Deepak Chopra and The Third Jesus

"Insecure people will hang on to traditional institutional religion. If people are free inside and willing to explore, they do not need it.”- Deepak Chopra"


Dr. Deepak Chopra

Deepak Chopra and The Third Jesus
By Shannon Alderman
Sunday, March 16, 2008
Life

Deepak Chopra, former chief of staff at Boston Regional Medical Center and author of more than 50 books on topics ranging from spirituality to the mind body connection, spoke to a sold-out crowd at Unity North Atlanta Church about his latest book with a controversial title," The Third Jesus: The Christ We Cannot Ignore.”In Chopra's tome, he suggests there's not one Jesus but three: a historical Jesus who lived more than 2,000 years ago with little supporting historical documentation to account for his life; a mythical and theological Jesus brought up by centuries of stories, sacraments and traditions to"fulfill the churches' agenda;"And a third Jesus, a more real one, a"cosmic Christ and spiritual guide whose teaching embraces all humanity"not just the church built in his name.”By fusing Eastern thought, including terms like karma and meditation with interpretation of the New Testament Bible and the Gnostic Gospels, it's this third Jesus that piques Chopra's interest as he shares his views on how one can learn to connect with what he calls a more authentic Jesus"Who is an example of what a totally transformed person could be like.”The Sunday Paper sat down with the author to discuss his recent book.

Q How have various Christian denominations responded to your book," The Third Jesus—The Christ We Cannot Ignore"
A Some very well. Extremely well if you look at some of the quotes from Christian theologians, but [recently] on the Catholicism.org Web site, there was an article calling me the antichrist and an enemy of the Christian church. So it is mixed.

In the book, you talk about the mask of hypocrisy that institutions and dogma have placed on Jesus. Churches do incredible good around the globe too. Surely, you don't see churches as all bad?
One of the advantages of institutions and churches is that they create communities of caring, of compassion, for humanitarian reasons. So, that is the good side of institutions. The bad side is the bureaucracy, the corruption, the power mongering, influence peddling and control that comes with it and the generation of fear because even religious institutions are like corporations except they deal with the human soul so there is much more control and it becomes fear based. So, there is a good side to it and a dark side to it.

So, then, the problem is not with the church, per se, but with people themselves?
Insecure people will hang on to traditional institutional religion. If people are free inside and willing to explore, they do not need it.

You are the head of the Chopra Center, a big institution. What's the difference between that and a church?
A it's not a big institution. I have given up my medical practice to my colleagues, and they own it. I spend 20 percent of my time over at the Chopra Center. I am mainly involved in a nonprofit called the Alliance for a New Humanity, which is very decentralized. There is no control. I spend my time mostly writing and speaking, and I travel by myself. No group.

In your book, you write," Jesus exists in our own awareness at the level of God consciousness.”God consciousness. You use that term a lot. What is that?
God consciousness is when you can experience the spirit in other people and everything else that you behold. So, you are fully of the spirit within and fully aware of the spirit everywhere and that gives you an experience where the divine is not difficult to find but impossible to avoid. And you experience God everywhere which is God being omnipresent because he is everywhere.

You also ask the question," Can any authority however exalted, really inform us about what Jesus would have thought?”Isn't that what you are doing in this book? You are informing us of what Jesus thought by reinterpreting the New Testament?
I am not saying I am an authority in this book. I am sharing my point of view. It is up to you whether it resonates with you or not.

Why did you write this book?
Whenever I write, I am, at that moment, passionately exploring that subject, and I like to share it with other people in case they are interested. I don't have a specific mission because that reminds me of missionaries and I am not trying to convince anyone of anything. I write with the goal of sharing my point of view.

For a large portion of this book, you quote heavily from the New Testament Bible as well as the Gnostic Gospel of Thomas (of which no major Christian group accepts as canonical or authoritative). How well do you know the Bible?
Very well. I have been reading the Bible since I learned to read.

You have written more than 50 books on topics ranging from overcoming addiction to world peace and achieving affluence. You even have a cookbook. Why did this book take you 30 years to write?
Because I was trying to correlate what I know of the Bible with what I know from Eastern traditions and therefore it was more of a challenge. But I have read the Bible since I started to read. I know it better than most Christians.

I heard you on a religious radio channel on Sirius Radio the other day, and you said with perfect calm that you live in the present. How does one live in the present?
By being in the moment. By embracing uncertainty. By not being attached to an outcome and by being independent of the opinions of others. Just being yourself.

But in a culture obsessed with image and having things microwave-quick, how do we not attach ourselves to the outcome?
When a gardener puts a seed in the ground, does he dig it up every day to see how it is doing? Or does he wait for the right season? He lets it be. Jesus says"Do not worry about tomorrow. Look at the lilies in the field. They are more glorious than Solomon in all his glory.”

Is it harder or more difficult for the 21st century soul to be quiet?
It is all conditioning. My six-year-old granddaughter can be still. You can become still, really still, and that is when you can eavesdrop on the mind of the universe.




The fulfillment of eschatological instruction promised by Jesus
“The original meaning of the word ‘apocalypse’, derived from the Greek apokalypsis, is in fact not the cataclysmic end of the world, but an ‘unveiling’, or ‘revelation’, a means whereby one gains insight into the present.” (Kovacs, 2013, 2)
An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
“An apocalypse (Ancient Greek: apokalypsis ... literally meaning "an uncovering") is a disclosure or revelation of great knowledge. In religious and occult concepts, an apocalypse usually discloses something very important that was hidden or provides what Bart Ehrman has termed, "A vision of heavenly secrets that can make sense of earthly realities". Historically, the term has a heavy religious connotation as commonly seen in the prophetic revelations of eschatology obtained through dreams or spiritual visions.” Wikipedia 2021-01-09

Shri Mataji
Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.
Total number of recorded talks 3058: Public Programs 1178, Pujas 651, and other (private conversations) 1249

“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
The Holy Spirit as feminine: Early Christian testimonies and their interpretation,
Johannes van Oort, Radboud University, Nijmegen, The Netherlands
Department of Church History and Church Polity, Faculty of Theology, University of Pretoria, South Africa


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