4. Holy Ghost Has Arrived To Baptize!
"Jesus solemnly assures the disciples that they will, in the future, perform even greater miracles than He. By this He means to say that through the power of the Holy Spirit, they will bring about the greatest miracle of all – the salvation of lost souls. He promises them that whatever they ask for, in connection with their ministry of bringing the miracle of salvation to lost men, will be granted them.
The theme of this section is reassurance and encouragement. Jesus gives the disciples three basic reasons they should cease being troubled in their spirits. First, He tells them that, although He is going away, He will return for them so that they may ultimately join Him where He is going (vv. 1-3). Second, He tells them that, though He is going away, He will be the only means by which men may come to God and go to Heaven (vv. 4-11). Third, He tells them that, though He is going away, their ministries are not finished. In fact, the best is still ahead. They are going, by the Holy Spirit’s power, to be part of the greatest miracle of all, bringing men to salvation (vv. 12-14)."
“The pneumatological activity ... of the Paraclete ... may most helpfully be considered in terms of the salvific working of the hidden Spirit.” - Michael Welker
“This self-effacing character of the Spirit’s presence finds a kind of verbal reinforcement in scripture due to an ambiguity present in both Hebrew and Greek, where the words ruach and pneuma carry a semantic width that encompasses the range of English words: “wind,” “breath,” “spirit.” In the Priestly account of creation, are we to translate Genesis 1:2b as saying that “the spirit of God was moving over the face of the waters” or would it be better rendered, “a wind of God swept over the face of the waters”? When Jesus says to Nicodemus, “The wind blows where it chooses and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (John 3:8), the Greek of the Gospel contains a kind of theological pun in its double use of pneuma.
Taking seriously this veiled presence of the Spirit, expressed in the hidden character of pneumatological action, by no means implies a denial of more manifest activity also. The kind of bivalent working that Kathryn Tanner discusses in her chapter is surely just what one would expect of a divine Person, in contrast to the uniformity of action associated with a mere force such as gravity, unvarying in its characteristics...
According to this understanding, the sanctifying work of the Spirit is a continuing activity that awaits its final completion in the creation of the community of the redeemed, a consummation that will manifest fully only at the eschaton. Of the Persons of the Trinity, we can appropriate most specifically to the Spirit the title of deus absconditus, the hidden God.
We have acknowledged that a veiling of pneumatological activity is not the only thing to be said about the work of the Paraclete, yet recognition of a degree of reticence in the nature of the Spirit’s presence does offer opportunities for the theological understanding of a number of puzzling aspects of the human encounter with divine reality. There is the important and pressing problem posed by the need to understand how the apparently clashing cognitive claims made by the different world faith traditions can be reconciled with the evident presence of authentic spiritual experience within all of them. I have suggested elsewhere that this phenomenon may most helpfully be considered in terms of the salvific working of the hidden Spirit.”
Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Wm. B. Eerdmans Publishing Company, 2006, page 170-1
"This book is my attempt, as a sociologist of religion, to answer the question raised by my friend that day. It is about Sahaja Yoga, the new religious movement (NRM) whose member was responsible for the 'cool breezes' which he felt." - Judith Coney
"One spring afternoon in 1992, a Norwegian friend who was living in my village for a year whilst he completed a Master of Business Administration at Bath University dropped over for coffee. After exchanging the usual set of pleasantries about the weather and a few comments about the local primary school, he introduced a new topic into the conversation. Knowing my interest in new religions, he said, was I aware that some people in the next village were 'giving cool breezes'? I confessed my ignorance and pressed him for details. One, a woman called Jane, he continued, had given him a sort of massage and as a result he had felt a cool breeze on the top of his head. "I really did, you know!" he went on, looking slightly uncomfortable, as he did not quite believe it himself. "What's it all about?"
This book is my attempt, as a sociologist of religion, to answer the question raised by my friend that day. It is about Sahaja Yoga, the new religious movement (NRM) whose member was responsible for the 'cool breezes' which he felt."
Judith Coney, Sahaja Yoga (Introduction page)
Publisher: RoutledgeCurzon; 1 edition (May 24 1999)
Judith Coney is a lecturer in the Department of Study of Religions at the School of Oriental and African Studies, University of London.
The Holy Spirit
"The Holy Spirit of Wisdom has frequently changed its gender. It has been suggested that, because of the change in language and culture within the early Church, ‘this feminine aspect (ruach) to the inauguration of Jesus is neutered to pneuma in Hellenistic Christian communities and eventually masculanized to spiritus in the Latin church'  This led to a shift from feminine to masculine metaphors. As Jung has remarked: ‘the Holy Ghost is not subject to any control.’  but blows where it will, like the wind."
Caitlín Matthews, Sophia: Goddess of Wisdom,
The Aquarian Press, 1992, p. 135.
(12. p. 128 King; 13 p. 116 Jung 1954)
"It states that the Fourth Gospel does not narrate Jesus’ baptism but explains its significance. Since the Holy Spirit descended and remained on Him, He is singled out as the Son of God who will baptize with the Holy Spirit (John 1:32-34.) His teachings direct to rebirth through the Spirit where a new state of being is attained by the grace of the Spirit — this is the only way of entering the Kingdom of the Spirit. Water is associated with the Spirit (John 3:5-8; cf 1:13.) However, this salvation of humankind through rebirth can only take place after His death and exaltation (cf 3:14.) Therefore this promise of the coming Spirit points to the future: “Now this he said about the Spirit, which those who believed in him were to receive; for as yet the Spirit had not been given [or, Spirit was not yet], because Jesus was not yet glorified” (7:39.) The discourses following Last Supper hold the key to the narration of the Spirit. It is referred to as the “paraclete” (Counselor) or “advocate”, “intercessor” or more appropriately the Spirit of paraclesis i.e. the declaration of the comfort and encouragement of the gospel in the coming age that would fulfill this promise. With these terms and the use of masculine instead of neuter pronouns, the concept of the Spirit attains a more personal nature than at any other point in the Bible."
Dictionary of the Bible, C. S. Sons, 1963, p. 393.
"A second characterization of the divine Mother describes her as Holy Spirit. The Apocryphon of John relates how John went out after the crucifixion with “great grief” and had a mystical vision of the Trinity. As John was grieving, he says that
The [heavens were opened and the whole] creation [which is] under heaven shone and [the world] trembled. [And I was afraid, and I] saw in the light . . . a likeness with multiple forms . . . and the likeness had three forms. 
To John’s question the vision answers: “He said to me, ‘John, Jo[h]n, why do you doubt, and why are you afraid? . . . I am the one who [is with you] always. I [am the Father]; I am the Mother; I am the Son.” 
This gnostic description of God — as Father, Mother and Son — may startle us at first, but on reflection we can recognize it as another version of the Trinity. The Greek terminology for the Trinity, which includes the neuter term for spirit (pneuma) virtually requires that the third “Person” of the Trinity be asexual. But the author of the Secret Book has in mind the Hebrew term for spirit, ruah, a feminine word; and so concludes that the feminine “Person” conjoined with the Father and Son must be the Mother. The Secret Book goes on to describe the divine Mother:
. . . (She is) . . . the image of the invisible, virginal, perfect spirit . . . She became the Mother of everything, for she existed before them all, the mother-father [matropater] . . . 
The Gospel to the Hebrews likewise has Jesus speak of “my Mother, the Spirit.”  In the Gospel of Thomas, Jesus contrasts his earthly parents, Mary and Joseph, with his divine Father — the Father of Truth — and his divine Mother, the Holy Spirit."
Elaine Pagels, The Gnostic Gospels, 1989, p. 49-50
(14. Apocryphon of John 1.31-2.9, in nhl 99; 15. Ibid., 2.2-14, in nhl 99; 16. Ibid., 4.34-5.7, in nhl 101; 17. Gospel to the Hebrews, cited in Origen, comm. jo. 2.12.) (14. Apocryphon of John 1.31-2.9, in nhl 99; 15. Ibid., 2.2-14, in nhl 99; 16. Ibid., 4.34-5.7, in nhl 101; 17. Gospel to the Hebrews, cited in Origen, comm. jo. 2.12.)
"Jesus solemnly assures the disciples that they will, in the future, perform even greater miracles than He. By this He means to say that through the power of the Holy Spirit, they will bring about the greatest miracle of all – the salvation of lost souls. He promises them that whatever they ask for, in connection with their ministry of bringing the miracle of salvation to lost men, will be granted them.
The theme of this section is reassurance and encouragement. Jesus gives the disciples three basic reasons they should cease being troubled in their spirits. First, He tells them that, although He is going away, He will return for them so that they may ultimately join Him where He is going (vv. 1-3). Second, He tells them that, though He is going away, He will be the only means by which men may come to God and go to Heaven (vv. 4-11). Third, He tells them that, though He is going away, their ministries are not finished. In fact, the best is still ahead. They are going, by the Holy Spirit’s power, to be part of the greatest miracle of all, bringing men to salvation (vv. 12-14)."...
25 These things have I spoken unto you, being yet present with you.
26. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, shall teach you all things, and bring all things to your remembrance, whatsoever I have told unto you.
Jesus now summarizes all that He has been saying in this section. Referring to the many things which He has taught them while He has been present with them in the flesh, He tell the disciples that the Comforter not only is going to remind them of these things, but also will go to teach them all things necessary to their understanding and happiness. The Comforter will recall to their minds Jesus' teachings, will enable them to understand truly and completely, and will develop and expand them into new and wonderful truths.
Jesus has referred to the coming Comforter as the Spirit of Truth (v. 17)...[whose] primary function is the work of making men holy. This is the work we call sanctification.
In v. 16 Jesus has said that the Comforter is going to be provided to the disciples by the Father on the basis of His (Jesus') prayer that He should do so. Now He says that the Father is going to send the Comforter in His (Christ's) name. These statements are essentially identical and imply a joint action involving both Father and Son."
Jack Wilson Stallings and Robert E. Picirilli,
The Randall House Bible Commentary: The Gospel of John,
Randall House Publications, 1989, page 205
Advocate, (Gr. parakletos), one who pleads another's cause, who helps another by defending or comforting him. It is a name given by Christ three times to the Holy Ghost (John 14:16; 15:26; 16:7, where the Greek word is rendered "Comforter," q.v.).
Comforter, the designation of the Holy Ghost (John 14:16, 26; 15:26; 16:7; R.V. marg., "or Advocate, or Helper; Gr. paracletos"). The same Greek word thus rendered is translated "Advocate" in 1 John 2:1 as applicable to the Comforter to be sent by Christ. It means properly "one who is summoned to the side of another" to help him in a court of justice by defending him, "one who is summoned to plead a cause."
Shri Mataji: "I am the one about which Christ has talked."
I have told them. I had never said this on from a platform and I told. They have been telling Me, “Mother, You must say that once.” I said, "In America I’ll declare it.” So today I declare that I am the Holy Ghost. I am the Holy Spirit who has incarnated on this Earth for your realization.”
The Paraclete Shri Mataji
New York, USA 30 September 1980
"If we follow Him (Jesus) then we cannot be conditioned by anything because He talked of Spirit only. Spirit cannot be conditioned, conditioned by anything...
I am here to tell you all these things which Christ could not tell, and to fulfil what He wanted to say. All those things I am saying to you.”
The Paraclete Shri Mataji
Christmas Puja, Delhi, India — Dec. 24, 1995
"Today we are celebrating the resurrection of Christ. With it we also have to celebrate the resurrection of human beings, of Sahaja Yogis, who have been resurrected as realised souls. With that we have to understand that we enter into a new awareness. He had to come down and again to show to this world that you are the eternal life, that you lead a life that is spiritual, which never perishes. You have to rise, into that new realm, which is the Realm of God Almighty, what you call the Kingdom of God.
And He said it very clearly to Nicodemus that ‘You have to be born again’ when he asked, ‘Am I to enter back into my mother’s womb?’ And He said it so clearly. Those who don’t want to see can remain blind. No, that is, whatever is born of the flesh, is the flesh, but whatever is born of the Spirit is the Spirit.’
But whatever is manmade is not the Spirit. This is the clear statement of Christ, which people wanted to avoid, and start their own organisations, and ideas, and created a very mythical thing in His name. And now the time has come for it to be blasted. It has been going on and on now for thousands of years, captures so many innocent people and people are into it."
The Paraclete Shri Mataji
V4 No 23 Sept 84 p4
"Christ didn't say that, "I am the Destination." He said, "I'll send you the Holy Ghost; I'll send you a Comforter; I'll send you a Redeemer; I'll send you a Councilor." He talked about the future."
The Paraclete Shri Mataji
"Declare to all the nations now that I am the Holy Ghost and I have come for this Special Time, that is, the Resurrection Time."
The Paraclete Shri Mataji
Sydney, Australia - March 21, 1983
"The Shekhinah (=dwelling, resting; from shakan = to dwell) first appeared in early rabbinic literature, referring to the divine presence among the people in Israel. It occurs for the first time in Targum Onkelos, an Aramaic translation-paraphrase of the Hebrew Bible (1st-4th century CE.) Here, "God" is replaced by "Shekhinah" or "God's Shekhinah." For instance, Numbers 5:3 which says: "in the midst whereof I dwell" became: "in the midst whereof My Shekhinah dwells." Some sources of the Babylon Talmud (B.T.) wrote about the intention of God to dwell in the universe since the first day of creation; but that became possible only after the construction of the Tabernacle where His Shekhinah came to rest, as well as on Mount Sinai or, later, in the Jewish Temple.
Thus, Shekhinah appears as the manifestation of God, which it is possible to know as men. That could be characterised through some peculiarities which perfectly agree with those we have mentioned in the present work.
First of all, the Shekhinah fits well with the Spirit of God. Like it, She (it is obviously a female noun) bestowed the divine grace upon the Prophets. The Talmud claims that Shekhinah is All Pervading like God Himself (B.T. Sanhedrin 39a.) Nevertheless, She was frequently associated with specific places and persons (B.T. Shabbat 92a) especially with the Prophets: Moses (B.T. Sotah 11a, 12b; Sanhedrin 11a; Yev, 62a; Shabbat 87a) and other outstanding personalities to whom She granted the gift of prophecy (B.T. Yoma' 9b; Sanhedrin 11a; 15b.) She is said to rest only upon the righteous and depart from the unworthy ones (B.T. Sotah 3b; Yoma' 22b; Pesahim 117 a; Sanhedrin 103b.) She also grants protection (B.T. Yev 48; shabbat 31a.) As in the case of the Holy Ghost, the Shekhinah descends only when the believers are gathered. Thus, when a quorum of ten men (Minyan) are assembled in prayer (B.T. Berakhot 6a.)
Its form of manifestation reminds us of the Holy Spirit: fire ("fire that eats fire": B.T. Yoma 21b), light, more radiant than the sun, shining upon the righteous in heaven (B.T. Sanhedrin 39a; Hul. 60 a; B.B. 10a), or even the vibrations of the sound (B.T. Hag. 15b; also Lamentations Rabbah.) In the Targum, as in the Talmud, Midrash and many medieval mystical texts, Shekhinah was equated with Kavod (=glory of God), heir to the biblical "cloud of glory" that dwelt in the sanctuary as a visible manifestation of God (Numbers 9-10.)
In the Talmud She is clearly associated with Ruah ha-Qodesh (=Holy Spirit) (Joshua Abelson, The Immanence of God in Rabbinical Literature, London 1912.) The demiurge character of Shekhinah is also connected with the 13th century kabbalistic text of Zohar. The creation is described as occurring through a series of Sefirot (=emanations) that emerge from the Hidden God, who is Ein Sof (=endless, infinite.) Thus, the Shekhinah is identified with the feminine Malkhut (=kingdom.)
As a divine hypostasis, the Shekhinah emerged (in the 13th cent.) as a "quasi-independent feminine element" within God, envisioned as a Queen, Princess, Bride and Matrona (=Lady.) She comes after the ninth emanation of God named Yeshod (=Foundation) (Gershom Scholem, On The Kabbalah and Its Symbolism, New York, 1965.) The reader will easily recognize here: the Avatars (or Sefirots, i.e. emanations), and Jesus as the ninth Avatar (Yeshod connected directly with Yeshoda/Yeshu — Krishna/Christ; see chapter. XIX B), while the following Avatar had to be the incarnation of the Holy Spirit (Shekhinah), announcing the tenth male Avatar of Vishnu as Kalki. At the same time Jesus is also Ganesha who governs the Mooladhara (lit. "root of the support", i.e. the foundation.) According to Zohar, the Shekhinah is not only the Daughter but also the Mother and thus She becomes a symbol of "eternal womanhood." As such She assumes countless images and names (apud. Scholem.)
As in the case of the Virgin Mary from which originated a deep form of popular worship, Scholem (Major Trends in Jewish Mysticism, 1941; reprint New York 1961) has shown that the concept of Shekhinah was not only the most significant and lasting innovation of medieval kabbalastic literature, but also responded to a "deep-seated religious need" among the Jewish people maintaining its widespread popular recognition. In his turn Arthur Green (Heschel, 1993) credits the fact that Shekhinah as the feminine element of God came out of the conviction that both Man and Women were created in the image of God. As far as the popular devotion towards Shekhinah is concerned, it is to report here that the traditional blessings: "Barukh attah Adonai" (Blessed are Thou, O Lord) comes to be altered into "Barukh Yah Shakhinah" (Blessed are Thou, Shekhinah) (apud Response; A Contemporary Jewish Review, 1982, nos. 41-42.)
The infant Moses is depicted in the arms of an unnamed woman on the wall of a third century synagogue in Dura-Europos (south-eastern Syria.) Contrary to the opinion of Erwin R. Goodenough (Jewish Symbols of the Graeco-Roman Period, New York 1964) that woman was not the Iranian Goddess Anahita but rather the Shekhinah (Raphael Patai, The Hebrew Goddesses, New York 1967.) Thus it becomes the earliest extant representation of Shekhinah in a feminine physical form.
Last but not the least, it is worth mentioning that Patai and others have compared the Shekhinah to the Virgin Mary, since both appear as feminine manifestations that created a link between God and the material world. . . .
It should be pointed out from the very beginning the Scripture distinguished between two kinds of baptism: the water baptism made by John for repentance and the baptism with the Holy Spirit and fire made by Jesus which is the real baptism. Jesus received His Power through the baptism with the Holy Spirit. Immediately after His baptism He started working miracles.
While in the Temple in Jerusalem, Jesus was asked by the chief priests, the scribes and the elders: "By which authority doest Thou these things and who gave Thee this authority, that Thou shouldest do these things?" And Jesus answering said to them: "I also ask you one thing . . . the baptism of John, was it of heaven or of men?" (Mark 11:27-30) The question received no reply.
The Saviour told His disciples: "Ye will receive power, the Holy Spirit having come upon you" (Acts 1:8.) While waiting for the Day of Pentecost, Jesus ordered them: "Do ye remain in the city till ye be clothed with power from on high" (Luke 24:49.)
The ritual of the water baptism deviated from the Hebrew tradition of the flesh sacrifice, in sign of the covenant made by Abraham with God: "Every male among you be circumcised" (Genesis 17:10.)
The water immersion originated in India and it is still practised by the Hindus as fervently as it was thousands of years ago. Manu's second book of laws, dedicated to the sacraments, contained the command of pouring holy water upon a new-born baby before cutting the umbilical cord and of afterwards putting a mixture of honey, clarified butter (ghee) and salt on his tongue with the help of a golden spoon while mantras were being uttered. This practice is also in use throughout India today. The Atharva-Veda says: "Whoever has not been cleansed with the Ganges' water, will be subject to as many wanderings as the number of years spent in the uncleanness" (the wanderings refer to the punitive reincarnations of the spirit.)
The prophet Zechariah was known to baptize with water during the pre-Christian period, when Darius ruled. During the same time, the water baptism was also practised by the Essenes. But what made John's baptism unique was that, beyond the immersion ritual, there was a moral purification implied.
The water baptism performed by John was only "for repentance": "He came . . . preaching [the] baptism of repentance" (Luke 3:3; also Matthew 3:1-2; Mark 1:4.) He said: "I indeed baptise you with water to repentance, but He that comes after me shall baptise you with [the] Holy Spirit and fire" (Matthew 3:11; Luke 3:16; also Mark 1:8; John 1:33.)
Not only the Water element but also the Fire was known to have cleansing powers. This is in current use with Hinduism and other spiritual fields but also with the Old Testament. "I . . . will thoroughly purge away thy dross and take away all thine alloy" (Isiah 1:25.) "I will bring the third part into the fire, and will refine them as silver is refined and will try them as gold is tried" (Zechariah 13:9.) The conception of Purgatory, typical for the catholic dogma, was based on it. Beyond this primitive level of understanding the Bible, which has usually stopped at the literal text, still had the deeper meaning of the Scripture; here, the fire symbolises the Kundalini energy that is the expression of the Holy Spirit.
The term "fire baptism" that is commonly used nowadays, originally referred to the martyrdom of the Christians sent to death for their belief. It was a substitute of the water baptism that they had not had time to receive.
The sprinkling with water was mentioned in the Old Testament where God said: "I will sprinkle clean water upon you, and ye shall be clean; from all your uncleanness will I cleanse you" (Ezekiel 36:25.) But not only that: "I will put My Spirit within you" (Ezekiel 36:27; also Joel 2:28.) The position of Jesus towards baptism was strict since it could not be devoid of the work of the Holy Spirit. Thus, the Saviour clearly delimited it from the water baptism made by John for repentance. "For John indeed baptised with water, but ye shall be baptised with the Holy Spirit after now not many days" (Acts 1:5; 11:16.)
Through this Christ actually announced the day of Pentecost. From the fact that baptism granted power, it was beyond any doubt that the Holy Spirit descended upon the baptized person. Or the later was called the twice-born (dvija, in Sanskrit) or enlightened one (Buddha) in Yoga. The state of Yoga, Self-Realization or the awakening (activation) of Kundalini was thus obtained.
The Gospel of Philip (11:3) was not far from the same interpretation: "Truth did not come into the world naked, but it came in types and images. The world will not receive the truth in other way. There is a rebirth and an image of rebirth. It is certainly necessary to be born again through the image. Which one? Resurrection. The image must rise through the image. The bridal chamber and the image must enter through the image into the truth; this is the restoration . . . The Lord [did] everything in a mystery, a baptism and a chrism and an eucharist and a redemption and a bridal chamber" (16:9-30) To make the concepts more clear, the gospel continued: "Baptism is the 'holy building'. Redemption is the 'holy of the holy'. 'The holy of the Holies' is the bridal chamber. Baptism includes the resurrection [and the] redemption: the redemption [takes place] in the bridal chamber. But the bridal chamber is in that which is superior to [ . . .]" (69:22-29.) "Those called 'the holy of the hollies' [ . . .] veil was rent [ . . .] bridal chamber except the image [ . . .] above. Because of this its veil was rent from the top to bottom. For it was fitting for some from below to go upwards" (6:34-37; 70:1-4.) As previously shown (chapt. XX C4), the Sahasrara or the Kingdom of heavens is nothing else other than the bridal chamber or the holy of the holies that lies above all the other chakras; actually above the entire body (the image is the subtle body; or sometimes Kundalini) because it is on the top of the head. The rent of the veil is the awakening (resurrection) of Kundalini (some from below — since it is at the bottom of the spinal cord) to go upwards until it reaches the Sahasrara. This is the redemption that occurs in the bridal chamber. Here is the significance of the baptism that included the resurrection and the redemption.
As opposed to Indian custom, the baptism of new-born babies was a relatively late ritual in Christianity. Initially, it was done once a year, before Easter, when the catechumen (the one which was called up), who was preparing for the baptism had already fasted (hence purified) for forty days. The ritual itself included a number of exorcizing techniques, making the cross sign on the forehead and putting salt in the mouth (the same as in the Indian ritual; see above.) The priest blew over the candidate's face, touched his lips and ears with saliva and put an ointment on his chest and back. On the day of the third exorcism, the candidate said the Creed or Our Father and then was completely immersed into a special pool. Many of those practices are already frequently done by Yogis, i.e. those who have had their Kundalini energy activated. When, however, literally taken from the Scripture without a proper understanding and mechanically applied by persons in whom Kundalini is not yet active, such techniques are devoid of any meaning and value, just as it happens in the ordinary baptism that has become an empty ritual. The breathing over the face showed that the awakening of Kundalini was like breeze or a breath felt, however, on the top of the head and in the centre of the palms! The Lord's prayer is a powerful mantra to open the Agnya chakra and the touching on the chest and back (on the chakras actually) have the same purpose. But, when all these are done by a person in whom Kundalini is still inactive, they have no effect at all. It was Evdokimov (quoted work) who rightfully said: "The way will only be opened through the baptism ex Spiritu Sancto."
The way is the Sushumna and the opening implies the awakening of all the chakras through the rising of the Kundalini.
The emerging out from the water (original cosmic matrix) after immersion symbolises the second birth from which resulted a purified being, connected to the divine source of new life. It is the liberation from all earthly conditionings and the rebirth of the spirit in a pure body. The Kundalini is the living water that Jesus and the Gnostics told about.
With some Native American tribes, the second birth was connected to the cult of Mother Earth. Smohalka, a native American prophet from the Umatilla tribe, described the ritual where it was said: "Shall I ever enter Her body again to be born again?" (Bala, Chetan, pp. 34-35.)
That was also the dilemma of Nicodemus, one of the leading Pharisees who was told by Jesus: "Verily, verily, I say unto thee, except any one to be born anew he cannot see the Kingdom of God." Nicodemus says to Him: "How can a man be born when he is old? Can he enter a second time into the womb of his mother and be born?" (John 3:3-4) To which Jesus replied: "Except any one be born of water and of Spirit, He cannot enter into the Kingdom of God. That which is born of flesh is flesh; and that which is born of Spirit is spirit" (John 3:5-6.) The Gospel of Philip says: "Spirit mingles with spirit, and thought consorts with thoughts, and [light] shares [with light. If you (sing.)] are born a human being, it is [the human being] who will love you. If you become [a spirit], it is the spirit which will be joined to you. If you become thought, it is thought which will mingle with you. If you become light, it is light which will share with you. (78:28-79:3.) Yogis become one with the Spirit (Atma), they become the Spirit. This is only in this way that the Kundalini (manifestation of the Holy Spirit) will encounter the Atma. The rebirth is the birth of the Spirit, that is the enlightenment granted by the Kundalini, the manifestation of the divine spirit. In order to remove any trace of doubt about its significance, Jesus continued by mentioning the breeze felt by everyone when the Kundalini has been awakened: "The wind blows where it will, and thou hearest its voice, but knowest not whence it comes and where it goes; thus is every one that is born of the Spirit" (John 3:8.) After which He reminded us that Moses lifted up the serpent, that was a symbol of the raising of the Kundalini. . . .
L. Heart wrote: "Kundalini has been protected against the curiosity of the masses through a strict esotericism along centuries. Nevertheless, thousands of pages would be needed to quote the initiary texts that glorified it or to present the symbols used by art and architecture to render it."
Let us, however, mention the notable orientalist, Theofil Simenschy (Cultura si filosofia indiana in texte si studii/Indian culture and philosophy in texts and studies, Bibliotheca orientalists, Bucharest 1978, vol. I, p. 40): One drastically needs to be initiated by a proper master in order to grasp the mystical teachings. This is the reason why, most of the time, a European does not understand almost anything from its esoterical (secret) teaching as we find it, for instance, in the Upanishads or in the philosophy called Yoga"
Closer to us in time and space, Aristotle reserved his more special doctrine to a couple of chosen disciples, one of whom was Alexander the Great. Jesus Himself, as the Bible says, imparted secret doctrine to His disciples only:
"The disciples came up and said to Him: "Why speakest Thou to them in parables?" And He answering them: "Because to you it is given to know the mysteries of the kingdom of heavens, but to them it is not given"" (Matthew 13:10-11; see also Mark 4:10-11; Luke 8:9-10.) "Many other signs there fore also Jesus did before His disciples, which are not written in this book" (John 20:30; see also 21:25.)
It was frequently said that Jesus' words were not even understood by the apostles themselves: "Peter answering said to Him: "Expound to us this parable." But He said: "Are ye also still without intelligence?"" (Matthew 15:15-16; see also 16:9; Mark 4:22-24; 6:52; 7:18; 8:17,21; 9:10,32; 10:38; Luke 2:50; 9:45; 18:34; 24:25,45; John 10:6; 12:16.) The New Testament epistles often mentioned the hidden things revealed to the prophets, saints and apostles by the Holy Spirit (Ephesians 3:3-5,9; see also 1:9; 6:19; Romans 16:25; Corinthians 2:7; 4:1; Colossians 1:26; 2:2; 4:3.)
A strict protection of the spiritual secrets would later characterise the Christian church. Irenaeus (a 130-202) showed that the tradition had not been conveyed by the written but by the spoken word and implied the "mysterious secrets preached by the apostles to the perfect ones, without the others to know" (Adversus Haeresis III 2.1; 3.1.) This was not, however an exclusive privilege since, according to Origen (A.D.185-254): "The fact that certain doctrines are kept hidden from the masses in order to be revealed only after the transmission of the exoterical teachings, is not specific to the Christian religion only" (Contra Celsum.) And Cyrill of Jerusalem (A.D. 315-380) mentioned: "We do not openly speak about mysteries even in front of the catechumens; we do often talk, however, about many things in a covered way, so that those believers who know, should understand and those who do not know, should not be shocked" (Catech. 6.29.) Pseudo-Dionysius the Areopagite wrote in the 5th century: "See that none from the non-initiated should hear these things" (Theologica mistica, 2.)
We can, by no means, guess at the mysteries preserved in the archives of the famous and hardly accessible Vatican library. Very few people have had the chance to reach them and even fewer have revealed what they found. Many of them have taken these secrets to their graves."
Dan Costian, Bible Enlightened, 1995, p. 331.
QUOTES OF THE PARACLETE SHRI MATAJI
" "Saha" means "with", "Ja" means "born." "Yoga" means "union with the All-pervading Power of Divine Love." This is a very subtle subject, absolutely valid and can be proved of our ascent into our higher awareness. At the very outset one has to be a seeker of truth and with a scientific attitude one should approach the subject. It should be treated espectfully like a hypothesis and if found by experiments as truth should be accepted by honest people in the spirit of honesty. Because this is for one's total benevolence and for the benevolence of all the world.
This knowledge is of very ancient times and mostly comes from India. Of course, every religion has talked about our second birth and also about the tree of life. As the knowledge of science comes from the West, but is accepted by the East, why should such a knowledge of reality be denied? Why not at least heed to it seriously, when it is the knowledge of the roots of all our civilisation and evolution?
The nations have to think why the modern civilisation is killing all human values. What we need is a careful introspection as to where we have gone wrong. Where did we miss out on our path of progress? How has this decadence crawled into our society ? Why are most of us s ick with frustration and insecurity? Why are some of the people of the progressive countries succumbing to physical and mental deterioration?
Science has no answer, so let us take to spirituality. Why not ask a question? Is there any other power that controls the universe? As described in all the scriptures there is an All-pervading Power of God's love (Paramachaitanya). It is a subtle power which does all living work and which cannot be felt at the level of human awareness.
Sahaja Yoga means that a seeker of truth (Sadhaka) has a birth-right to get his Self-realisation (Atma Sakshatkar) spontaneously . Self-realisation or Self-knowledge is the destination of human evolution and also of all the religions. This is the last breakthrough a human being has to achieve, for which there is a complete living machinery placed in the human spinal cord and in the brain. This machinery is being established step by step during our evolution . This living machinery works out through its power manifesting the parasympathetic and both sympathetic nervous systems. Whatever we achieve in evolution is expressed by our conscious mind through the central nervous system.
To connect us to this subtle energy which permeates into every atom and molecule, there is also a power of pure desire which is placed in the sacrum bone of human beings, which is called as Kundalini. "Kundal" means coils . It exists . in three and a half coils. There is a Divine mathematical coefficient about three and a half coils. This triangular bone is called "sacrum", that means that the people in Greece in the ancient times knew about this divine sacred power of Kundalini; that is why they called this bone sacred. This sacrum bone is placed at the base of the spinal cord and it is triangular in shape.
The Kundalini is like a connecting cord as in every piece of electrical machinery, which connects the machinery to the main source of electricity. In the same way, when this energy of Kundalini is awakened, threads (some of them) rise and ultimately connect the human being to the All-pervading Power (paramachaitanya).
It is a spontaneous happening, it is a living process. The whole evolutionary process has been a living process, and now a stage has come for human beings to have the last state of Spiritual existence through Self-realisation. Human being can be compared to a seed which is not active spiritually, and has not started its living process of growth in Spirituality, but when it is embedded in the Mother Earth, the Mother Earth has the power, (with the help of water) to sprout the seed.
In the same way the Kundalini can be awakened spontaneously by the power of Sahaja Yoga. When this Kundalini rises, a new life process starts in the human awareness, resulting in the growth of spirituality. This spiritual life growth is a new state into which a human being starts growing in his innate Divinity. This nourishes and enlightens his physical, mental, emotional and spiritual being.
This living process is very clearly described in Indian scriptures since ancient times. There are 108 Upanishadas in the Sanskrit language which have exposed the knowledge about Kundalini awakening and the spiritual ascent. Also it is indicated in other scriptures of other countries. In the Bible it is called the tree of life and it is quoted that, "I will appear before you like tongues of flames." When the Kundalini rises, She passes through various centres which look like tongues of flames when enlightened.
The cool breeze of the Holy Ghost of Pentecost is this power that you can feel in Sahaja Yoga. In the Gospel of St. Thomas, very clearly describes the Sahaja experience as the ultimate of our religious life. Also it says we must look after our centres. This Kundalini has to ascend and pierce through six subtle centres which are placed in the spinal cord and in the brain. The last breakthrough is the actualisation of the baptism as one feels the cool breeze of the Holy Ghost emitting out of one's fontanel bone area."
The Paraclete Shri Mataji
Coming of the Holy Spirit
by Rev. Steven Marshall
Pentecost is a very important feast day in our Gnostic liturgical calendar. It commemorates the promised coming of the Holy Spirit to the Disciples, which was predicted by Jesus prior to his mystical death and resurrection. The mythic cycle of the liturgical year seems to come to an end at Pentecost, yet, for the Gnostic, it is the beginning of the true spiritual mission of the Christos. The Pistis Sophia describes twelve years of activity by the Logos among the disciples after the Ascension. It also describes the Apostleship of Mary Magdalen and the mythic cycle of the feminine power represented in the descent, suffering and assumption of Sophia.
Pentecost with the insertion of the Trinity season begins an entire half of the year, representing the mythic cycle of the feminine aspect of God, the season of the Holy Spirit. Pentecost, like Advent, is a beginning, the beginning of a new level of spiritual activity in our archetypal life. The Holy Spirit, like a great wind, blows into our spiritual life with something new, unexpected, and, even if somewhat unsettling, yet as a consoler and comforter that is not of this world.
The Gospel of St. Matthew states quite accurately "The Spirit bloweth where it listeth." We cannot constrain the Holy Spirit into artificially created, ego-designed vessels. It does not matter how politically correct or psychologically comfortable they may be; it just doesn't work. The wisdom of the Spirit suggests an entirely different value system than that of the material and ordinary world. The 8th Ode of Solomon gives a speech from the Holy Spirit to humanity. "Your flesh may not understand that which I am about to say to you; nor your garment that which I am about to show you." The Holy Spirit requires a vessel for its manifestation, but it is not a worldly vessel or garment; it is a vessel of consciousness. The Gospel of St. John calls Her "the Spirit of Truth whom the world cannot receive, because it seeth Her not, neither knoweth Her; but ye know Her, for she dwelleth with you, and shall be in you." The world cannot receive Her because it cannot see Her, because it is not conscious of Her. In order to know Her indwelling we must acknowledge Her, become conscious of Her, feel Her presence, see Her, and finally hear Her. The Holy Prophet Mani was such a vessel; even his name means "vessel." Mani received the visit of his Light Twin whom he recognized as the Paraclete, the promised Comforter, three times during his earthly life. In this instance, the coming of the Holy Spirit is a direct mystical experience of a transcendent reality. The inscrutability and timelessness of the Holy is expressed by the holy prophet Mani by comparing the timelessness of the Spirit as even beyond the task of counting all the grains of the dust of the earth: "Know that the grains of the dust of the earth can be measured, one can count the grains of the dust of the earth year after year; but the length of time the Holy Spirit passed with the Father, that one cannot count." (Kephalaia of the Paraclete)
The coming of the Holy Spirit to the Apostles was not something that came and went in History; it is a present and timeless, spiritual reality. Jesus knew of his impending death and told his disciples of the Comforter, who would come after him. He told them to expect the coming of the Holy Spirit which would abide with us forever, who "...shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." Our Teacher of Gnosis is still here. Her voice remains to teach, to guide, to care for us, and to comfort us.
The Kephalaia of the Paraclete by the holy prophet Mani describes how the Holy Spirit not only looks after the sparks of light on earth, but all of the aeons of the light: "He first formed her in his inner chambers in quiet and in silence; but when she was needed, than was she called and came forth from the father of greatness; she looked after all the aeons of the light."
In the Gospel of St. John, Jesus reiterates to the disciples the timeless and unworldly nature of the Holy Spirit: "Jesus said unto his disciples: I will pray the Father, and he shall give you another Comforter, the she may abide with you forever... Peace I leave with you, My peace I give unto you: not as the world giveth, give I unto you."
To know the event of Pentecost as an immanent and interior reality is the goal towards which the Gnostic's striving is always directed. If we are to know this other Comforter, we must somehow come to the place in spirit where we can reach out and touch this timelessness and transcendence; we must pass over to a non-ordinary state of consciousness and perception.
Pentecost comes from an Israelite harvest festival called the "feast of weeks," which occurred 50 days (seven weeks) following the Passover. It was a feast prepared from the first fruits of the grain in the form of leavened bread. The leavened as opposed to unleavened bread is symbolic of the power of the Holy Spirit, for the leavening that fills the dough with air and makes it rise has been long regarded as a symbol of the Holy Spirit. The Gospel of Thomas makes such a comparison between leavening and the Holy Spirit. "Jesus said: The Kingdom of the Father is like a woman, who has taken a little leaven and has hidden it in dough and has made large loaves of it." Here the Holy Spirit is associated with the Kingdom and the feminine task of making bread.
The Coming of the Holy Spirit signifies a recognition, a knowing of the feminine aspect of God. The Holy Prophet Mani also describes the Holy Spirit as a feminine image:
"The fount of every blessing and all the invocations is the mother of life, the first Holy Spirit, the first mother who has come forth from the Father and first appeared, the glorious one who is the beginning of all emanations that have come to this world." (Kephalaia of the Paraclete)
Jewish Christians known as the Ebionites called the Holy Spirit "The Lady," and described her as the real Mother of Jesus. They prayed to her as God, but called her an Angel because they experienced her personality so strongly and so personally. The Holy Spirit, as the Mother of Jesus occurs in many places in Gnostic literature. "Even so did my Mother, the Holy Spirit, take me by one of my hairs and carry me away to Mt. tabor." (Gospel of the Hebrews) In the Gospel of Thomas, Jesus says, "My mother gave me a body, but my true Mother (the Holy Spirit) gave me life." As we begin to contact transcendent reality, the feminine image of Deity is almost always the first to be experienced, often as an interior vision and voice.
In the Christian mythos the festival of Pentecost commemorates the descent of the fire of the Holy Spirit upon the Apostles. Two principle symbols appear here. The first is the tongue of flame. Shin, the name of the Hebrew letter corresponding to Fire and Spirit, means tooth and also tongue of flame. The addition of the letter Shin (the Holy Spirit) to the name Jehovah (YHVH) reveals the mystery of the Spirit in the qabbalistic name of Jesus, YHShVH. In this fashion, the name of Jesus represents the healing of the deficient and unregenerate Demiurge Jehovah (YHVH) by the addition of the missing feminine aspect of deity, the Holy Spirit. The second image in this description of Pentecost is the speaking "in tongues." This is not described as the babbling of jibberish, but as recognizable languages, symbolizing a speech that was miraculously understandable to everyone regardless of their language: symbolically, a healing of the division symbolized by the division of languages in the story of the Tower of Babel. This "speaking in tongues" suggests a phenomenon of communication associated with experiences of an otherworldly and transcendent reality, yet on a mass scale.
This phenomenon comes about also through the coming together of the feminine and masculine potencies of the Trinity. While the Logos is the Word, the Holy Spirit is the breath that gives it its utterance that gives it a voice. Whereas the Logos (the Word) is symbolic of the masculine polarity, the voice of the Holy Spirit is feminine. In Qabbalah, this voice, like the Holy Spirit, is represented by a dove, and is called Bath Qol, ìthe Daughter of the Voice.î In the Song of Solomon she is the ìvoice of the dove... heard again in our land.î In the Jewish Targum she is called the "Voice of the Holy Spirit of Salvation."
The recognition of the Holy Spirit is an essential step to the restoration of the Kingdom of Heaven, the descent of the New Jerusalem, the Kingdom which is spread out upon the earth but cannot be seen by the eyes of the world. As stated in the Gospel of Thomas, "Jesus said: It (the Kingdom) will not come by expectation; they will not say: 'See here', or: 'See there'. But the Kingdom of the Father is spread upon the earth and men do not see it." In late versions of the Gospel of Luke, the portion of the Lord's Prayer, which reads "thy Kingdom come," is translated as "Thy Holy Spirit come and cleanse us." The Kingdom of Heaven is the manifestation in a greater consciousness of the Holy Spirit on earth.
In Qabbalah, the Kingdom is referred to the sphere of Malkuth, which is also titled Shekinah, Matrona and Bride, the Kingdom adorned as a Bride as written in the Revelation of St. John the Divine. In Qabbalistic teachings, the Shekinah is a feminine symbol of the immanent presence of God on earth. Followers of Valentinus called the Holy Spirit, "this Holy Earth," "Mother," and "Jerusalem." In the Gospel of St. John, Jesus tells the disciples of the Holy Spirit that will come in his name and shall bring all things to their remembrance. Remembering the teaching of the Word and the role of the Holy Spirit in giving it a voice, gives the Holy Spirit with Her title of "Jerusalem" remarkable meaning. It refers Jerusalem to that spiritual Kingdom of Light, which has been called the New Jerusalem, and which the Gnostics consider their true origin and home. The verse of the 137th Psalm, which is included in our Gnostic Ordination to Cleric reads, "If I forget Thee, O Jerusalem, let my right hand wither. Let my tongue cleave to the roof of my mouth, if I remember not Jerusalem above my highest Joy."
Jerusalem is not for us an earthly city but the celestial City, the Kingdom of Light, our true home among the Aeons of the Light. The Holy City is the manifestation of the Holy Spirit, the coming of the Heavenly City to dwell in our hearts in greater consciousness. Quispel translates Jerusalem as the "Kingdom of Peace." Such a "Kingdom of Peace" is the Rest, the Repose that the Gnostics used as a metaphor for the Fullness of the Pleroma where all of the warring dualities and opposites are transcended and resolved into a "single one." Dr Carl Jung, in his treatise on the Trinity, makes a case for the recognition of the feminine aspect of God as the completion and final individuation of the Trinity of God. Therefore, the coming of the Holy Spirit, as an immanent reality in the Gnostic soul, represents not just a beginning but the culmination of Gnosis, both the beginning and the end.
The recognition of the feminine aspect of the Godhead is not a political fancy but a spiritual necessity; our own wholeness as spiritual beings, even the wholeness of God, depends on it. And so we remember this day in honor of the Holy Female Power in every place, who is the Mother of Christ in every heart, and the "wholeness upon which the universe is erected and destroyed." We, as Gnostics, seek not a political and worldly kingdom on earth but a spiritual kingdom of an interior and transcendent reality that is the manifestation of the Holy Spirit within us. May the Voice of the Holy Spirit guide us on our quest to the Light of the Divine Soul within, comfort us in our travails in the world and restore within us the Kingdom of this Holy Earth within which we "live and move and have our being." Amen.
Coming of the Holy Spirit
Rev. Steven Marshall
"One of the messages of the Upanishads is that the Spirit can only be known through union with him, and not through mere learning. And can any amount of learning make us feel love, or see beauty or hear the ‘unheard melodies’? Some have only seen the variety of thought in the Upanishads, not their underlying unity. To them the words in the sacred texts might be applied: "Who sees variety and not the unity wanders on from death to death."
The spirit of the Upanishads is the Spirit of the Universe. Brahman, God himself, is their underlying spirit. The Christians must feel that Brahman is God, and the Hindu must feel that God is Brahman. Unless a feeling of reverence independent of the barriers of names can be felt for the ineffable, the sayings of the Upanishads is true: "Words are weariness," the same idea expressed by the prophet that "Of making many books there is no end."
The Holy Spirit may be the nearest translation of Brahman in Christian language. Whilst God the Father and God the Son are in the foreground of the mind of many Christians, the Holy Spirit seems to receive less adoration. And in India the Brahman of the Upanishads is not as popular as Siva, Vishnu or Krishna. Even Brahma, the manifestation of Brahman as creator, and not to be confused with him, is not living in the daily devotions of the Hindu, as are the other two gods of the trinity, Siva and Vishnu. The Upanishads doctrine is not a religion of the many; but rather the Spirit behind all religions in their central theme repeated in such a wonderful variety of ways.
Brahman in the Universe, God in his transcendence and immanence is also the Spirit of man, the self in every one and in all, Atman. Thus the momentous statement is made in the Upanishads that God must not be sought as something far away, separate from us, but rather as the very inmost of us, as the higher Self in us above the limitations of our little self. Thus when the sage of the Upanishads is pressed for a definition of God, he remains silent, meaning that God is silence. When asked again to express God in words, he says "Neti, neti," "Not his, not this"; but when pressed for a positive explanation he utters the sublimely simple words" TAT TWAM ASI," "Thou art That." ”
Juan Mascaro, The Upanishads
The Spirit of Inquiry
Breaking Free of Conditioning
"We live in a society that thrives upon competition, ambition, greed, and exploitation. Because of this, the earth's resources are being consumed at an alarming rate. To make matters worse, few are really bothered enough to be concerned with the consequences we face tomorrow. But underneath, amidst all the affluence of the modern world, people are living with more fears and anxieties than ever before. Real peace has become an illusion, and nearly all who are alive today have never experienced it, believing that peace is merely the absence of war. The head powers of all nations deal with short term crisis intervention, and have no solutions for the long term well being of the planet. Reform measures offer no solution, rather such measures are akin to using a life support system for a patient whose death is certain.
Like the legendary Phoenix bird, the entire structure must fall and be destroyed in it's entirety before anything new will rise up in it's place. The religions, nations, and economic groups of today divide rather than unite, pitting one group against another, leading to a totally confrontational society. All the religions of today are nothing but storefronts and shops, vying to sell their goods through proving their superiority, one over another. Modern religion has little to do with individuality or the personal discovery of the real truth and meaning in life.
But regardless of all these things, we have been conditioned to treasure and preserve what we have, irrespective of any futility behind doing so. Through conditioning, we have come to blindly imitate each other, and to varying degrees, our social structure rewards those who conform. Modern men believe they are safe as they follow along with the status quo, while expending very little energy to question their own minds, beliefs, and behaviours. A great amount of effort and courage is required to challenge the system, to change one's own course, and to begin to think freely. In order for our minds to become free, one must reject and break away from the conditioning implanted in us since birth. Only then does learning becomes a natural and effortless process.
The sensitivity and awareness of a free mind is inherent in all of us when we are young, and a mind that has become free is receptive and innocent, like that of a child. The creative powers of youth are suppressed and controlled through institutions, rules, media, and childhood conditioning. The eagerness to learn and the explosive understanding we possess as children is destroyed through fear and intimidation. We quickly learn to fear the wrath of our parents, our teachers, and our employer. Beyond that, we are afraid of what our friends and neighbors will think if we fail, or step out of line.
Sensitivity, awareness, receptivity, and innocence are natural gifts, which are nurtured out of us through a system of education that rewards competition and conformity rather than individuality and cooperation. Our modern system of education is designed to form the individual to fit into the mold of established social patterns.
The established powers fear and suppress the creative energy of youth, because if such creative powers were directed toward good, it would serve to quickly destroy the present structure. Either one conforms to the status quo, or one is forced into a role of an outcast, delinquent, or failure.
The conditioning that takes place during our youth happens so slowly that most of us never realise that we have been programmed to live our lives under a certain pattern. The lives of most have no depth, no meaning. Men have become as cogs in the wheel of a clock or an industrial machine.
In order to break free, one must begin to continually and deliberately question everything. Why am I driven with ambition to attain success, fame, power, or wealth? Why do I wear or prefer certain styles, behave certain ways, use an automobile, marry, or produce children? Only through such relentless inquiry does one begin to reach toward the root of everything, and attain complete understanding. This spirit of self inquiry is the only way toward truth, reality, or God, if you will.
At this time, individuals who are free and aware must try their best to move out of this downward spiraling system, and begin to create a new, self-sustainable future, which is in harmony with the natural forces. Each of us should come together in a spirit of complete brotherhood, and thus present an example as a witness to others. We must create together, first in our minds and then in reality, a society without fear, prejudice, greed and competition. This society must facilitate right relationships on all levels, and impart a correct education to coming generations.
Anyone who is sincerely willing to do this will not fail, because if one is completely convinced of an idea with the whole of his being, then his actions will automatically resonate with his thinking. Almost all of us have experienced this before and would experience it again until we grow on the real evolutionary ladder and finally focus our attention on 'learning' what it mean to really 'live'. When one has even a little bit of free mind to work with it does not take long to know how rotten the present society is. It is a society based upon competitiveness, ambition, greed, and exploitation. This is leading to the Mother Earth's resources being consumed at an exorbitant rate and no one is really bothering about tomorrow.
Amidst all the affluence which the industrial machine provides people are still living in all sorts of fears and anxieties. The so called religions, nationalities, caste, creed, economic prosperity divides people and leads to confrontations everyday. All the world bodies and governments are just show pieces and do not have any idea as to where it is all heading. Now this sensitivity, this awareness to see the truth as it is inherent in all of us when we are young. The problem is that this ability is smothered up by the so called education of today. Modern education is only a tool to make the individual fit the established social patterns which as we know are rotten to the core.
We all have a lot of energy he we are young but the establishment is afraid of this energy because if this energy is utilised properly we might destroy the present structure and create a completely new society. This energy is controlled through the institutions, rules, media, childhood conditioning ...through every means at their disposal. It all happens so slowly that we do not even realise that we are being programmed to live our life a certain way , a life which has no meaning, a life which is just a clog in the industrial machine. It takes very little energy to follow the system, to play it safe and make one's living.
On the other hand it takes a lot of effort and energy to think 'freely' and challenge the system. This is the same energy which the kids have naturally due to an attribute called innocence. This eagerness, this explosive understanding is destroyed when we are afraid — afraid of our parents, afraid of our teachers, afraid of our boss, afraid of society in general.
Society as a whole wants us to blindly 'imitate' its ways and fit the status quo. It just does not want to use our own mind. One has to question everything — why am I supposed to wear a certain type of clothes, behave a certain way, marry, produce children, be successful and famous etc —Only through inquiry does one get to complete understanding as one goes to the root of everything.
This spirit of inquiry is the real religion — it is the only way to reach the truth, the reality or god as we might put it. All the religions of today are just shops just trying to sell their goods by proving their superiority over the rest. They are all boxes of conformity which only seek to divide and have nothing to do with an 'individual' discovering the truth. The key thing to note is that 'reform' in all of its forms is no longer the solution. 'Reform' these days is just like a life support system for a patient whose death is certain. The entire structure has to come down before the 'new' is built from the scratch.”
Prashant Trivedi, Spirit of Inquiry
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