The Gifts from the East


The One Light by Bede Griffiths
"Bede Griffiths' fourth step towards a recovery of wisdom is his recognition of the divine dimension of the feminine. Repeatedly he identifies the Holy Spirit with the 'feminine side' of God. This is a very important point. This 'feminine' Spirit is the divine energy which is The Mother of creation, which brings forth all life, which moves the process of evolution. It also is"that divine life latent in the universe from the beginning, latent in nature, and becoming conscious in us....The Spirit is this energy of love in us, the power of the divine. It is the Source of our real being, by which we become conscious of the divine life in us and know ourselves as sons [and daughters] of God...”[27]"

THE GIFTS FROM THE EAST

"Let us single out some of Bede Griffiths' main contributions to the rebirth of a Christian wisdom in our time. First of all is wisdom itself: his quest of the 'golden string.' It is his conviction - and his ability to communicate that conviction - that there is another way of knowing, which is deeper than the ordinary way that we think in the contemporary West. There is a fuller spectrum of consciousness and you recognize its music in his voice as he speaks or writes. It is this fullness of voice which is to be recovered in Christianity.

Bede's second contribution, intrinsic to his conception of wisdom, is the principle of nonduality, or 'dvaita', and of a unitive absolute, the One. When Bede immerses himself in the world of the Indian scriptures - particularly in the 'Upanishads' - he discovers a perspective in which everything is one rather than multiple, in which all things are embraced within a single, ultimate reality. When Bede speaks of the 'perennial philosophy' or the 'primordial wisdom' or the 'universal wisdom', he can include within each of these expressions several levels of meaning - or several concentric spheres of meaning. The core meaning, however, is that unitive reality, or unitive absolute. Generally, when Bede speaks of the perennial wisdom in his later years, he means the principle of 'dvaita', or a single nondual reality, 'brahman-atman'. That absolute Reality, or unitive principle - which lies at the core not only of Hinduism but of Buddhism and Taoism - becomes the heart of Bede's vision. Identified with 'God' or 'Father,' the first divine Person, it becomes a key to a new Christian vision. There remains the further work of re-interpreting the mystery of Christ from this perspective of nonduality.

His third contribution is the unitive self, or atman. As soon as Bede has written about the nondual Absolute, he usually moves to the atman, because it is through the Self that the unitive ground of all reality is experienced. The search for the Self, Bede writes repeatedly, is the heart of the Vedantan way. In this focus upon the Self, Bede joins Thomas Merton and Abhishiktananda. The critical further step that is needed here from the Christian theological perspective is the correlation of this nondual self with baptismal initiation.

Bede Griffiths' fourth step towards a recovery of wisdom is his recognition of the divine dimension of the feminine. Repeatedly he identifies the Holy Spirit with the 'feminine side' of God. This is a very important point. This 'feminine' Spirit is the divine energy which is The Mother of creation, which brings forth all life, which moves the process of evolution. It also is"that divine life latent in the universe from the beginning, latent in nature, and becoming conscious in us....The Spirit is this energy of love in us, the power of the divine. It is the Source of our real being, by which we become conscious of the divine life in us and know ourselves as sons [and daughters] of God...”[27] This concept of a unitive 'divine feminine,' however, requires further differentiation from the archetype of The Mother.

Bede's fifth gift is something we observed early in our study: the vision of total integration which Bede conceives in terms of the three levels of being: spirit, soul (or mind) and matter (or body) - or, roughly speaking, God, humanity and the universe. Here too we can look toward a further differentiation: a differentiation of the 'masculine' and 'feminine' poles of this intermediate human level of mind-soul. The tripartite vision of cosmos and human person may thus open laterally into a further fullness which corresponds to the cruciform mystery of Christ as it is found in the New Testament.[28] Corresponding to what we have called Bede Griffiths' basic myth, we can see his contribution towards a new wisdom in terms of the realization of a 'Christian advaita'. Bede brings together Hinduism and Christianity within the vital energy field of his own spirit. within this creative matrix there gradually occurs a quasi-fusion of unitive Absolute and Christ-event, giving birth to a vision of a Christian nonduality in two stages. Firstly, Bede tells us that participation in God, the nondual Absolute, is realized in the 'communion of love' which is Christian life and relationship. Secondly, the One is known in the great event of incarnation which is the 'Cosmic Person', gradually emerging as the center of Bede's synthesis.

With Abhishiktananda, we may imagine a further - or rather prior - moment of Christian advaita which is rooted in 'baptismal initiation' as the moment of identity, a pure unitive participation in the One, as if before differentiation into Word and Spirit, knowledge and love. This simple and primordial unitive participation, the moment of identity, may be understood in Jesus' self-identification in John's gospel," I AM.”In his last years, Abhishiktananda came to see the baptism of Jesus as the realization of the divine"I AM"In the human person at the very outset of the gospel. From this point, 'Christian wisdom' may be regenerated today.

Abhishiktananda apparently lost himself into this moment of identity, this pure 'East' of the beginning. Bede, on the other hand,[29] followed the way of relationship and synthesis rather than that of primal identity, and returned westward to integrate that which he had earlier left behind - and indeed the whole of reality - into an expansive cosmic vision. The eastern keys which Bede and Abhishiktananda have put in our hands have now to be brought to bear upon the New Testament and upon the experience and thought of the Christian tradition.”

The One Light - Bede Griffiths' Principal Writings Introduction, p. 21-23
Edited and with Commentary by Bruno Barnhart
Templegate Publishers, Springfield, Illinois
ISBN 0-87243-254-8

Notes:
[27] Bede Griffiths, 'Return to the Center', 129-130.
[28] See Bruno Barnhart, 'Second Simplicity', New York, Paulist, 1999, 4, 229-232.
[29] See Judson B. Trapnell," Two Models of Christian Dialogue with Hinduism: Bede Griffiths and Abhishiktananda," 'Vidyajyoti', 60 (1996), (I) 101-110, (II) 183-191, (III) 243-254.


Related Articles:
The Divine Feminine in Biblical Wisdom Literature
The Divine Mother by Ricky Hoyt
The Divine Feminine In China
The Feminine Spirit: Recapturing The Heart Of Scripture
The Divine Feminine: The Great Mother
Searching for the Divine Feminine
Tao Te Ching: "Doorway of the Mysterious Female is there within us"
The Shekinah: Image of the Divine Feminine
The Shekinah is the Cosmic Womb
Shekinah: The Voice of Wisdom
On the Nature of the Divine Mother or Holy Spirit?
The Holy Spirit: The Feminine Aspect Of the Godhead
She is the holiest and most secret inwardness of Allah
The Indian Religion of the Goddess Shakti
The Divine Feminine is deeply embedded in us
Jesus finally restores all things to God
Divine Feminine will sooner or later begin to take its proper place
Yogic Secrets of the Dark Goddess by Shambhavi Chopra
After showering the first few raindrops I know She will continue
Kali as the Yuga Shakti: The Power to Create a New World Age
Chidagni: The Goddess as the Fire of Consciousness
And they asked him in amazement: "Who is our Mother?”
Feminine Gender of the Holy Spirit
The Great Mother is Sri Veda-Janani — Mother of the Vedas
The spirituality of Rabindranath Tagore, Ramakrishna and Vivekananda
Grace is the benevolent, female aspect of the Transcendent
Feminine images cluster around the Spirit ... ruha, is itself feminine
Khokhmah and Sophia by Max Dashu
The Gifts from the East
Feminine Spirit of God is working for our providence, redemption ...
Attention all Sufis: the Divine Feminine appears as Khatun-i-Qiyamat
"We will show them Our signs in universe and within their own beings"




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


Disclaimer: Our material may be copied, printed and distributed by referring to this site. This site also contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available to our readers under the education and research provisions of "fair use" in an effort to advance freedom of inquiry for a better understanding of religious, spiritual and inter-faith issues. The material on this site is distributed without profit. If you wish to use copyrighted material for purposes other than “fair use” you must request permission from the copyright owner.






search



Home
Introduction
New Age Children
Miracle Photo
Meeting His Messengers
Prophecies
Age Of Aquarius
Nostradamus
Mayan End Age 12-21-2012
Our Conscious Earth
Adi Shakti's Descent
Witnessing Holy Spirit's Miracles
Jesus' Resurrection
Book Of Revelation
Gospel of Thomas
His Human Adversary
Kitab Al Munir
Al-Qiyamah (The Resurrection)
His Light Within
His Universe Within
His Beings Within
Subtle System
Lectures To Earth
Shri Mataji
Self-Realization
Drumbeat Of Death
Table Of Contents
HALF THE SKY Forum
Contact Us
Declaration of the Paraclete
The Paraclete opens the Kingdom of God
Cool Breeze of the Resurrection - BBC 1985
The Supreme Source Of Love 1985
The Great Mother
The Vision Part One
The Vision Part Two
The Vision Part Three
The Vision Part Four