The real meaning of crucifixion

January 11, 2014 Comments Off

christ-consciousness550[1]

The real meaning of crucifixion is to crucify the false self, that the true self may rise. As long as the false self is not crucified, the true self is not realized.

Bowl of Saki, January 9, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Those who rejoice in the joy of another, though at their own expense, have taken the first step towards true life. If we are pleased by giving another a good coat, which we would have liked to wear ourselves, if we enjoy that, we are on the first step. If we enjoy a beautiful thing so much that we would like to have it, and then give that joy to another, enjoying it through his experience, we are dead. That is our death. Yet, we live more than he. Our life is much vaster, deeper, greater.

Seemingly it is a renunciation, an annihilation, but in truth it is a mastery. The real meaning of crucifixion is to crucify this false self, and so resurrect the true self. As long as the false self is not crucified, the true self is still not realized. By Sufis it is called Fana, annihilation.

from  http://wahiduddin.net/mv2/VII/VII_26.htm

There is a poem by the great Persian poet Iraqi in which he tells, ‘When I went to the gate of the divine Beloved and knocked at the door, a voice came and said – Who art thou?’ When he had told, ‘I am so and so’, the answer came, ‘There is no place for anyone else in this abode. Go back to whence thou hast come’. He turned back and then, after a long time, after having gone through the process of the cross and of crucifixion, he again went there – with the spirit of selflessness. He knocked at the door; the word came, ‘Who art thou?’, and he said, ‘Thyself alone, for no one else exists save Thee’. And God said, ‘Enter into this abode for now it belongs to thee’. It is such selflessness, to the extent that the thought of self is not there, it is being dead to the self, which is the recognition of God.

from  http://wahiduddin.net/mv2/XIV/XIV_2_22.htm

~

Why is the Fourth Initiation Esoterically called the Crucifixion?

The fourth initiation is esoterically called the crucifixion because it is at this initiation that one is crucified in the sense of outer supports being stripped away. All that is left then to hold on to is one’s inner relationship to self, God and the Masters.

So this initiation has to do with letting go and practicing sacrifice. It has to do with learning that what might be perceived as loss is really only the lower self holding onto things that the Higher Self recognizes the initiate does not really want or need. So, in reality, nothing is lost but instead something incredible is gained! What is perceived as loss is nothing but lower-self desire, but what is won is desire for the Higher Self and God. It is not possible to take one’s ascension and become an Integrated Ascended Master without having a true desire and longing for God!

The Integrated Ascended Master wants God like a drowning man wants air! He lives in this world and is involved within it, but his mind is attached to God!

One last thought: At this initiation the initiate merges with the Soul, and so the Soul body is no longer needed as an intermediary between incarnated Soul and Monad and burns up, so to speak. The initiate becomes the Oversoul or Higher Self, or an extension of the Monad. And so, as a logic consequence, the initiate also “loses” the Higher Self as its teacher, since the Higher Self has now fully merged with the initiate, and gains a new teacher, namely the Monad or Mighty I AM Presence.

~

If we look only our solar system, then we find the intelligence that organizes this solar system in the very heart of our sun. So therefore, if we want to know about the constellation of the Pleiades to which this sun belongs, we have to go directly to the heart temple of our sun, and from the heart temple of our sun to the Equatorial Sun, and from the Equatorial Sun, if we want to know about the galaxy, we go to the Polar Sun, with the same light, with the same electrons, same force. And then we can go even beyond to the Central Sun, which is the Ain Soph Aur. Then we see how that Ray of Creation descends in different levels through the suns, through the stars. That is why it is written, that Christ, the X, is crucified, in every single cosmic unit.

Solar Light

The planet Earth sustains its life thanks to the Solar Light of our sun. All the life that exists on this planet, exists thanks to the Solar Light that is wisely organized everywhere. Furthermore, the earth rotates around the sun; a complete rotation takes 365 days. During the rotation the four seasons occur: spring, summer, fall and winter. The Solar Light organizes the life of this planet Earth through the four seasons. If we place each season in the ends of the lines of the X, then we can understand how Christ organizes the life of the planet by its rotation. That is why the symbol of Christ is always the Cross; because it is through the Cross—in different ways, in the micro or in the macro—how Christ, fire, Solar Light, transforms nature and the cosmos.

Source: http://gnosticteachings.org/courses/path-of-the-bodhisattva/516-gnostic-nativity-of-christ.html

~

“…’The coming of Christ,’ means the presence of CHRISTOS in a regenerated world, and not at all the actual coming in body of ‘Christ’ Jesus….Christ — the true esoteric SAVIOR — is no man, but the DIVINE PRINCIPLE in every human being. He who strives to resurrect the Spirit crucified in him by his own terrestrial passions, and buried deep in the ‘sepulcher’ of his sinful flesh; he who has the strength to roll back the stone of matter from the door of his own inner sanctuary, he has the risen Christ in him….”

“The ‘Christ principle,’ the awakened and glorified Spirit of Truth, being universal and eternal, the true Christos cannot be monopolized by any one person….We may learn from the Gospel according to Luke, that the ‘worthy’ were those who had been initiated into the mysteries of the Gnosis, and who were ‘accounted worthy’ to attain that ‘resurrection from the dead’ in this life….In other words, they were the great adepts of whatever religion; and the words apply to all those who, without being Initiates, strive and succeed, through personal efforts to live the life and to attain the naturally ensuing spiritual illumination in blending their personality — (the ‘Son’) with (the ‘Father,’) their individual divine Spirit, the God within them. This ‘resurrection’ can never be monopolized by the Christians, but is the spiritual birth-right of every human being endowed with soul and spirit, whatever his religion may be. Such individual is a Christ-man. On the other hand, those who choose to ignore the Christ (principle) within themselves, must die unregenerate heathens — baptism, sacraments, lip-prayers, and belief in dogmas notwithstanding…. He who finds Christos within himself and recognizes the latter as his only ‘way,’ becomes a follower and an Apostle of Christ, though he may have never been baptized, nor even have met a ‘Christian,’ still less call himself one.” H.P. Blavatsky Source: Blavatsky Archives

~

“If we think of the Crucifixion only in historical terms, we lose the symbol’s immediate reference to ourselves. Jesus left his mortal body on the cross, the sign of earth, to go to the Father, with whom he was one. We, similarly, are to identify with the eternal life within us. The symbol also tells us of God’s willing acceptance of the cross, that is to say, of his participation in the trials and sorrows of human life in the world, so that he is here within us, not by way of a fall or mistake, but with rapture and joy. Thus the cross has dual sense: one, of our going to the divine; the other, of the coming of the divine to us. It is a true crossing.

an adequate and proper one can be found in Paul’s Epistle to the Philippians, where he writes in chapter 2 that Christ did not think that God-hood was something to be held to—which is to say, neither should you—but rather, yielding, he took the form of a servant even to death on the cross. This is joyful affirmation of the sufferings of the world. The imitation of Christ, then, is participating in the suffering and joys of the world, all the while seeing through them the radiance of the divine presence. That’s operating from the heart cakra, where the two triangles are joined together.

“That’s what I see in the Crucifixion. Of all the explanations I’ve read, it is the only one that makes, what I would call, respectable sense. The others are all concerned with a wrathful god who has to be appeased by the sacrifice of his son. What do you do with a thing like that? It is a translation of the sacrifice into a very crude image. The idea of God being entity that has to be appeased is just too nasty a concretion.”

Joseph Campbell in “A Joseph Campbell Companion: Reflections on the Art of Living.”

- See more at: http://www.americanmystics.com/the-symbolism-of-easter-according-to-joseph-campbell/#sthash.nMM6yLt4.dpuf

What I am is the fact

November 22, 2013 Comments Off

Any society that does not respond to the new challenge of a group or an individual obviously decays. And it seems to me that if we would create a new world, a new society, we must have a free mind. And that mind cannot come about without real self-knowledge. Do not say, ‘All this has been said by so-and-so in the past. We can never find out the totality of our whole self.’ On the contrary, I think one can. To find out, the mind must surely be in a state in which there is no condemnation. Because what I am is the fact. Whatever I am -jealous, envious, haughty, ambitious, whatever it be -can we not just observe it without condemnation? Because the very process of condemnation is another form of conditioning what is. If one would understand the whole process of the self, there must be no identification, condemnation, or judgment, but an awareness in which there is no choice- just observation. If you attempt it, you will see how extraordinarily difficult it is. Because all our morality, our social and educational training, leads us to compare and to condemn, to judge. And the moment you judge, you have stopped the process of inquiry, insight. Thus, in the process of relationship, one begins to discover what the ways of the self are. – Krishnamurti, Amsterdam 1955,Talk 1

In man’s search for truth

November 3, 2013 Comments Off

In man’s search for truth, the first lesson and the last is love.  There
must be no separation, no “I am” and “thou art not”.  Until man has arrived
at that selfless consciousness, he cannot know life and truth.

Bowl of Saki, November 3, by Hazrat Inayat Khan

Commentary by Hazrat Inayat Khan:

When we look at this subject from a mystic’s point of view, we see that
love has two aspects. Love in itself, and the shadow of love fallen on the
earth. The former is heavenly the latter is earthly. The former develops
self-abnegation in a person; the latter makes him more selfish than he was
before. Virtues such as tolerance, mercy, forgiveness and compassion rise
of themselves in the heart which is awakened to love.

The infirmities such as jealousy, hatred and all manner of prejudice begin
to spring up when the shadow of love has fallen on the heart of the mortal.
The former love raises man to immortality, the latter turns the immortal
soul into a mortal being. A poet has said that the first step in love
teaches selflessness, if it is not experienced then one has taken a step in
the wrong direction, although one calls it love. For man has learned from
the moment he was born on earth the words ‘I am’. It is love alone that
teaches him to say, ‘Thou art, not I’. For no soul can love and yet affirm
its own existence.

http://wahiduddin.net/mv2/XI/XI_III_11.htm

What the Sufi calls riyazat, a process of achievement, is nothing else than
digging constantly in that holy land which is the heart of man. Surely in
the depth man will find the water of life. However, digging is not enough.
Love and devotion, no doubt, help to bring out frequent merits hidden in
the soul, as sincerity, thankfulness, gentleness and forgiving qualities,
all things which produce an harmonious atmosphere, and all things which
bring men in tune with life, the saintly life and the outer life. All those
merits come, no doubt, by kindling the fire of love in the heart. But it is
possible that in this process of digging one may only reach mud and lose
patience. So dismay, discontentment may follow and man may withdraw himself
from further pursuit.

It is patient pursuit which will bring the water from the depth of the
ground; for until one reaches the water of life, one meets with mud in
digging. It is not love, but the pretense of love, that imposes the claim
of the self. The first and last lesson in love is, ‘I am not — Thou art’
and unless man is moved to that selflessness he does not know justice,
right or truth; his self stands above or between him and God.

http://wahiduddin.net/mv2/VIII/VIII_2_7.htm

Handling Thoughts and Emotions

October 7, 2013 Comments Off

Harih Om Tat Sat. Jai Guru. I was thinking about the mind and the mind-handling process. About handling the mind, here is a method which is instantly effective. But I wonder whether you will receive this message properly, reflect upon it well and apply it in the manner intended.

A thought becomes bad when the emotional notes it brings about are bad. A thought may arise in the mind and as soon as it arises, some emotions are triggered. These emotions instantly engulf your system. Which part of your system gets engulfed, is a matter of further detail. Your eyes, lips, legs or hands may be affected; or, your breathing and heart-beat may change. It is an intricate biological process.

But these are only outer expressions. Our focus is on what happens at the mind level. The thought produces a psychological offshoot. The moment a thought arises, its emotional effects generally follow. When it happens, try to intercept the emergence of the thought and the resultant emotional flux. See whether you can understand how these emotions are surging forth.

After all, a thought has arisen in the mind. Let it arise. As a wave in the sea, the mind expresses itself in the form of a thought. And where does the thought arise? It is within the mind itself. Consequently, a number of emotions may arise. Let them. Simply tell yourself that you don’t like to follow them. When you take this stand, effects of the thought automatically become weak.

The right way of dealing with these emotions needs understanding the process fully well. Each thought is a mental expression. Whatever is in the mind, that alone is in the thought. Do not be moved by emotional flux. Resolve that you will not allow yourself to be swayed by it.

Instead of following the emotions, which are but the effects of the thought, you should go into the content or the substance of the thought. When you do so, you are making the thoughts thinner, lighter and feebler. Then you will not be carried away by the resultant emotions. With this idea if you sit, and allow the mind to think, you will find an altogether different emphasis and outcome.

Let any thought come. Suppose a thought arises: “I would like to scold this person”. There are seven words. These seven words are written where? Are they not generated by the mind, in the mind itself? As the mind writes on itself, the substance is not non-mind. It continues to remain as the mind itself. Thoughts originate and disappear. See them as the mind alone – as mind substance alone.

When, in this manner, you start looking into the content or substance of the thought-process, the emotional results will simply be non-operative, nonfunctional. This is such a wonderful method. At most, it may require a little patience.

This is jnaana saadhana. This belongs to a very high level of knowledge. I am not asking you not to have bad thoughts. I only say: When the bad thoughts come, do not get ruffled and affected. If you want to eliminate them, simply have a feeling that you should eliminate them. And don’t allow them to carry you through. The power to remain unaffected is also ingrained in the mind process.

While the mind compels you to follow the thought-process, the mind also has the potential and the power to recede. It can empower you not to follow the thought-process.

Constricting, harmful and negative thoughts have to be eliminated and in their place expansive, elevating and evolutional thoughts are to be encouraged. It is actually a process whereby you abide within the mind and remain focused there. If you go on doing this for a few hours – a hundred or two hundred hours – you will find the quality of the mind changes.

Do it and see. Instead of being a stockpile of bad thoughts, the mind will become a treasure-house of good and noble ideas. And you will reach a stage where the mind will start stimulating you with expansive and elevational thoughts.

Be assured that this possibility is within your reach. The level from which each individual saadhaka starts may be different. Depending upon how dense your bad thoughts are, the length and intensity of your saadhana may differ.

But certainly it is possible to deal with the mind. Observe the mind, observe the thoughts, and make the mind lighter, feebler and thinner. And there will come a time when the thought process becomes extremely thin. It will come to an almost stop. Finally, it will become completely still.

Harih Om Tat Sat. Jai Guru.

- Swami Bhoomananda Tirtha

© Narayanashrama Tapovanam, 2011

http://www.brahmavidya.org

Relationship as a means of escape

September 17, 2013 Comments Off

Relationship has true significance only when it is a process of  self-revelation, when it is revealing oneself in the very action of  relationship. But most of us do not want to be revealed in relationship. On  the contrary, we use relationship as a means of covering up our own  insufficiency, our own troubles, our own uncertainty. So relationship  becomes mere movement, mere activity. I do not know if you have noticed  that relationship is very painful, and that as long as it is not a  revealing process, in which you are discovering yourself, relationship is  merely a means of escape from yourself.  – Krishnamurti, The Collected  Works vol V p 230

What I am is the fact

September 9, 2013 Comments Off

Any society that does not respond to the new challenge of a group or an individual obviously decays. And it seems to me that if we would create a new world, a new society, we must have a free mind. And that mind cannot come about without real self-knowledge. Do not say, ‘All this has been said by so-and-so in the past. We can never find out the totality of our whole self.’ On the contrary, I think one can. To find out, the mind must surely be in a state in which there is no condemnation. Because what I am is the fact. Whatever I am -jealous, envious, haughty, ambitious, whatever it be -can we not just observe it without condemnation? Because the very process of condemnation is another form of conditioning what is. If one would understand the whole process of the self, there must be no identification, condemnation, or judgment, but an awareness in which there is no choice- just observation. If you attempt it, you will see how extraordinarily difficult it is. Because all our morality, our social and educational training, leads us to compare and to condemn, to judge. And the moment you judge, you have stopped the process of inquiry, insight. Thus, in the process of relationship, one begins to discover what the ways of the self are. – Krishnamurti, Amsterdam 1955,Talk 1

There is no source of happiness

September 6, 2013 Comments Off

There is no source of happiness other than that in the heart of man.

Bowl of Saki, September 5, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Man seeks happiness in pleasure, in joy, but these are only shadows of happiness. The real happiness is in the heart of man. But man does not look for it. In order to find happiness, he seeks pleasure. Anything that is passing and anything that results in unhappiness is not happiness.

from  http://wahiduddin.net/mv2/VI/VI_3.htm

In reality very few in this world know what happiness means. Pleasure is the shadow of happiness, for pleasure depends upon things outside ourselves; happiness comes from within ourselves. Happiness belongs to the heart quality; pleasure to the outer world. The distance between pleasure and happiness is as vast as that between earth and heaven. As long as the heart is not tuned to its proper pitch one will not be happy. That inner smile which shows itself in a man’s expression, in his atmosphere, that belongs to happiness. If position were taken away and wealth were lost in the outer life, that inner happiness would not be taken away. And the smiling of the heart depends upon the tuning of the heart, the heart must be tuned to that pitch where it is living.

from  http://wahiduddin.net/mv2/VIIIa/VIIIa_4_4.htm

There are a thousand excuses for unhappiness that the reasoning mind will make. But is even one of these excuses ever entirely correct? Do you think that if these people gained their desires they would be happy? If they possessed all, would that suffice? No, they would still find some excuse for unhappiness; all these excuses are only like covers over a man’s eyes, for deep within is the yearning for the true happiness which none of these things can give. He who is really happy is happy everywhere, in a palace or in a cottage, in riches or in poverty, for he has discovered the fountain of happiness which is situated in his own heart. As long as a person has not found that fountain, nothing will give him real happiness.

from  http://wahiduddin.net/mv2/VI/VI_1.htm

If there is any source from where one can get the direction on how to act in life, it is to be found in one’s heart. The exercises of the Sufi help to get to the source where one can get the direction, the right direction, where there is a spark of the Spirit of Guidance. Those who care to be guided by the spirit, they are always guided, but those who know not whether such a spirit exists or does not exist, they wander through life as a wild horse in the woods, not knowing where it goes, why it runs, why it stands. It is a great pity to be thirsty and remain thirsty when the spring of fresh water is within one’s reach. There can be no loss so great in life as having the spark glittering in one’s heart and yet groping in the darkness through life.

~~~ “Sangatha II, Saluk: The Good Nature”, by Hazrat Inayat Khan (unpublished)

In point of fact, whatever one makes of oneself, one becomes that. The source of happiness or unhappiness is all in man himself. When he is unaware of this, he is not able to arrange his life, but as he becomes more acquainted with this secret, he gains mastery, and the process by which this mastery is attained is the only fulfillment of the purpose of this life.

from  http://wahiduddin.net/mv2/X/X_3_4.htm

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