Nonetheless, it is possible to deny that it has come at the earliest stages of its historical development.

[Guest guest]

Dear devotees of the Holy Spirit,

 

Namaskaar - i bow to the Comforter who resides in you!

 

Without question Jesus Christ is the one who spoke about the

Sahasrara, which He called the Kingdom of God within. Two millennia

ago it was as difficult, as it is still today, to explain this Divine

Sanctuary within to the ignorant masses. It is indeed a most

difficult subject to comprehend. (What have SYs understood about it

so far, other than its location and petty descriptions?) The only way

Jesus could explain was by using parables such as the Seed Growing by

Itself (Mark 4:26-29), the Mustard Seed (Mark 4:30-32), the Hidden

Treasure and the Pearl (Matt 13:44-46), New and Old Treasures (Matt

13:51-52). Of course the masses did not understand then, and it is

the same today. Despite two millennia of trying it is still as vague

and unfathomable as ever.

 

But Jesus attached immense importance to this assured mode of

liberation and eternal life:

 

" Central to the synoptic gospels is Jesus' proclamation of the

Kingdom of God. Jesus' primary mission to his people was to offer

them the possibility of eschatological salvation, which, for the most

part, he expressed by the term " Kingdom of God. " "

 

So important was its attainment that Jesus even asked His devotees to

pluck out the adulterous eye, or cut off the stealing hand or fleeing

foot to prevent future sin. It was far, far better to live a hard life

without sinning sight or limbs, and be assured of entrance to the

eternal Kingdom of God. In short, even the most painful and difficult

of sacrifices were petty in comparison to the reward of living a

righteous life _specifically_ when the appointed hour and call comes

to enter it i.e., during the Last Judgment. It is extremely important

to understand that Jesus was specifically speaking of the fulfillment

of the eschatological promises, the appointed time when the mysteries

of His Kingdom of God within would be finally understood. Only after

such enlightenemnt will humans be willing to sacrifice everything for

the sake and surety of the final judgment:

 

" The entrance of which Jesus speaks is a future entrance,

coincidental with final judgment; in fact, one must pass through

final judgment in order to enter the Kingdom of God as future or

life. "

 

So how did Jesus expect the masses to enter it in future if the

Kingdom of God (Sahasrara) within remains unfathomable, as was the

case two millennia ago? That is why He promised to send the Comforter

in the name of the Father who will explain all that He was unable two

millennia ago. Without question, giving testimony and evidence of

Jesus' Kingdom of God within had to be the Comforter's main task.

After all, such priceless knowledge would lead to the possibility of

eschatological salvation for humanity. Those bearing witness on Her

behalf have given their testimonies at http://adishakti.org. Jesus

Christ did indeed speak the truth to the ignorant masses who had

absolutely no clue what He was talking about. It is this new treasure

(of knowledge about the Kingdom of God within) that completes the

fulfillment of the eschatological promises:

 

" Indeed, this conception of eschatological salvation is common in

second-Temple sources, having roots in the Old Testament. Jesus'

conception of the Kingdom of God, however, is that it begins

inconspicuously, so that it is possible to deny that it has come at

the earliest stages of its historical development. "

 

It takes considerable time, faith, knowledge and intelligence for

humans to grasp the priceless valus of this new treasure. To

accomplish this immense task the Comforter spent more than three

decades of Her life. She has also declared that the Last Judgment and

Resurrection has begun. This is the final judgment that Jesus Christ

proclaimed one must pass in order to enter the Kingdom of God. The

time to enter it during the Last Judgment and Resurrection has come.

Nonetheless, " it is possible to deny that it has come at the earliest

stages of its historical development. " It is therefore imperative

that this message be sustained against all odds at all times.

 

Thus the Kingdom of God within is not about petty chakras and their

locations which most SYs are peddling to emancipate humanity. Only

fools will take out an eye of cut off a limb to realize the same.

 

Regards to all,

 

 

jagbir

 

 

 

 

 

, " jagbir singh "

<adishakti_org wrote:

>

> Jesus Parabolic Teaching about the Kingdom of God

>

> A large part of the content of Jesus' teaching relating to the

> Kingdom of God that has been preserved is in the form of parables,

> which are metaphors or similes used as means of describing the

nature of the Kingdom of God.

>

> 1.2.1. Mark 4:26-29 (Parable of the Seed Growing by Itself)

>

> 26 And he said, " The Kingdom of God is as if a man should scatter

> seed upon the ground, 27 and should sleep and rise night and day,

and the seed should sprout and grow, he knows not how. 28 The earth

> produces of itself, first the blade, then the ear, then the full

> grain in the ear. 29 But when the grain is ripe, at once he puts in

> the sickle, because the harvest has come. "

>

> Jesus compares the Kingdom of God to a seed sown that grows without

> the help of human beings ( " All by itself the soil produces grain " ),

> and culminates in the harvest. The fact that this parable has no

> interpretation attached to it has led to some scholarly differences

> as to its meaning. The emphasis of the parable has been placed upon

> the one who sows (4:26: " A man sows seed upon the ground " ; 4:27:

" He sleeps and gets up " ; 4:29: " He reaps " ), the seed and its growth

> (4:26: " A man sows seed upon the ground " ; 4:27: " The seed sprouts

and grows, though he does not know how " ; 4:28: " The soil produces grain—first

the stalk, then the head, then the full kernel in the head the sower " ) and on

the the ground and its power to bring forth grain ( " All by itself the soil

produces grain " ). It is probably

advisable, however, to allow for more than one emphasis, so that the parable is

interpreted as an allegory. Given the otherwise unexpected stress on the seed's

growth as independent of all assistance from human beings, Jesus' point seems to

be that the Kingdom of God is a historical process that is outside of the

control of human beings; in the same way that a plant grows without human

assistance, " all by itself " (automatê), the Kingdom of God begins " to grow " in

history until it reaches its culmination. Probably, the harvest represents final

judgment, which will come inevitably, according to God's own

timing. Final judgment is coincidental with the Kingdom of God in its

> completeness, also expressed elsewhere in Jesus' teaching as the

> paliggenesia, eternal life, the " age to come " or " that age. " It is

> also possible that Jesus intended the sower and the harvester to be

> identified with himself; in this case Jesus as the " sower " is the

> mediator of the Kingdom of God, the one through whom God's saving

> power is introduced into history, but as the " harvester " is also

the one through whom final judgment will be executed.

>

> 1.2.2. Mark 4:30-32; see Matt 13:31-32 = Luke 13:18-19 (Parable of

> the Mustard Seed)

>

> Mark 4:30-32

> 30 And he said, " With what can we compare the Kingdom of God, or

what parable shall we use for it? 31 It is like a grain of mustard seed, which,

when sown upon the ground, is the smallest of all the seeds on earth; 32 yet

when it is sown it grows up and becomes the greatest of all shrubs, and puts

forth large branches, so that the birds of the air can make nests in its shade. "

>

> Matt 13:31-32

> 31 Another parable he put before them, saying, " The Kingdom of

Heaven is like a grain mustard seed which man took and sowed in his field; 32 it

is the smallest all seeds but when it has grown it is the greatest of shrubs and

becomes a tree, so that birds air come make nests its branches.

>

> Luke 13:18-19

> 18 He said therefore, " What is the Kingdom of God like? And to what

> shall I compare it? 19 It is like a grain of mustard seed which a

man took and sowed in his garden; and it grew and became a tree, and

the birds of the air made nests in its branches. "

>

> There are two different versions of the Parable of the Mustard

Seed, a Markan and non-Markan (see Gospel of Thomas 20, 96). The

> differences between, however, are negligible with respect the

meaning of the parable. Jesus compares the Kingdom of God to a mustard seed, or,

more accurately, to what happens to a mustard seed. The mustard plant begins as

inconspicuous, " the smallest of all seeds, " but becomes conspicuous, a large

shrub or " tree " (dendron: Matt 13:32; Luke 13:19). The emphasis of the parable

is on the contrast between beginning and end. Some scholars believe that the

stress is on the final result of the process of growth, which may be true, but

this should not detract from the central idea of its growth. Jesus' point is

that Kingdom of God is a historical process, beginning inconspicuously but

leading to conspicuous results. The birds sitting in the branches of the mature

mustard plant serve to illustrate how large the plant has become, so as to

accentuate the contrast between the beginning and end. It is often suggested

that the depiction of the mustard plant as a " tree, " large enough to support

birds on its branches, is a metaphor of the Kingdom of God as offering

protection to those within it. A tree as metaphorical of a kingdom occurs in

Ezek 17:23; 31:16; Dan 4:10-12.

>

> 1.2.3. Matt 13:44-46 (Parables of the Hidden Treasure and the

Pearl)

>

> 44 " The Kingdom of Heaven is like treasure hidden in a field, which

a man found and covered up; then in his joy he goes and sells all

that he has and buys that field. 45 " Again, the Kingdom of Heaven is

like a merchant in search of fine pearls, 46 who, on finding one pearl of great

value, went and sold all that he had and bought it.

>

> Jesus tells two thematically-related parables to describe what is

> required of the one who hears about the Kingdom of Heaven. First,

he says that the Kingdom of Heaven is like a valuable treasure in a

> field that must be procured at any cost to the purchaser. (In the

> ancient world, coins and other non-perishable valuables were often

> buried underground for safekeeping.) Second, he compares the

Kingdom of Heaven to a valuable pearl that is worth more than anything a

merchant already possesses and must be procured at any cost to the merchant. The

response required of the one who hears about the Kingdom of Heaven is the

willingness to to procure entry into it at all costs, since it is valuable

beyond all description.

>

> 1.2.4. Matt 13:51-52 Parable of New and Old Treasures

>

> 51 " Have you understood all this? " They said to him, " Yes. " 52 And

he said to them, " Therefore every scribe who has been trained for the

> Kingdom of Heaven is like a householder who brings out of his

> treasure what is new and what is old. "

>

> Jesus compares the Kingdom of God to a scribe's adding new treasure

> to old. The scribe is one who has studied the scriptures and knows

> what God has done in the past and has promised to do in the future.

> The old treasure represents the previous stages of salvation

history, whereas the new treasure is the fulfilment of the eschatological

promises. Jesus' point is that the Kingdom of God, which is the realization of

eschatological salvation, stands in continuity with previous stages of salvation

history, in no way nullifying them, but being anticipated by them.

>

> Jesus Parabolic Teaching about the Kingdom of God

> www.abu.nb.ca/Courses/NTIntro/KingdGod2.htm

>