Nirvanasara – Chapter 3


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Radical Transcendentalism and the Introduction of Advaitayana Buddhism
Da Free John (Adi Da Samraj) – 1982


Table of Contents

III

The Spiritual Advaitism of Jesus of Nazareth

To paraphrase the Teaching of Jesus: “Don’t you know that you are gods? God is Spirit. The Spirit gave birth to Man. That which is born of the Spirit is Spirit.”

The ultimate and secret (or nighttime”) Teaching of Jesus (such as he is reported to have given to Nicodemus, in the third chapter of the Gospel of John) goes beyond the traditional esoteric and mystical notion that we are each identical to an individuated immortal soul and need to identify with that soul inwardly and apart from the body in order to ascend to the nonphysical spiritual or psychic world. Jesus Taught recognition of our total born bodily (or psycho-physical) being as soul, not merely in the sense of being an immortal subtle individual, but in the eternal sense, totally inhering in and thus totally identical to the Spiritual and Transcendental Divine. He Taught that we are utterly Spiritual (or eternal, and thus, in Truth, unborn), now and forever in intimate free Communion with God, Who is Spirit, or Radiant Transcendental Being—in (and thus as) Whom we live and move and exist.

According to Jesus, the Way is to embrace and participate in the Mystery of the “Kingdom of God.” That Way involves (1) acknowledgment that we are inherently free, or of the nature of Spirit, and (2) awakening to the process of Spirit-Communion as a self-transcending exercise of the total body-mind, from the point of view that the total psycho-physical being and all its conditions and relations inhere in and are ultimately identical to the Transcendental Spiritual Divine.

The more public Teaching of Jesus is associated with the moral exotericism and animistic terrestrialism of the Emanationist religion of the first three stages of life. And he is also often quoted or depicted in the terms of traditional formulations that affirm the dualistic ideal of evolutionary soul-culture (or the fourth to fifth stage views of traditional Emanationism, which are concerned with mystical soul-travel, or ascent through the cosmic hierarchy to the “Throne” or “Heaven” of God). But Jesus’ ultimate Confession of the Realization of his oneness with the “Father,” or the Spiritual and Transcendental Divine Being, implies free and utter transcendence of the point of view and conventional independence of body, mind, self, and soul. By virtue of that Confession, we may consider Jesus of Nazareth to be an Adept in the seventh stage of life, an Advocate of the point of view of Emanationist Non-Dualism, and thus, in Truth, an Enlightened “Buddha,” “Bodhisattva,” “Jnani,” “Jivanmukta,” or “Mahasiddha,” Occupied with Transcendental Wisdom in the midst of a traditional culture of animistic spiritualism and Emanationist monotheism.

If we do not thus presume Jesus to have been a “Completed” or seventh stage Adept, the only alternative assessment that is also possibly legitimate is a spiritually less auspicious one, based on the evidence that suggests he was merely a typical figure in the moral and mystical traditions of the first five stages of life. According to that view, it is to be presumed that Jesus advocated the basically animistic doctrine that life is a struggle with unholy or daemonic “spirits” (which produce the symptoms of “sin,” or denial of God’s Help, in the form of disease, doubt, violence, hypocrisy, fear, anger, sorrow, defeat, and so forth). In that context, Jesus offered the “Holy Spirit” of God to believers (or those who would renounce “sin,” or willful possession by negative spirits, and exercise the impulse of faith, or the will to be possessed by the Holy Spirit) as the means of salvation from the negative destinies that develop from daemonic possession. To be sure, this interpretation of Jesus is certainly a correct reflection of the general setting of his Work. The question is whether or not his Teaching, or at least his Realization, exceeded the limits of animism and monotheistic Emanationism in the context of the first five stages of life.

I would say that there is a basis (in the “Confessions” or self-descriptions of Jesus) for affirming that Jesus had himself entered into the Realization of the seventh stage of life, and there is some indication in the New Testament that he may have Taught the Non-Dualistic Wisdom to at least a few others (such as Nicodemus). In any case, Jesus of Nazareth has historically been more mythologized than remembered. And he has been blatantly transformed into a symbol for justifying worldly activity and social or political power, whereas he was a Spiritual Master who passionately called his hearers to repent of all worldly ambitions and follow him into the Mysterious Domain of Divine Being.

 

Nirvanasara Table of Contents