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

4.

In Jesus’ teaching, the Divine Law is stated in contrast to the merely social (and political) laws. It is not a new social law that Jesus of Galilee is teaching, but the Law, the Divine Law. He is recommending not the law of love as opposed to the Mosaic law, but the Law of Spirit-birth.

Traditional Spirituality, even in its esoteric forms, is often oriented to the way of works (or right actions), because works can include not only social works but also works that are performed in private and that produce results which could be regarded to be positive from a conventionally Spiritual “point of view”. Mysticism, for instance, depends upon such action. In the Hindu tradition, for example, forms of Yoga (such as Karma Yoga, Bhakti Yoga, Raja Yoga, Kundalini Yoga, and Jnana Yoga) are traditionally conceived in these same conventional terms—as actions that produce results. Thus, since the most ancient days, all over the world, there has existed this tradition of action, the way of works, the way of action as a kind of magical activity.

In the traditions of the way of works, action is conceived as something that always produces results—and, therefore, it is recommended that one perform only those actions that produce “good” results. In contrast to the exoteric way (or “magical method”) of works (or causative action), however, stands the esoteric way that has been indicated and pointed to by all the great Spiritual Adepts. The great Spiritual Adepts are traditionally associated with all kinds of lore about their origin, and many models of the universe were reflected in the stories of how a great Spiritual Adept appears and how he or she relates to the Divine Condition of Reality. Structures of the universe—with much “aboveness” and “belowness” and “middleness” and “planes”—have always been part of the esoteric traditions. The great Spiritual Adepts are typically presumed to have “come down” from the highest point in the scale of things into this “lower” plane, to bring the esoteric teaching down from on high, and, thus, into the middle and lower worlds.

Whatever the model of the universe in the context of which any Spiritual Adept is conceived to arise in the human plane, the teaching of the great Spiritual Adepts (whether historical or legendary) always speaks in contrast to the conventional “wisdom” (or popular culture), and (therefore) in contrast to the way of social morality for its own sake, or the conventional way (or

“magical method”) of action-leading-to-results.

Jesus of Galilee taught people about the all-embracing principle of love as the right and essential motivation behind all social laws—yet, ultimately (and more or less in secret), he was teaching people about the Spiritual “Kingdom”, or Freedom through Spiritual Realization of the Divine Condition (or Spirit-Breath) of Reality. The teaching of the “New Testament” could be summarized as: “Repent from ‘sin’.” That is to say, understand and renounce all forms of self-enacted separation from the Divine Condition of Reality and be established in the “Kingdom of God”, or the Divine Source-Condition That Is the Spiritual Divine. Renounce “sinful” (or ego-bound and ego-binding) actions, let all actions be performed in surrender to the Divine Condition of Reality, and (thus) fulfill the Law of Inherence in the Spiritual Divine.

Religious law is conventionally (or exoterically) conceived in terms of various rules and conventions of social morality. Thus, the “New Testament” teaching has been interpreted and reduced to mean “Repent—or be sorry for, and turn from—your ‘illegal’ and inappropriate social behaviors!” On a more profound level, the “New Testament” summarizes all forms of social morality via the primary law of love (or non-exclusiveness). Thus, the teaching of the “New Testament” has also been interpreted to say “Repent of all acts that are not based on love, and perform all kinds of acts of love, or self-sacrificial, social, and relational action.”

In the religious fictions of the “New Testament” Gospels, Jesus of Galilee is made to preach about the laws of social behavior, and he is critical, even angrily critical, of the tradition of laws that were extant in his time—systems of behavior that were so complex that an ordinary person could not help but regard himself or herself to be a “sinner”. In the “New Testament” Gospels, Jesus frequently criticizes the “pharisees”, who (along with all the other religious “officials” of the time of Jesus) made the laws (or behavioral principles) whereby one might enter the socially objectified “Kingdom of God”, and who (the text supposes) made the laws so complicated that neither the pharisees themselves nor the people they taught could ever “enter the Kingdom”. Jesus was very much involved, apparently, in criticizing this over-complicated, “fleshy” conception, this non-Spiritual conception, of the laws.

Jesus of Galilee summarized his idea of the moral law of behavior many times. Sometimes, it is said, Jesus just pointed to the summaries from the “Old Testament” tradition: “Love God with your entire being, and love your neighbor as if your neighbor were not other than yourself.” In other words, always surrender to the Divine—and do not be exclusively self-serving in your social behaviors. Do not, in any negative (or non-Spiritual) sense, discriminate the apparent individual “self” from any apparent “other”.

This more exoteric (or social-behavior) teaching of Jesus was not a new teaching. This social teaching was already basic to the teaching tradition of conventional Judaism. Jesus of Galilee simply emphasized this teaching, in a social and cultural setting where the simplicity of that “point of view” had, under the weight of the “official” religious and political conditions of the times, been lost (or, at least, become very much diminished in practice).

However, nothing like the esoteric moral teaching of Jesus of Galilee was fundamental (or even, in general, known) to the “official” Judaism of his time. Jesus’ esoteric version of the “moral law” is stated thus: “See everyone in and as and by means of the Spirit-Breath. Relate self-sacrificially (or in an ego-transcending manner) to others, and, altogether, live the life of love that spontaneously emerges from a heart immersed in the Spiritual practice of Breathing the Divine Spirit-Breath.” Through such teaching, Jesus introduced concepts from a broader cultural base—including Hellenistic and even Eastern influences. That same esoteric teaching appears not only in the under-current of the “New Testament”, but also in the communications of all the great Spiritual Adepts throughout history. That esoteric teaching is about Divine Spiritual Communion and always-present Freedom from unhappiness.

The rather exoteric moral teaching of Jesus of Galilee is of a universal nature: “Be selfless—do not confine yourself to the commitment to separate self, such that you are always acting to serve yourself.” Thus, Jesus of Galilee can be understood to have been saying, “As action, be love.” That is to say, do not act on the basis of the separate self and of desire-for-the-results-of-action. Act selflessly, on the basis of the love of the Divine, or commitment to the Divine, and to all beings in the Divine.

However, the esoteric (or Spiritual) teaching of Jesus of Galilee is not about love as mere social morality, nor as a Yoga generated for its own sake or for the sake of conventional results. The esoteric teaching of Jesus was about the Spiritual Principle, which is, inevitably, also expressed as love in the inevitable life of action. The esoteric teaching of Jesus was the teaching of the “Kingdom of God” as a Spiritual Mystery, rather than the conventional teaching of the “Kingdom of God” as a worldly change—and the esoteric teaching of Jesus was not about the idea of “God” as a kind of powerful warrior (or “War-God”) who is, eventually, to dominate the world, but, rather, the “God” of Jesus is the Spirit-Breath That Liberates the heart by means of psycho-physically-enacted Divine Communion.

Those who regarded Jesus of Galilee as a messiah-figure expected him to be a political warrior. However, Jesus of Galilee specifically criticized the exoteric expectations regarding the “Kingdom of God”, and he worked to replace that exoteric understanding of the “Kingdom of God” and the “messiah” and the Divine Itself with an esoteric (or truly Spiritual) understanding. The esoteric teaching of Jesus is about the “Kingdom of God” as the moment to moment event of being born (or Awakened) in and (thus) As the Divine Spirit-Breath.

The teaching and disposition of Jesus of Galilee can be summarized as follows: The Way is to Awaken in the Spiritual Divine—in each and every moment. The Way is to Awaken not only in but (also) As the Spiritual Divine—and (thus) to be Free and Happy.

 

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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