The Christian Vision of the New Creation - Part 1

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Dear All,

 

Lastly, we read that Bede Griffiths had written in " The Eastern Vision of the

Universe " , that:

 

(P.76} " The universe is composed of centres of energy known as 'chakras'. (P.77}

Out of the 'bindu' come all the 'chakras', each of which is a centre of energy -

we would speak in terms of atoms, molecules, cells, organisms. The whole

universe comes forth in these centres of energy, culminating in the highest

human centre of energy, the human consciousness. The important point here is

that, as the universe comes forth from the 'bindu' and structures itself around

the person, so the same power is present in one's own body. One's own body is a

microcosm: the whole universe is within.

 

This idea is particularly worked out in Kundalini yoga, where the understanding

is that Kundalini is the serpent power. The serpent was always the symbol of

this earth power. That power is supposed to be coiled up like a serpent power at

the base of the spine and is understood to be the source of all psychic energy.

That energy, 'kundalini', rises up through seven 'chakras', or energy centres,

from the base of the spine to the crown of the head. As the Kundalini, which is

really the goddess Shakti herself, rises up through the body the whole being is

gradually transformed, from the physical, through the psychological, until

finally spiritual evolution is attained. It all takes place within, and what

takes place within is reflecting and resonating with what is taking place in the

universe outside. The whole process is conceived as the marriage of Shiva

(consciousness) with Shakti (energy).

 

That is the vision of the universe in the Hindu tradition, in which there are

many similarities with the vision of the Western scientist and philosopher

today. Western science, having lost itself in materialism, is discovering its

mistake and is opening itself now to the ancient wisdom, and East and West are

beginning to come together. "

 

A New Vision of Reality (Western Science, Eastern Mysticism and

Christian Faith)

Bede Griffiths

Templegate Publishers - Springfield, Illinois

ISBN 0-87243-180-0

Pgs. 76-77

 

Here now, is Part 1 of Bede Griffith's " The Christian Vision of the New

Creation " .

 

Enjoy!

 

violet

 

 

The Christian Vision of the New Creation - by Bede Griffiths

 

(P.78} In the previous chapter we examined the vision of the universe in the

ancient world and saw that, particularly in the Hindu tradition, the universe

was understood to be an integrated whole. The three worlds, the physical,

psychological and spiritual, were seen to be interrelated and integrated, so as

to form a unity. This corresponds very closely with the vision of the universe

which is emerging now in Western physics and psychology, where the universe is

seen as a unity of interdependent relationships. Looking at religious experience

as a whole, it can be seen to follow a certain pattern. In the earlier stages

humanity was immersed in the world of the senses but was aware, with a kind of

global awareness, of a Spirit which pervaded the whole universe. This was at

first latent and only emerged clearly with the appearance of myth, the symbolic

language by which these early experiences were interpreted. At this point it

becomes clear that the people of the ancient world recognised three distinct

worlds. They were aware of the physical world around them and their own physical

bodies, but they were also aware of a psychic world penetrating the physical

world and their own psyche. In this psychic world were encountered all kinds of

spirits and powers, in the earth and the atmosphere, in rocks and trees, plants

and animals, in human beings and in the ancestors of the race. In the course of

time these spirits and powers were conceived to be manifestations of one supreme

Spirit and Power. We can see this process taking place among the American

Indians and African tribal people and among the Australian aborigines.

 

In the Hebrew revelation contained in the Bible we can detect something of the

same stages. The Hebrew word for God is 'elohim', and this is a plural form of

the word 'eloha'. This clearly points to a time when many gods were recognised.

It can even be used [in reference] of a ghost, as when the witch of Endor called

up the ghost of Samuel and said, " I see Elohim coming up out of the earth " . (1

Samuel 28:13) The word Elohim must at one time have signified the whole world of

the sacred, the psychic world. A simpler form still of the word for a god is

'El'. This appears frequently in the book of Genesis and seems to have been a

common name for a god among the Semitic peoples, which points to a time when

there was a kind of " henotheism " , one God, an El, manifesting in different forms

on different occasions - much like the 'deva' in the Vedic religion. When Jacob

was journeying, he had a vision while he was asleep of a ladder going up to

heaven on which the " angels of God " were ascending and descending, and when he

awoke he said, " Surely the Lord is in this place " and he called it 'Bethel', the

house of El, because El had appeared to him there. (Genesis 28:16-19) Later when

Jacob wrestled with a man all night, on waking up and considering what had

happened, he called the place 'Peniel', which means the " face of El " . (Genesis

32:30) Thus 'El' at this stage might be encountered in the form of a man.

 

On other occasions 'El' is given a particular name, 'El Roi', the God who sees

(Genesis 16:13), or 'El Olam', the everlasting God (Genesis 21:33). Perhaps the

most significant of all is the name 'El Elyon', the " most-high God " (Genesis

14:18-19), which may be an indication that a 'supreme El' was recognised at this

stage, which has its counterpart among the Phoenicians and other neighbouring

nations. In later times the name 'El Shaddai', which is usually translated 'God

Almighty', but may mean 'God of the Mountain', was considered the proper name of

God at this period, (cf. Exodus 6:3) which again may indicate that a supreme

form of God was emerging at this time. (P.80} But the decisive moment came with

Moses when the name 'Yahweh' was revealed as the proper name of the God of

Israel (Exodus 3:15) and the unity of the divine being was clearly established.

[break Quote]

 

IMPORTANT NOTE:

 

Folks, apparently when in the Bible it says " LORD " all in CAPS, it refers to

'Yahweh':

 

" The name of our heavenly father was confirmed to Moses in Exodus 3:15. Moses

recorded it in Hebrew and it has been kept for centuries by the scribes in the

numerous scrolls that they made. Most English Bibles have replaced that name

with " the LORD " (all upper case), which is not a name, but a title. This results

in the true name being removed from the scriptures in almost 7000 places. "

 

http://www.users.qwest.net/~zadok1/father.htm

 

[END NOTE]

 

[Resume Quote]:

 

From this time 'Elohim' came to be used as a singular, identified with the one

supreme god of Israel. It seems clear, though, that Yahweh was originally a

thunder god. This is indicated by the way he is associated with thunder and

lightning on Mount Sinai. In any case, Yahweh at an early stage was clearly a

tribal God, who was called the Lord of the armies of Israel, driving out their

enemies before them. Later the same name, Lord of armies or " hosts " , was given

to Yahweh as Lord of the " hosts of heaven " , so that from being a local tribal

god, he came to be recognised as a Cosmic Lord.

 

A New Vision of Reality (Western Science, Eastern Mysticism and

Christian Faith)

Bede Griffiths

Templegate Publishers - Springfield, Illinois

ISBN 0-87243-180-0

Pgs. 78-80