experience of spirituality is foremost. He says the

Scriptures are merely conveying an intellectual knowledge, but we

are to have the 'living knowledge', that is the experience of our

own spirituality. He says " Seek not the law in your Scriptures for

the law is life, whereas the Scripture is dead. I tell you truly

Moses received not his laws from God as writing but through the

living word. The law is living word for living God to living

prophets for living men. In everything that is life to the law is

the law written, for I tell you truly all living things are nearer

to God than the Scripture which is without life. I tell you truly

that the Scripture is the work of man, but life and all its hosts

are the work of our God. Wherefore do you not listen to the words of

God which are written in his works? And wherefore do you study the

dead Scriptures which are from the hands of men? " . That is, seek the

divine experience which is beyond definition, do not settle for

mundane human interpretations of the mystic's suprahuman experience.

Thus Christ's law is a living, cosmic and experiential one, and is

actuated by the awakening of the spiritual experience within the

seeker, not by intellectual study or by following those who

themselves have not truly had the experience. This directly

parallels the eastern teachings; that self-realization, the pure

spiritual awakening, is attained by the righteous and itself gives

greater righteousness. More so, self realisation is a process of

genuine, inner spiritual transformation which must be experienced to

be understood, since it lies beyond the domain of scriptural

description or theological definition.

 

Since it is gained by the grace of the Divine Mother( Holy Spirit)

alone, it is most certainly not possible to organize or

institutionalize this experience in human terms.

 

This contrasts with the way in which the Churches have pigeonholed

and categorized Christianity in terms of 'blind faith', 'obedience

to the church' and empty ritual. In the Gnostic Scriptures,

untouched by the organized churches, Christ urges us to perceive and

experience the cosmic order for ourselves and not to rely on so-

called scriptural authorities -- such as the churches -- to

prescribe it to us.

 

C.G. Jung recognized the link between the Divine Feminine and the

Eastern principle of Kundalini. He understood that the Kundalini was

the representation of the Goddess within each of us. Is the Holy

Ghost the Kundalini? Was the Kundalini a central principle in early

mystic Christianity? Such an assumption would help us reinterpret

many parts of the mainstream bible, for example; In the Gospel of

John, Christ explains to the Pharisee Nicodemus, " Verily I say unto

thee, except a man be born of water and the spirit; he cannot enter

the kingdom of God " , this second birth far from being a license for

so many born again Christian fundamentalists is something much more

mystical and subtle in nature. To be " born of the water and the

spirit " describes the awakening of Kundalini. She is often described

as a divine mother whose ascent within the spine of the seeker gives

them rebirth into mystic/gnostic awareness, the 'divine water' is

its nourishing energy. The Kundalini enters the Sahasrara and there

unites the seeker's awareness with the self or spirit. This is

described as a blissful, infinite experience of the kingdom of God

within. Thus, Christ's 'born again' Christianity might actually

refer to those Christians who have entered the realm of direct

experience of divinity, in the state of self realisation.

 

Other Canon (mainstream) Scriptures can be more deeply understood in

this light. In the Gospel of Matthew, Christ says " Be Ye Perfect,

even as Your Father which is in Heaven is perfect " . (Ch.5, v. 48).

This is a clear exhortation by Christ to strive and achieve

spiritual perfection, just as the Buddha and other Eastern sages

taught their disciples. Christ tells us about our innately divine

nature " Ye are Gods " (Psalm 82, v.6; John 10, v.34).

Furthermore " Behold the Kingdom of God is within you " (Luke 17,

v.21), that is the experience of Heaven is an internal phenomenon.

This implies that the inner state of the seeker is the source of

their spiritual fulfillment. We could well say that Christ's idea of

Heavenly Salvation was an internal state of Godlike perfection.

 

When the seeker's awareness is completely united with the Eternal

Spirit/Self/Atman the true self (not ego, mind, intellect,

personality, body or memory) is experienced or realized. Since the

spirit is no less than a reflection of God itself then in the state

of complete Self-Realization the seeker experiences perfection " as

our Father in Heaven is perfect " . The Eastern term for this state of

Self-Realization is God-Realization and it represents the final

stage of our spiritual evolution.

 

There are deeper references to the chakras and kundalini in the

Scriptures. For example, Revelations may also symbolically describe

the chakras in St. John's spiritual vision; " I saw seven standing

lamps of gold " (the chakras emitting the divine light?), John sees

Christ as one of the seven lamps (you will see the significance of

this later), Christ is holding the " seven stars " (demonstrating his

command of the chakra system?) and speaks of the " seven churches "

(the divine institution within each chakra?). In Genesis Jacob

envisions a divine ladder directly connecting his earthly being with

God in Heaven- this precisely describes the experience and purpose

of the kundalini!

 

Consider this idea: The term 'Jesus of Nazareth', does not (say

German theologians) relate to Christ's times in Nazareth. Proper

understanding of the original language shows that such a term is not

linguistically possible (despite the fact that Paul uses it). The

original term is more likely,

 

" Jesus the Nazareen. " Nazareen is an Aramaic word meaning " one who

has bound himself to the service of God " or " one who is anointed. "

Compare this to the meaning of Yoga, " Union with God " and 'Yogi' –

one who has union with god or to descriptions of the awakening of

the Kundalini, " the mystical anointment " . The Nazaria were a group

of Gnostics contemporary to Christ. They taught a mystic

spirituality similar to the Eastern ideas already described. It has

been suggested by some authorities that this Gnostic word is

ultimately derived from the Hindustani 'Nazar.' This is a yogic term

for the point between the eyebrows and above the nose (the 'third

eye') where sages of old performed meditation. 'Nazaren' means to

envision or behold. Then a more accurate meaning of " Jesus the

Nazareen " would be " Jesus who has Yoga or Self Realisation "

or " Jesus who meditates " . Considering Christ's status as the " Son of

God " perhaps a more appropriate meaning would be " Jesus who is the

object of meditation " . Was Christ himself the object of meditation

as are many deities in Eastern cultures? Christ himself might well

be the Nazaren.

 

The Nazar physically corresponds to the location of the Agnya

chakra, the sixth vital chakra through which the Kundalini must pass

before She enters the Sahasrara. The Agnya manifests physically as

the 'optic chiasm' whose shape itself is cruciform! Is the cosmic

Christ represented within each of us in the Nazar, Agnya chakra,

just as the cosmic Mother or Holy Ghost is represented within us as

the Kundalini?

 

The position of the Agnya chakra is such that it is the final centre

to be crossed before the Kundalini finishes its journey to the

Sahasrara ( the 'Kingdom of God Within'). Entry of the Kundalini

into the Sahasrara gives the blissful experience of divine

awareness. This literally explains Christ's words, " None can enter

Heaven except through me " .

 

Ponder also on Christ's instruction 'to be as little children'

or " look at the birds of the air for they neither sow nor reap nor

gather into barns; yet your heavenly father feeds them....which of

you by worrying can add one cubit to his stature? " (Matthew 6). The

innocence of mind which he describes is that same Zen awareness

obtained in the state of meditation, when the Agnya chakra is

pierced by the Kundalini giving rise to a heightened awareness of

the present moment, all thoughts of past and future neutralized.

Consider also that Christ himself told us, " When your two eyes

become one, your body will be filled with light. " This implies that

when we go beyond the physical sight ( the two eyes) to the subtle

experience or perception which occurs by opening of the third eye

and thus entry of the awareness into the Sahasrara our body is

filled with light, purity, grace etc.

 

There is further symbolism eg. the twelve apostles represent six

pairs which are symbolic of the lower six chakras from Mooladhara to

Agnya. These six chakras are limited to dual awareness, ie. past and

present, cause and effect. However, the final chakra, Sahasrara,

represented here by Christ, who was the leader of the twelve

apostles is non-dual, being derived from an awareness higher than

the causal plane.

 

Here are some possible conclusions which are equally reasonable,

though entirely contrary to modern dogma about Christ and

Christianity. Christ's spirituality differed radically from our

modern understanding. His teaching was dynamic and zen-like focusing

on the experience of inner purification and transformation, the

elevation of the seeker's awareness into the state (not concept or

dogma) of self-realization. He sought to overthrow the immoral

culture of the Romans and to deliver to the dogmatic, letter-bound

Jews the mystic fulfillment promised to them in the Mosaic covenant.

 

Central to his teaching was the understanding that the feminine

aspect of God, God the Mother, was the means by which self-

realization and spiritual evolution to god-awareness occurred.

Christ venerated the Divine Mother as the Holy Spirit. It is this

power, described in the East as residing in the human being as the

Kundalini, that is the last vestige of the Goddess-tradition in the

Christian West.

 

Mary was in her own right a divine being. She was venerated as such

by Christ and some of the suppressed scriptures describe her as the

Holy Spirit incarnate.

 

Why did the Churches suppress these true christian traditions?

Partly because they are patriarchal institutions based on the

questionable dogma of Paul who perceived women (and therefore the

feminine principle) as inferior entities. Partly also because

spirituality which focused on the Divine Feminine would also focus

on the redemptive power of God the Mother and on Her role as the

grantor and matriarch of mystical experience. This kind of

understanding, like all mystics and mysticism, defies organization,

dogmatic hierarchies and institutions preferring the role of

individual experience, revelation and progressive growth toward

divine awareness.

 

The Holy Ghost, then, threatened to neutralize the fear-oriented

dogma which the Churches have used, in the name of Christ and

Spiritual Truth, to maintain their secular power and wealth.

 

Christ's promise of a comforter, the " second coming " , implies

another divine incarnation to bring about the redemption of

humanity. As we have seen it is the Divine Mother who has the power

to redeem her children, the Sons of Man (as the gnostics put it), in

the eyes of God the Father. Who better to comfort the children who

suffer, as does the West and much of the world from a culture whose

ethic of materialism and immediate gratification is characterized by

terms such as " the lost generation " , " eco-disaster " , " terrorism " ,

" future shock " and " psycho-social alienation " , than the Divine

Mother?

 

C.G. Jung, in his critique of the Western psyche keynoted the

absence of the Feminine Principle as a major cause of much of the

West's psycho-cultural imbalance. The return of the Divine Feminine

would indeed facilitate the spiritual redemption of Western Culture.

 

Agnya Chakra

http://www.adishakti.org/subtle_system/agnya_chakra.htm