JESUS OF NAZARETH
Turning now to the next in order of the world's great masters, or illumined
ones, we come to a consideration of Jesus of Nazareth, in whose name the
great moral system of religion, called "Christianity," is promulgated.
It has been conclusively shown that the essential features of the
present-day _system_ of religion, known as Christianity, were instituted by
Paul rather than by Jesus, and that the system itself, like Buddhism, is
the work of the followers of the great teacher, rather than that of the
Master.
Our present concern, however, is not with the system or method of the
church, but with those historic facts which bear upon the question of the
Illumination of Jesus, classifying Him, not as an incarnate son of God, in
the accepted theological interpretation, but in the light of cosmic
consciousness.
Jesus the Christ was born, according to the most reliable authorities,
about six hundred years after Gautama, the Buddha.
Whether or not the Nazarene was familiar with the Buddhist doctrines or
whether He spent the years of His life which are shrouded in mystery, in
the inner temples of either Thibet, India, Persia, China, or other oriental
country, will doubtless always be a disputed point among controversialists.
The fact does not matter, either way.
There is an encouraging similarity in the fundamentals of all religious
precepts, arguing that when a teacher is really inspired, the truth makes
friends with him or her.
Some writers on the subject of Illumination give exact dates when the flash
of cosmic consciousness came to the various teachers of the world, but
these dates are problematical, and they are also inconsequential.
That Jesus was among those historic characters who had attained cosmic
consciousness, there can be no possible doubt, even though his exact words
will be disputed.
Enough has come down to us through the ages to prove the fact that Jesus
knew and taught the illusory character of external life (_maya_) and that
he was himself absolutely certain of the "kingdom within," which he
admonished his hearers to seek, rather than to live so much in the
external. This he did because he well knew that constant dwelling in the
external consciousness led not to liberation.
_The light within_, was the substance of his cry, and that light, when
perceived, leads to illumination of everything, both the within and the
without.
The transfiguration of Jesus was undoubtedly the effect of his being in a
supra-conscious state, a state of exaltation, in which many mystics enter
at more or less frequent intervals, according to their mode of life, and
their objective environment.
"And he was transfigured before them; and his garments became exceedingly
white," we are told in the gospels, and there are many persons in the world
to-day possessing the power of the inner or clairvoyant vision (not
identical with cosmic consciousness), who have witnessed similar phenomena.
In the "Sermon on the Mount," we find that Jesus spoke with such certainty
and such authority, as one who had experienced the very essence of the
cosmic conscious state, and was already freed from the illusions of the
senses. His words, like those of all who have sought to give directions and
instructions for the attainment of freedom from externality, are capable
of interpretation in various ways, according to the degree of consciousness
of the age in which the interpretations have been made.
For example, we find these words of Jesus given different meanings, and in
fact, there have been many and diverse discussions and conclusions as to
exactly what the Master did mean by them:
"Blessed are the poor in spirit, for theirs is the kingdom of heaven."
Let us examine the phrase, and see if it accords with our ideas of cosmic
consciousness. To be "poor in spirit," is not consistent with our
understanding of the requirements for the expansion of the soul.
Those who take this phrase literally, and who are opposed to religious
concepts, as a factor in human betterment, are fond of using this phrase as
an evidence of the fanaticism of Jesus, and his concurrence in the worldly
habit of exploiting the poor, and "riding the backs of the wage slaves," as
our Socialist brothers put it.
Now let us, for a moment, consider the phrase _as a person who possessed
cosmic consciousness would have said it_.
One possessing the cosmic sense, viewing the external more as a trap of the
senses, than as realities, would readily perceive that to amass wealth
(external possessions), the mind must be in harmony with the methods and
the ideals of the world, rather than that it should be concentrated upon
the "things of the spirit."
This idea is expressed in the phrase, "no man can serve two masters,"
and while we are not prepared to say that the possession of worldly
goods is absolutely _impossible_ to the attainment of cosmic
consciousness--observation, reflection, and intuition will unite in the
conclusion that they are more or less _improbable_.
If then, we will interpret these sayings of Jesus in the light of a broader
outlook than was possible to the understanding of his chroniclers, we will
find that what he doubtless said was:
"_Blessed in spirit_ are the poor, for theirs shall be the kingdom of
heaven."
And in his vision, which extended beyond the times in which he lived, and
foresaw that the attainment of cosmic consciousness must involve a degree
of physical hardship, he said:
"Blessed are they that have been persecuted for righteousness' sake, for
theirs is the kingdom of heaven."
A survey of the world's progress will readily prove the fact that those who
have bent their talents and their energies toward the uplift of the race,
have done so under great stress, and in the face of persistent opposition.
This opposition is an accompaniment to altruistic effort, for the very
obvious reason that the race-thought of the world is still materialistic.
The thoughts that predominate are commercial. This is due to the fact that
those who are wealthy have large financial interests to maintain; business
problems to solve; that take about all their time. The poor find the
maintenance of physical existence a task that absorbs the greater part of
their mortal mind, and therefore, those who are devoting their time and
talents to the work of regeneration (the coming of the cosmic sense), are
necessarily in the minority, and the majority rules in thought, as in act.
The present metaphysical movement lays great stress upon worldly success
and "attraction" of wealth, as an evidence of possession of power and
truth, but the law of equation proves that we obtain _that which we most
desire_. A religious system which amasses great wealth in a short time does
so, only because its _dominant_ teaching inspires the desire for worldly
advancement, as the _prime requisite_.
The same is true of an individual, as of a system.
Not that the attainment of cosmic consciousness is absolutely impossible to
a rich man, because a man may inherit riches and position and power, as in
the case of Prince Siddhartha, the Lord Buddha; or he may have set in
motion certain currents of desire for wealth, and later in life may change
that desire, when naturally, the "business" he has created will follow the
law which instigated it, and increasing wealth will result.
But, let it be known, that Buddha renounced all his possessions, and there
are many instances to-day of renunciation of worldly life and wealth, in
order to attain to that supreme consciousness in which the illumined one
possesses all that he desires, even though he have but one coat to his
back.
Let it not be thought that we mean to infer that God is partial to poverty,
and that the rich man will be excluded from the attainment of the kingdom,
merely because of his riches; but if riches be any man's aim, then
assuredly he cannot "serve two masters" and it will not be possible for him
to become illumined while in pursuit of worldly goods.
Jesus said:
"It is easier for a camel to go through the needle's eye, than for a rich
man to enter the kingdom of heaven."
It is now thoroughly established that the "Needle's Eye" was the name given
to a certain narrow and difficult pass through which camels bearing heavy
burdens, could not find room to pass, and Jesus sought to convey to his
hearers the truth that persons bearing in their mental desires the load
of many possessions, would hardly find room for the one supreme desire
which would bring them into the kingdom (the possession of cosmic
consciousness).
But the most significant of the utterances of the illumined Nazarene is the
one in which he said:
"Except ye become as little children, ye can in no wise enter the kingdom
of heaven."
The possession of cosmic consciousness brings with it, invariably, the
simplicity, the faith and _innocence_ of a little child. The child is
pleased with natural pleasures, and does not know the worldly standard of
valuation. And above all, the soul, while still attached to the physical
body, is like a little child.
The attainment of cosmic consciousness is possible only to one who has
first "got acquainted with his soul"; when we are really soul-conscious we
possess the innocence (not ignorance), of a little child, and we also
possess a child's wisdom. We are, in other words, "as wise as the serpent
and as harmless as the dove." Wisdom brings with it harmlessness. The truly
wise person would not wilfully harm any living thing; wisdom knows no
revenge; no "eye for an eye" philosophy; makes no demands.
And what may be considered the second most significant remark of the Master
_is_ this:
"The kingdom of God cometh not with observation; neither shall they say Lo,
here; or Lo, there, for Lo, the kingdom of heaven is within you."
Jesus, although forced by the conventions of the time in which he taught to
conform to the laws laid down by the scribes and Pharisees, influenced by
the strict views of the Israelites, who honored the law laid down by Moses
and the prophets, still possessed cosmic consciousness to such an extent
that he knew the folly of judging others by outward appearance, and also
of promising them cosmic consciousness in return for obedience to
prescribed rules or commandments.
When it would seem to his critics that he did not sufficiently emphasize
the traditional laws, that he was seemingly making it too simple and too
easy for people to live, they sought to trap him into a statement that
would oppose the accepted commandments.
But this Jesus steadfastly refused to do. "I came not to destroy the law,
but to fulfill it," he said.
Like all those who have experienced cosmic consciousness, his policy was
one of construction, and not of destruction. Evolution accomplishes
peacefully what revolution seeks to do by force.
Jesus laid little stress upon the commandments as they stood. He neither
sought to emphasize them, nor to criticise them. All that he said was:
"A new commandment give I unto you: that ye love one another."
All truly illumined minds have made love the basis of their teaching, well
knowing that where true love reigns there can be no destruction.
Love conquers fear--the arch-enemy of mankind.
Love makes it impossible to harm the thing loved, and universal love would
make it impossible, for one experiencing it, to consciously bring the
slightest pain to any living thing.
Therefore Jesus taught repeatedly the doctrine of love, and he made no new
commandments other than this.
It has been said that inasmuch as Jesus laid greater emphasis upon this one
great need than had any previous inspired teacher, he deserves greater
honor.
Theologians whose purpose it is to promulgate the doctrine of Christianity
as superior to others, use this argument in support of their contention
that Jesus was the only true son of God.
But this view will be recognized as prejudiced, and lacking in the very
essentials taught and practiced by the Christ.
In the light of Illumination, it will readily be perceived that all persons
expressing any considerable degree of cosmic consciousness, have taught the
same fundamental and simple truths, as witness the following:
Do as you would be done by.--_Persian._
Do not that to a neighbor which you would take ill from him.--_Grecian_.
What you would not wish done to yourself, do not unto others.--_Chinese_.
One should seek for others the happiness one desires for
oneself.--_Buddhist_.
He sought for others the good he desired for himself. Let him pass
on.--_Egyptian_.
All things whatsoever ye would that men should do to you, do you even so to
them.--_Christian_.
Let none of you treat his brother in a way he himself would dislike to be
treated.--_Mohammedan_.
The true rule in life is to guard and do by the things of others as they do
by their own.--_Hindu_.
The law imprinted on the hearts of all men is to love the members of
society as themselves.--_Roman_.
Whatsoever you do not wish your neighbor to do to you, do not unto him.
This is the whole law. The rest is a mere exposition of it.--_Jewish_.
While it is probable that Jesus gave no directions or methods of
attainment, yet the records of his sayings give the clue to the character
of his instruction to those of his students who were capable of
understanding, particularly as shown in a recently discovered papyrus,
authentically identified as belonging to the early Christians. This-papyrus
was discovered by Egyptian explorers in 1904. Although the papyrus was more
or less mutilated, the meaning is sufficiently clear to justify the
translators in inserting certain words. However, we will here quote only
such of the "sayings" as were decipherable, without having anything
supplied by translators.
Evidently having been asked when his kingdom should be realized on earth he
answered:
"When ye return to the state of innocence which existed before the fall"
(i.e., when manifestation will be perceived in its illusory character, and
the soul freed from the enchantment of the mortal consciousness).
"I am come to end the sacrifices and if ye cease not from sacrificing, the
wrath shall not cease from you."
This evidently corresponds to his saying, "They who use the sword, shall
perish by the sword."
The conclusion is obvious that hate and destruction beget their kind, and
that love is the only power that can prevent the continuation of
destruction. This may with equal logic, be applied to the sacrifice of
animal and bird life for food, as well as the sacrifices of blood which
formed a part of ancient ritual.
His disciples said unto him:
"When will thou be manifest to us, and when shall we see thee?"
He saith:
"When ye shall be stripped and not be ashamed."
The time is near at hand, when the body will not be regarded as something
vile and unworthy; something of which to be ashamed and to keep covered, as
if God's handiwork were vile.
In fact, the function of sex, from the extreme of ancient sex worship to
the present extreme of sex degradation, shall soon be established in its
rightful place. It is not the purpose of this book to deal with this
important subject, so we will say no more here.
Nevertheless, this saying attributed to Jesus, the Christ, resurrected as
it has been in this century, is timely. It is almost universally conceded
that the time of the "Second Coming of Christ" is already at hand. Just
what this second coming means, is interpreted differently by theologians,
philosophers, scientists, poets and prophets, but there is a unanimous
belief that the time is here and now.
Those who have the comprehension to read the signs of the times, are
cheerfully expectant of radical changes in our attitude toward the function
of sex and the divinity of love.
"When the two shall be one, and the outside as the inside, and the male as
the female, neither male nor female--these things if ye do, the kingdom of
My Father shall come."
Again, the meaning of these words depends upon the degree of illumination
of the person reading them. They mean the present inevitable equality of
the sexes, when each individual will count not as a mere man or a mere
woman, but as an important factor in the world's redemption. Or, it will
appeal to a few as the promised time when every soul which has completed
the circle, ended its karma, and claimed its god-hood, unites with the soul
of its mate, the two blending into one perfect whole--the Father-Mother God
of the New Dispensation.
Again we find in these newly discovered papyri a phrase bearing upon this
subject:
To the question of Salome:
"How long shall death reign?" The Lord answered:
"As long as ye women give birth. For I am come to make an end to the works
of the woman."
Then Salome said to him:
"Then have I done well that I have not given birth?"
To this the Lord replied:
"Eat of every herb, but of the bitter one eat not."
When Salome asked when it shall be known what she asked, the Lord said:
"When you tread under foot the covering of shame, and when two is made one,
and the male with the female, neither male nor female."
"How be it, he who longs to be rich is like a man who drinketh sea water:
the more he drinketh the more thirsty he becomes, and never leaves off
drinking till he perish."
"Blessed is he who also fasts that he may feed the poor, for it is more
blessed to give than to receive."
"Let thy alms sweat in thy hand until thou knowest to whom thou givest."
It is not probable that any one who reads these words will make the mistake
of assuming that Jesus advised us to inquire into the character or the
antecedents of the one on whom we are to bestow a gift. Neither are we
expected to ascertain whether he belongs to our "lodge" or not.
If you give alms as though to an inferior; if you assume a self-righteous
mind; if you give for hope of reward; then withhold your gift. In fact,
unless you can realize that you are giving as though to yourself, keep your
gift. It will do neither you nor the one receiving it, any good whatsoever.
"Good things must come. He is blessed through whom they come."
This presages the coming of the kingdom of love on earth, as a foregone
conclusion. Yet, those who lend themselves _consciously_, as _servants_ of
the cause--helpers in the establishment of the new order--are blessed.
"Love covereth a multitude of sins, so be not joyful save when you look
upon your brother's countenance in love."
"Let not the sun go down upon your wrath, for the greatest of crimes is
this: if a man shall sadden his brother's spirit."
"For our possessions are in heaven; therefore, sons of men, purchase unto
yourselves by these transitory things which are not yours, _what is yours_,
and shall not pass away."
For the Lord has said in a mystery: "Unless ye make the right as the left;
the left as the right; the top as the bottom; and the front as the
backward, ye shall not know the kingdom of God."
"Keep the flesh holy and the seal undented, that ye may receive eternal
life."
"If a man shall sadden his brother's spirit." This indeed is the greatest
of all crimes, because out of man's inhumanity to man springs all the sin
and sorrow of the world.
"Unless ye make the right as the left; the top as the bottom; the front as
the backward." The meaning should be clear enough and the words are worthy
of the illumined mind of Jesus of Nazareth.
The great sin is separation; segregation; "My and mine" as opposed to "Thee
and thine." To the truly illumined one there can be no "mine," as distinct
from another's.
The sinner is no less my brother than is the saint. The beggar is as dear
to me as is the rich man. Every man is a king. There are no "chosen of God"
to the one who has entered cosmic consciousness.
"For our possessions are in heaven. Use, therefore, the things of earth,
while ye are living in the flesh (sons of men), in such a way and to such
purpose that they will not enchain you in the maze of manifestation, and
thereby require that you postpone your claim to immortality."
This statement is distinct enough, as is also the one: "He who longs to be
rich is like a man drinking sea water. The more he drinketh, the more
thirsty he becomes and _never leaves off drinking until he perisheth_."
The hypnotism of the external world is too well illustrated to need further
comment. The man who enters upon the pursuit of worldly possessions;
temporal power; personal ambition; thinking that when he shall have
attained all these, then will he turn to the solution of the mystery of
mysteries, finds himself caught in the trap of his desires, and he can not
escape. He is under the spell of enchantment, wherein the unreal appears as
real, and the real becomes the illusory.
To sum up, the fragmentary accounts we have of the life and character of
the man Jesus are conclusive proof that he had entered into full
realization of cosmic consciousness.
Like Lord Gautama, he appeared to his disciples after he had left the
physical body, "glorified," as one who had taken on immortality.
Nor was there ever, it would appear, any doubt in the mind of Jesus, of his
right to godhood, while retaining, also, his self-consciousness.
The intellectual superiority.
The wonderful spiritual magnetism and attraction of his presence.
The absolute, unwavering conviction of his mission, and of his immortality.
The transfiguration, after his "temptation" and his prophetic vision.
His great love and compassion for even his enemies.
These are what made him indeed a Christ.
The term "Christ" and the term "Buddha" are synonymous. They both mean one
who has entered into his godhood. One who has attained to cosmic
consciousness, leaving forever the limitations of the lower self.