January 11, 2014 Comments Off on The real meaning of crucifixion
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.
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.
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.
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.
“…’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
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.”
January 15, 2012 Comments Off on The Ethics of the Ishavasya Upanishad
“One of the main features of the Ishavasya Upanishad, is the ethical advice it offers, and it is interesting to note that the ethics of the Upanishad are definitely based upon the meta-physical position advanced in it. The very opening words of the Upanishad tell us that God pervades every thing. As a corollary from this metaphysical position, the ethical advice it offers is, that a man ought to enjoy whatever God bestows on him in the firm belief, that as He pervades everything, whatever is bestowed on him by God must be good. It follows naturally, that the Upanishad should forbid us from coveting another man’s property. In fact, we are fittingly taught here a lesson of contentment with one’s own lot in the belief that whatever happens, it is divinely ordained and it is hence good for us. Another moral advice is, that man must spend his life-time always in doing action, specially the karmas enjoined in the Shastras, in a mood of believing resignation to His will. Inactivity, according to this Upanishad, would be the canker of the soul. It is only when a man spends his life-time on doing actions in this manner, that he can hope to attain the ideal of Naishkarmya. Finally, the text goes on to say that a man, who sees all beings in the Self and sees the Self as existing in all beings; in fact, for whom all beings and everything that exists have becomes the Self – how can such a man suffer infatuation? What ground would such a man have for grief? Loathfulness, infatuation and grief verily proceed from our not being able to see the Atman in all things. But a man, who realizes the oneness of all things, for whom everything has become the Self, must ipso facto, cease to be affected by the common foibles of humanity. (Page 169-170 of The Creative Period by Messrs. Belvalkar and Ranade). – From: Sri Sai sath charithra