Who Is Deepak Chopra's"Third Jesus"?"The idea of the Second Coming has been especially destructive to Jesus's intentions, because it postpones what needs to happen now. The Third Coming—finding God-consciousness through your own efforts—happens in the present. I'm using the term as a metaphor for a shift in consciousness that makes Jesus's teachings totally real and vital.”- Deepak Chopra
Who Is Deepak Chopra's"Third Jesus"?
An excerpt from"The Third Jesus: The Christ We Cannot Ignore"
Jesus is in trouble. When people worship him today—or even speak his name—the object of their devotion is unlikely to be who they think he is. A mythical Jesus has grown up over time. He has served to divide peoples and nations. He has led to destructive wars in the name of religious fantasies. The legacy of love found in the New Testament has been tainted with the worst sort of intolerance and prejudice that would have appalled Jesus in life. Most troubling of all, his teachings have been hijacked by people who hate in the name of love.
"Sometimes I feel this social pressure to return to my faith," a lapsed Catholic told me recently," but I'm too bitter. Can I love a religion that calls gays sinners but hides pedophiles in its clergy? Yesterday while I was driving to work, I heard a rock song that went, 'Jesus walked on water when he should have surfed,' and you know what? I burst out laughing. I would never have done that when I was younger. Now I feel only the smallest twinge of guilt.”
No matter where you look, a cloud of confusion hangs over the message of Jesus. To cut through it we have to be specific about who we mean when we refer to Jesus. One Jesus is historical, and we know next to nothing about him. Another Jesus is the one appropriated by Christianity. He was created by the Church to fulfill its agenda. The third Jesus, the one this book is about, is as yet so unknown that even the most devout Christians don't suspect that he exists. Yet he is the Christ we cannot—and must not—ignore.
Redeeming the Redeemer
The first Jesus was a rabbi who wandered the shores of northern Galilee many centuries ago. This Jesus still feels close enough to touch. He appears in our mind's eye dressed in homespun but haloed in glory. He was kind, serene, peaceful, loving, and yet he was the keeper of deep mysteries.
This historical Jesus has been lost, however, swept away by history. He still lingers like a ghost, a projection of all the ideal qualities we wish for in ourselves but so painfully lack.
Why couldn't there be one person who was perfectly loving, perfectly compassionate, and perfectly humble? There can be if we call him Jesus and remove him to a time thousands of years in the past. (If you live in the East, his name might be Buddha, but the man is equally mythical and equally a projection of our own lack.)
The first Jesus is less than consistent, as a closer reading of the gospels will show. If Jesus was perfectly peaceful, why did he declare," Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword"? (Matthew 10:34) If he was perfectly loving, why did he say," Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth"? (Matthew 25:30) (Sometimes the translation is even harsher, and Jesus commands"The worthless slave" to be consigned to hell.) If Jesus was humble, why did he claim to rule the earth beyond the power of any king? At the very least, the living Jesus was a man of baffling contradictions.
And yet the more contradictions we unearth, the less mythical this Jesus becomes. The flesh-and-blood man who is lost to history must have been extraordinarily human. To be divine, one must be rich in every human quality first. As one famous Indian spiritual teacher once said," The measure of enlightenment is how comfortable you feel with your own contradictions.”
Millions of people worship another Jesus, however, who never existed, who doesn't even lay claim to the fleeting substance of the first Jesus. This is the Jesus built up over thousands of years by theologians and other scholars. He is the Holy Ghost, the Three-in- One Christ, the source of sacraments and prayers that were unknown to the rabbi Jesus when he walked the earth. He is also the Prince of Peace over whom bloody wars have been fought.
This second Jesus cannot be embraced without embracing theology first. Theology shifts with the tide of human affairs. Metaphysics itself is so complex that it contradicts the simplicity of Jesus's words. Would he have argued with learned divines over the meaning of the Eucharist? Would he have espoused a doctrine declaring that babies are damned until they are baptized?
The second Jesus leads us into the wilderness without a clear path out. He became the foundation of a religion that has proliferated into some twenty thousand sects. They argue endlessly over every thread in the garments of a ghost. But can any authority, however exalted, really inform us about what Jesus would have thought? Isn't it a direct contradiction to hold that Jesus was a unique creation—the one and only incarnation of God—while at the same time claiming to be able to read his mind on current events? Yet in his name Christianity pronounces on homosexuality, birth control, and abortion.
Reclaiming the Stolen Jesus
These two versions of Jesus—the sketchy historical figure and the abstract theological creation—hold a tragic aspect for me, because I blame them for stealing something precious: the Jesus who taught his followers how to reach God-consciousness. I want to offer the possibility that Jesus was truly, as he proclaimed, a savior. Not the savior, not the one and only Son of God. Rather, Jesus embodied the highest level of enlightenment. He spent his brief adult life describing it, teaching it, and passing it on to future generations. Jesus intended to save the world by showing others the path to God- consciousness.
Such a reading of the New Testament doesn't diminish the first two Jesuses. Rather, they are brought into sharper focus. In place of lost history and complex theology, the third Jesus offers a direct relationship that is personal and present. Our task is to delve into scripture and prove that a map to enlightenment exists there. I think it does, undeniably; indeed, it's the living aspect of the gospels.
We aren't talking about faith. Conventional faith is the same as belief in the impossible (such as Jesus walking on water), but there is another faith that gives us the ability to reach into the unknown and achieve transformation.
Jesus spoke of the necessity to believe in him as the road to salvation, but those words were put into his mouth by followers writing decades later. The New Testament is an interpretation of Jesus by people who felt reborn but also left behind. In orthodox Christianity they won't be left behind forever; at the Second Coming Jesus will return to reclaim the faithful. But the Second Coming has had twenty centuries to unfold, with the devout expecting it any day, and still it lies ahead.
The idea of the Second Coming has been especially destructive to Jesus's intentions, because it postpones what needs to happen now. The Third Coming—finding God-consciousness through your own efforts—happens in the present. I'm using the term as a metaphor for a shift in consciousness that makes Jesus's teachings totally real and vital.
From"The Third Jesus: The Christ We Cannot Ignore"by Deepak Chopra.
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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
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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