The Dogmas of Social Morality Versus the Esoteric Spiritual Teaching That Is At the Origin of Traditional Religions – Up? Beyond the Beginner’s Spiritual Way of Saint Jesus and the Traditions of Mystical Cosmic Ascent via Spirit-Breath



Beyond the Beginner’s Spiritual Way of Saint Jesus
and the
Traditions of Mystical Cosmic Ascent via Spirit-Breath

By The Avataric Great Sage, Adi Da Samraj

(this book was later published as Pneumaton)

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The Dogmas of Social Morality Versus the Esoteric Spiritual Teaching That Is At the Origin of Traditional Religions

2.

The “New Testament” has a long history of interpretation. This scripture is interpreted anew by every generation, in every time and place. Consequently, the interpretations tend to reflect the mood, the state of mind, or the leading (and generally characteristic) presumptions of the time.

However, as a general rule, all the traditional interpretations of the “New Testament” tend to be oriented toward the development of a politically defined social consciousness. Thus, it could be said that, in terms of its most common traditional interpretation, the “New Testament” is a social (rather than an esoteric Spiritual) gospel. The text of the “New Testament” was originally compiled from (and, altogether, invented by) a wide variety of sources, and it was constantly propagandistically transformed over the centuries, always to represent a “point of view” (and a message) that is predominantly social and political in nature.

The process of reducing the “New Testament” to a social gospel began before institutional Christianity became the “official” religion of Rome. The process was certainly intensified when exoteric Christianity became the “official” religion (and “authoritative” religious corporation) of the State, but even the process of gathering (and inventing) the early materials and making a “New Testament” out of them began early on, as the Christian cult became more and more conscious of its conventional social role—which is to keep order, to inspire people to be civil in relation to one another, to function positively and productively with one another, to live a conventionally moral life, and, on that basis, to look forward to the cult’s “official” conception of rewards after death.

Thus, even before it became an “official” Church corporation, the cult (or newly emerging sect) of Christianity was becoming more and more the servant of the ordinary social (or worldly) life of its members. As the Christian sect acquired more members, assumed more responsibility, and had more social order to create, it began to play the role of social enforcer more and more exclusively. Thus, the newly emerging Christian culture more and more embraced the very same limitations (of exoteric “official” religiosity) that Jesus of Galilee had himself criticized.

Exoteric religion is primarily a communication that intends to bring political and social order to the public world. Exoteric religion is primarily a social gospel. Esoteric ecstatics, on the other hand, are very difficult to control—in the usual (conventional) sense. It is virtually impossible, for example, to interest ecstatics in being socially productive for its own sake. Ecstatics generally value the practice of being civil in relation to other people—but it is very difficult to get them to labor in factories and bureaucratic business organizations merely for the sake of worldly success, or, otherwise, to get them excited about the mundane purposes of a great State! Therefore, exoteric religion tends to eliminate all aspects of religious communication that suggest anything but how to be a productive and positive social personality. To reinforce these qualities—and even to suppress ecstatic qualities—is the guiding purpose of exoteric religion.

Even though Christianity is, in its origins, an esoteric movement, it was reduced to an exclusively exoteric religion as it became more expansive and eventually achieved the status of the “official” (or politically enforced) State-religion of the West. Christianity thus became an exoteric (or conventionally social) institution, and it reduced the teaching of Jesus of Galilee to a social gospel. The result is that now everybody commonly assumes that, since the “New Testament” is, historically, the primary religious influence in the Western world, religion is supposed to be a social gospel, and Jesus must (therefore) have taught a merely social gospel.

In this “late-time” (or “dark” epoch)—when even all cultures are being moved toward the way-of-knowing represented by scientific materialism, and all cultures are losing their sacred basis for order, and are tending to be dominated (more and more) by the forces of political materialism—the interpreters of the religious texts of cultures other than the culture of the West are, likewise, moving more and more toward an exoteric interpretation of esoteric teachings. India, for example, has, since the later nineteenth century, been experiencing a kind of renaissance of Hinduism. The Bhagavad Gita is a principal text in this movement in India—and one of the dominant tendencies of current interpretation conceives the teaching of the Bhagavad Gita as a kind of social gospel. In other words, the Bhagavad Gita is, now, publicly interpreted as a source of exoteric instruction about how to live the way of “good works”, rather than the mystically interiorized esoteric way of life that is characteristic of traditional Indian Spirituality. Thus, the Bhagavad Gita—which, in its origins, is an esoteric teaching about Spiritual and Transcendental Realization—is being used, more and more, to support a cultural, political, and social movement of an exoteric kind. In this manner of religious interpretation within the Indian cultural sphere, the Bhagavad Gita is being interpreted (and, thus, used) in a manner that is very similar to the traditional exoteric interpretation (and even the earliest exoteric inventing) of the “New Testament” in the West.

To the degree that they are religious at all, people all over the world now commonly conceive of religion as a kind of social message. It is commonly presumed that religion is reducible to a kind of humanism—even a kind of atheistic humanism (or a humanity-centered, rather than Deity-centered, positive social life)—or, at least, that religion is totally compatible with the world-oriented, humanity-oriented, socially-oriented propaganda of the time.

You are constantly “TV’d” into the presumption that you are born for the sake of being born, that you are born into this world for the sake of this world. The presumption conveyed by TV (or the pervasive conventional mentality) is that life is an end-in-itself, and one is supposed to be enthusiastically involved with things of this world. Luckily (so the usual person presumes), there is science, technology, and a certain amount of freedom—and, therefore, it is possible to be rightly enthusiastic about conditional existence. People have a great deal of hope that, during their lifetime, they will achieve more and more pleasure, leisure, and fulfillment of their human functions. All over the world now, everyone is being propagandized into social consciousness, the positive social gospel that is now coming from the realms of scientific materialism and its political arms around the world. If current secularizing trends continue, sacred texts such as the “New Testament” and the Bhagavad Gita are in danger of becoming obsolete. If that occurs, then positive and enthusiastic social principles or ideals will, more and more, be communicated all over the world completely independent of any kind of religious “authority”—and, of course, entirely removed from any kind of esoteric teachings.

However, it is important to understand that the teachers and the teachings that are at the origins of the true scriptures of humankind (and of the various cultural movements associated with those scriptures) are not of an exoteric nature. Those teachers and teachings were not about the social gospel which the State has traditionally looked to religion to generate. If you understand the real fundamental (and esoteric) teaching underlying the “New Testament” and other traditional scriptures, you will see that those scriptures are not exoteric social gospels at all. Rather, those scriptures are esoteric communications about transcending the egoic self and the world and Realizing True Communion (and, ultimately, egoless Self-Identification) with the Divine Condition of Reality.

The social gospel—and the socially positive “point of view” that the State wants to generate and to support by various means—is not at all about transcending the world by Realizing the Divine Condition of Reality. Likewise, that social gospel is not about transcending the apparently individual self by self-sacrifice in the Divine Condition of Reality. The State is purposed to have people transcend their otherwise egoic (or even “Godward” and ecstatic) inclinations by means of productive work. In other words, the State likes the ideal of individuals who are “transcending themselves” by being devoted to the purposes of the State. The State generally tolerates the large-scale communication of religion only if the message is exoteric (or socially oriented). The ideal must lead the common individual to be a “good” social personality—doing his or her job, being honest, not making trouble, not creating disorder, not being lazy.

The State is not interested in any kind of teaching about transcending the egoic self and the world in Communion with the Divine Condition of Reality. The State is not at all in that business, nor does the State like such teachings. The State—and its “official” cult of the time—did not like Jesus of Galilee. One could say that present-day “official” Christianity also does not like Jesus of Galilee—and for the same reason. The “official” Church has never liked the ecstatic Jesus, who taught everyone to be an ecstatic, like himself, and so to transcend the selfish self and the world (or the “flesh”) in the Spiritual Divine. Nobody has ever really liked Jesus of Galilee, except those people who are able to respond to the Truth in Spiritual terms. Such people have always been relatively rare.

 

The Dogmas of Social Morality Versus the Esoteric Spiritual Teaching That Is At the Origin of Traditional Religions

Talk one, talk two, talk three, talk 4

 

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