Shri Mataji: "That nonsense of Christianity ... has nothing to do with Christ, believe me"
Scientific meditation lifts the practice of religion beyond intellectual theory
Churches today have digressed from the path of Self-realization, personal experience of God and Christ. Congregations are generally satisfied with sermons, ceremonies, organizations, and festive socials. The complete revival and restoration of Christ-ianity can be effected only by less emphasis on theoretical sermons with their oft-repeated platitudes, and on external emotion-rousing, psycho-physical ceremonies, and by substituting instead quiet meditation and real inner communion. Rather than being passive members of a church, satisfied merely with listening to sermons, worshipers should engage more in the effort to cultivate perfect stillness in both body and mind. The peace of absolute physical and mental stillness is the real temple wherein God most often visits His devotees. "Be still, and know that I am God." 
The word "straight" also signifies following the straight path of truth, through which alone the soul can reach God. It is very difficult to choose the right course amid the varied religious opinions. John declared to the people the straight path out of their ignorance, and exhorted them to follow it to receive the teachings of Jesus in attaining Christ Consciousness. People who wander from church to church seeking intellectual satisfaction seldom find God, for intellectual nourishment is necessary only to inspire one to "drink" God. When the intellect forgets to actually taste God, it is a detriment to Self-realization. Spiritual truth and wisdom are found not in any words of a priest or preacher, but in the "wilderness" of inner silence. The Sanskrit scriptures say: "There are many sages with their scriptural and spiritual interpretations, apparently contradictory, but the real secret of religions is hidden in a cave."  True religion lies within oneself, in the cave of stillness, in the cave of calm intuitive wisdom, in the cave of the spiritual eye. By concentrating on the point between the eyebrows and delving into the depths of quiet in the luminous spiritual eye, one can find answers to all religious queries of the heart. "The Comforter, which is the Holy Ghost...shall teach you all things" (John 14:26).
The Second Coming of Christ (The Resurrection of the Christ Within
You) Volume 1, Discourse 6, pg. 121-122
 Psalms 46:10
 The 'Mahabharata', Vana Parva (312.117).
I am the Thought that dwells in the Light. She who exists above all, I move in every creature. I am the Invisible One within the All. I am perfection. I am knowledge. I cry out in everyone and they know a seed dwells within them. I am androgynous. I am both Mother and Father, since I make love with myself. I am the womb that gives shape to All. I am the Glorious Mother….
The Gnostic mystics believed that Jesus had come as a spiritual guide with the power to transform his followers into his equals. In the same way that after `enlightenment' a Buddhist becomes a Buddha, when a mystic achieved gnosis he was `no longer a Christian, but a `Christ'. The purpose of spiritual authority is to outgrow it. The Gospel of Philip has Jesus teaching: "You saw the spirit, you become the spirit. You saw Christ, you become Christ. You saw the Father, you shall become the Father. You see your Self, and what you see you will become.' In the Apocalypse of Peter, the disciple relates how he was initiated by Jesus: `The Saviour said to me, "Put your hands over your eyes and tell me what you see." But when I had done it, I saw nothing. I said, "No one see this way." He told me, "Do it again", and there came into me fear with joy, for I saw a Light, greater than the light of day.'
Simon Magus, who knew Jesus, describes each human being as a place in which `dwells an infinite power ... the root of the universe'. The Gnostic master Valentinus, echoing the teaching of the Mystery Schools, says that it is a person's guardian angel which conveys gnosis to him, but that this angelic being is actually the seeker's higher Self. He writes: "When the human self and the divine "I" are interconnected they can achieve perfection and eternity.' The master Monoimus instructs:
Abandon the search for God and the creation and other similar matters. Look for Him by taking yourself as the starting point. Learn who it is within you who makes everything his own and says, `My God, my mind, my thought, my soul, my body.' Learn the source of sorrow, joy, love, hate…. If you carefully investigate these matters you will find God in your Self.
In the Dialogue of the Saviour, the disciple Matthew asks Jesus where the `place of life, the pure light' is. Jesus replies, `Every one of you who has known himself has seen it.' His disciples question: `Who is the one who seeks, and who is the one who reveals?' Like a Zen master, Jesus answers that `The one who seeks is also the one who reveals.' In the Testimony of Truth, Jesus advises a follower to become a disciple of his own mind because it is the `Father of Truth'.
The sage Valentinus gives the central Gnostic teaching, which is the same perennial wisdom taught by all Christian mystics and, indeed, all other mystical traditions: `Knock on yourself as upon a door and walk upon yourself as on a straight road. For if you walk on this road, it is impossible to go astray. Open the `door for yourself that you may know.' For as Jesus himself says in the New Testament, `The kingdom of Heaven is within you.' "
The Complete Guide to World Mysticism (Paperback)
by Timothy Freke and Peter Gandy, page 104-6
Publisher: Piatkus Books; New Ed edition (October 1998)
Analyzing William Blake's Poetry
William Blake was born on November 28, 1757 in London. He died on August 12, 1827.
Blake: The Garden of Love Many poems included in William Blake's Songs of Experience (1794) express Blake's critical view of the Christian Church. Two poems in particular focus directly on the Christian Church. These poems are "THE GARDEN OF LOVE" and "The Little Vagabond". In these poems it is obvious that Blake disagrees with many facets of the Christian religion as an institutionalized system. Though he reportedly attended a religious ceremony only three times in his life (his baptism, marriage and funeral service), he claimed himself to be a devout Christian. His philosophy of Christianity was considered blasphemous, but he was never charged with such a crime. However, he did express his critical opinions of the Church in both essay and poetic form.
To understand what is being said in such poems as "THE GARDEN OF LOVE" and "The Little Vagabond" one must consider the poet's religious, or shall I say spiritual, position. William Blake considered himself to be a monistic Gnostic. That is, he believed what saved a person's soul was not faith but knowledge. Faith, he felt, was a term that was abused by those who thought spending every Sunday in a church would grant them eternal salvation regardless of what actions they exhibited outside the walls of the church. Church ceremonies were also dry, emotionless and meaningless, according to Blake. Church was evil, as Blake would have put it.
Blake: The Little Vagabond Knowledge was cherished by Blake. He argued that through knowledge one can truly understand Christ, and when this understanding is reached one can then begin to become Christ. Christ was the pinnacle of what a human should strive to be. God and Christ were placed on the same level, and God was not a "clockmaker" or some supreme being placed outside of human capacity; rather, Blake argued that God is something that resides in all of humanity. Blake coined this "Divine Humanity", the potential for all humanity to come full circle and be humanly divine; this is possible because God and Jesus are both living inside of us from conception, "There is a throne in every man, it is the throne of God" (Blake qtd in Raine 35).
Ultimately life then becomes a struggle of mental strife. The "monistic" portion of Blake's Gnostic belief comes from his view that materialism (evil) and spiritual (good) are one, furthermore, everything is one. Life is not a constant battle between the two, but life is a culmination of everything, good and bad, that one must plow through and make sense of. This is a heavy topic and for one to completely understand it more must be said. However, the basic principles of his beliefs include knowledge, the understanding that all men are the son of God, and because all men are the sons of God, the potential for "Divine Humanity". (Raine)
Blake expressed many times that the church was a spiritual obstacle. In "The Little Vagabond" Blake portrays the "loveless morality of the churches" (Raine 148). The church, the clerics of the church and the church ceremony altogether is cold and distant. "Dear Mother, dear Mother, the Church is cold" ("The Little Vagabond ln i) is the opening line of the poem. It is obvious that the young child is distraught with his church because it is not quenching his spiritual thirst. However, he offers a remedy:
"But if at the Church they would give us some Ale, / And a pleasant fire our souls to regale, / We'd sing and we'd pray all the live-long day, / Nor ever once wish from the Church to stray." (ln v-viii)
These lines plainly, but clearly, express Blake's religious stance. The church is a cold place that has kept a distance between its members and itself. Therefore, the meanings of the gospels have been delivered in a way that has no meaning or effectiveness. The word of God has been marginalized when it should in fact be communicated in a kind loving manner. The preacher is God and the members of the church are God as well. Instead, the preacher is a merciless intruder that is penetrating the word into the congregation's heads not alloying thought, but perpetuating cold disciplined faith.
If the setting of the church were to become more laid back and comfortable then the results would be positive indeed, "And God, like a father rejoicing to see / His children as pleasant and happy as he" (xiii - xiv), but for now the church is a cold place with no fire and no ale. The preacher is as dry as a desert, and the lessons of the gospels are spouted out to an unenthused distant audience. The child in this poem (though told by the bard) shares a close connection (as Blake believed all children did) with God that has not yet been clouded by the harshness of life. Therefore, he can make such observances and offer his advice. Children share a connection with God that is innocent and fair, this theme is made apparent in mostly all of Blake's poems. Consequently, God is still a loving father to this child (as stated in lines xiii - xiv), and not the vengeful God that the preacher most likely is painting him to be. This poem is used by Blake as a way to communicate his belief that the church was suffering from cold militant preaching rather than warm intoxicating love.
The cold atmosphere of the church carries over into Blake's poem "THE GARDEN OF LOVE". Playing on the same feeling of distance and cold, Blake ties in one of his main critiques of the church: the church's repression of its members and his vigorous anti-clerical stance. This poem is a "Confrontation between natural innocence and cunning repression" (Hirsch 258). Blake saw the establishment of an institutionalized church as an instrument of tyranny. An established church was not only a tool of, political and social repression, but also the very embodiment of repression in all its forms: the repressive authority of the church is the source of a condemnation of all human acts, a condemnation that has shrunk human existence into a dark and turbulent sea of guilt. (Altizer 41)
The repression noted above is greatly illustrated in the lines that read, "And the gates of the chapel were shut, / And "Thou shalt not" writ over the door" ("THE GARDEN OF LOVE" ln v - vi).
Another facet of the poem worth exploring is the cemetery that has taken place of the garden. "And I saw it was filled with graves, / And tomb-stones where flowers should be" (ix - x). Blake is conveying his belief that the church focuses too much on death and eternal damn nation, also tied to the repression of humanity that the church has bestowed upon its members. Again, an innocent child is victim of the church's tired effort to control the mind and every aspect of spirituality. Where a child once played a church was built, and on its door were the words that read "Thou shalt not", and in all around it were graves. A bleak picture is painted by Blake because that is exactly how he viewed the church. He saw the church as a spiritually hindering institution that has misconstrued the true message of the gospels. The fertility of flowers had been replaced with graves, and the promise of new life found through the teachings of Jesus had been replaced by repressive Priests that patrolled the aisles in their black gowns.
Altizer, Thomas J.J.. The New Apocalypse: The Radical Christian Vision of William Blake. The Michigan State University Press, MI: 1967.
Blake qtd in Raine, Kathleen. Blake and the New Age. George Allen and Unwin, London: 1979.
Blake, William. Song of Innocence and Songs of Experience. Dover Publications, Inc., New York: 1992.
Hirsche, E.D. Jr. Innocence and Experience. Yale University Press, New York: 1964.
Raine, Kathleen. Blake and the New Age. George Allen and Unwin, London: 1979.
Drew Harris is a English Major who is in his junior year at Mt. St Mary's College. Drew also serves as the English editor of Emmitsburg.net
"Before we start the celebrations of the birth of Christ, we have to
have a little bit of a review, of what we have done after His Birth,
so we can understand where we stand in relation to Him. For He was
the Son of a Virgin, so that not even the slightest blot on His name
should be created because He was to do the greatest job of creating
the Agnya awareness for us, which would help us to suck in all our
sins, all our conditionings, and all our egos. And this great
personality was created for such a great work within ourselves.
But unfortunately, we have spoilt both these institutions within us to such an extent that it is the most difficult task to give realisation to Christians. On the one side we have too much conditioning, as you know, through Catholicism and other ideas about Christianity which created a horrible conditioning in our super ego, which is just like a solid rock, I think, sometimes. And those who have been in catholic churches still get stuck up with it...
All kinds of nonsensical 'donkey people' were created, absolutely! They have nothing to do with the Christ, they have nothing to do with God, they have no idea of Divine Life! And to them, prohibiting people from doing something was fully religion! And this has taken the West into such darkness that Sahaja Yoga has to be worked out at a very great speed and in a very expansive way, otherwise you cannot get over these horrible ideas of Archbishops, and the Bishops and the Popes... I find that all Sahaja Yogis who are from the West are still attached to Christianity and not to Christ. There is a lingering Christianity still within you, and the Christianity has to drop out...
But in the West, we still are very much attached to that nonsense of Christianity. It has nothing to do with Christ, believe me, and this fanaticism which is lingering still in your mind must be given-up, otherwise you do not do any justice to Christ. That by no chance means that you take to another religion like Hinduism or any nonsensical Jainism, or any thing. The essence, the Tattwa of Christianity is Christ. And it is so thickly clouded by all these non-sensical things that you really have to drop-out this word 'Christianity' from your vocabulary completely, and from your mind. Otherwise you can never go to the essence. It is a fact, take it from me."
Shri Mataji Nirmala Devi
Christmas Eve Puja Talk, Pune, India, 24 December, 1982
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