An independent Info-Page
with viewpoints of many fields of
research and experience.
Part 1: the chapters concerning the steps in the Gospels.
You may read this version continuously; it
is recommended to read it in its biblical sequence.
1. INTRODUCTION into the purpose
and use of this text, important for understanding the text;
- Methodical hints, meditation;
- These pages and the different schools of theology.
2. "In the Beginning was the word
(Greek: logos) …and the word became flesh"
3. Jesus of Nazareth: his
birth
4. Is there anything significant to be
found in the years of Jesus’ youth?
5. A comment concerning the quarrel
over "two boys named Jesus –"
6. The baptism in the Jordan by John
the baptist
7. The silence in the desert
8. The temptations
9. The wedding at Cana
10.(Viewpoints for sexuali ty,
sympathy, empathy and love)
11.The "holy zeal" (and viewpoints
concerning emotions)
12.The Sermon on the Mount (Matthew
5-7; and viewpoints of the mind)
13.Christ's Transfiguration on Mount
Tabor (Matthew 17)
14.The question of the
"miracles"
15.Raising Lazarus from the
dead
16."The Sheep"
17.Christ "Washing the Feet"; and Mary
of Bethany anointing Jesus
18.The Last supper, the triumphal
entry, the arrest and the whipping
19.The crowning with thorns and the
last speeches
20.Crucifixion and burial
21.The question of the empty grave, the
"descent into hell" and the "ascent into paradise"
22.The Resurrection
23.The "Ascension" of Christ
24.The Whitsun event
(Pentecost)
25.A picture of Jesus
The 2nd part - The steps in the Revelation.
26. The
Revelation of John
27. How to deal with
prophecies
28. Concerning the contents of
John's revelation: The seven churches
- Additional: The "7 Churches" of the Revelation,
and the Churches of today
29. The seven seals
30. The seven trumpets
31. The "seven thunders" and the two
prophets
32. The woman and the
dragon
33. The "animal with seven heads"
from the sea
34. The "animal with ten horns" from
the earth
35. The "seven bowls of wrath and
the end of "Babylon"
36. The (real) "1000 Years of
Peace"
37. The New Heaven, the New Earth
and the "New Jerusalem"
The final chapter of both parts - The Christian attitude.
with a Table: A Christian attitude - "In the world" but not
"from the world", a "Third way".
Table: "Archetypes" (models, symbols) from the earliest history
-elucidated by the bible- to Jesus, and to the future.
Appendix.
Part 3: Topics, questions of
life:
Basics of ethical values
Jesus Christ and human nourishing
Natural Sciences and the Belief in God
A correction of modern commercial "Everything about Jesus
disclosure - stories"
Jesus Christ and healing - also today
Christian viewpoints for economy and social questions
Christian viewpoints for society and politics
Religion and philosophy: A comment concerning a speech of
Habermas...
Christian viewpoints for ecological questions
The unborn human life
*A Prayer for peace...
*Blessings
*Complaining as a possible Christian Practice
*Inspirations and the Churches
Part 4: The Old Testament, and contributions to the dialogue with other religions.
The Old Testament, the Jewish Religion and
Jesus Christ
Jesus Christ and the Islam
The Religion of Zarathustra (Parsism) and Jesus Christ
The Buddhism
Hinduism
Taoism & Confucianism
Shintoism & Natural Religions
Religion as reconnection with God
For 2000 years, - including previous prophecies several thousand years more – people have vouched for their manifold and direct experiences with Jesus Christ again and again. In spite of their varying characters and various religious, philosophical and scientific contexts, they show some mutual perceptions, independently from each other. They also speak about the possibility for others to prepare themselves for similar experiences. New abilities for people and the world can also be seen through Jesus Christ, far exceeding mere cultural and historical bounds. Here these steps of growth are explored in a new way.
In the 12th century the Abbot Joachim di Fiore prophesied an
"Era of the Holy Spirit", in which such individual relationships
to God, independent of institutions, would become common
property. Today, several endeavours arespreading worldwide that
not only search for Christ taking shape in the individual, but
also see the individual as a cell more and more consciously in
the "body of Christ".
In this context the awaited "Second Coming" and our "apocalyptic"
time cannot be understood as a simple reincarnation with its
circumstances, but as a much more comprehensive scenario.
Nevertheless one can suspect some similarities in the development
2000 years ago and this present time scenario - which must not
lead to a catastrophe.
This work tries to answer the question of the new specific
possibilities of development in the various areas of life, since
Jesus lived 2000 years ago. This contribution is composed as an
impulse.
Especially these days,
• when the phenomenon Jesus Christ is claimed by many
different theologies (see below) and dogmas, by linguistic, historically-critical,
archaeological and palaeographical, religious-sociological and
psychological, scientific, political ways of looking at it,
• when, as in the time of early christianity, a manifold
spiritual scene rose in society beside an old materialistic
mainstream – that created both bridges and frontiers
between them and christianity,
• when the most confusing situations occur,e.g. several
reputedly incarnated "Jesus Christs"; and when problematic and
negative incidents occur in the name of Christ,
it can be interesting, to investigate, what the real contribution of Christ might be:
This project starts with some of our own inner experiences and other mystic sources, etc. The viewpoints used are interdisciplinary ones, from many areas of knowledge and experience - not only theological ones. From this spiritual point of view, no attempt is made to distract people from social and political consciousness with some kind of pseudo-inwardness. Of course the dogmas of the mechanistic scientific thought of the 19th century cannot be accepted as limitations of view; neither can the eastern considerations, that there is nothing, which has not already been described in the ancient Indian vedic scriptures and that Jesus is nothing but a - probably third class – teacher of them, cannot be accepted as a limitation of thought. These realizations are not derived from the books compared in the text or in a planned list of other books for more theologically interested persons; reading "Ways of Christ" does not require knowing these books or having previous theological knowledge. Nothing is meant as a dogma or as an opinion of any religious organisation in the world. Nothing is directed against any church, religious or spiritual group, or against the Apostles' Creed. People who relate themselves to another religious or ideological background, but who are positively interested in new insights of a Christian approach, neither trivial nor superficial, can find this here too. It also points out the relationship between a Christian Path and other inclinations. Just as John's Gospel portrays the specific Christian way in a language understandable for the seekers of wisdom of that time, this work makes Christianity similarly accessible from various sides. The style of this document also lets the mind of the reader be free. Research & exploration are different to missionary work. Nevertheless, also Christians who prefer a simple belief to profound considerations may learn from this text, e.g. how to communicate with the people of other beliefs without constant misunderstandings.
The text should speak for itself.
"I still have much more to say to you, more than you can now bear. But when he, the Spirit of the truth comes, he will guide you into all truth" (John 16:12-13). Ways of Christ draws inspiration from this spirit.
One form is meditating on the Gospels.
The next 37 chapters follow the various
steps in the Gospels and the Revelation. One can read single
chapters or, better still, the chapters in this sequence for more
insight.
Bible Study, i.e. reading and working through the texts and
their meanings, is only one method. During the study of
the Gospels the chapters of the main text of "ways-of-christ.net"
and, last but not least, God can contribute to a deeper
understanding.
Anyone who is more closely interested in a holistic approach
- including the neglected parts of our soul - can read and
meditate on the chapter, e.g. of the Gospel of John and then
study the chapter of the main text of
"ways-of-christ.net".
This web page is a continuous text. Its chapters can also be
accessed via the table of contents. In order to study it, it will
be helpful to print the text: the main text around 80
pages, dependent on the settings of the browser and the
printer.
(John and his disciples mainly dealt with the deeper spiritual
significance of what happened.) For the purpose of meditation
there are several possibilities. First of all, there are the
basic requirements necessary for any kind of meditation. The
attention should be free from distracting moods or problems, by
becoming conscious of them or by speaking to someone about them
etc.; to ensure sufficient mental openness. You should not be
tired, hungry, or under the acute effects of alcohol, tobacco,
etc. There should also be no telephone etc. which could disturb
you during the meditation. You should feel well at the chosen
place, which should not be close to an electronic appliance
causing "electronic stress". Experienced people can even
concentrate at a market place, but these kinds of tips
are usually appropriate. Sometimes the Gospel Meditation was
practized by speaking the text of the bible slowly with closed
eyes (e.g. the Rosicrucians). The text was learned by heart, so
the attention was not on the words, but on the content. There was
also a variation with eurhythmic gestures. You can also read the
text and then let this have its effect with closed eyes. This
means without active thought, because the actual meditative
consideration begins after the thoughts have ceased. If thoughts
continue to appear, they should simply be "looked at", instead of
actively continuing them. This is also applicable when thoughts
appear which have apparently or really no relation to the
meditation (if the thoughts are concerning plans, write them down
in order to effectively postpone them, so you are open for
meditating. Important occurrences during the meditation should be
noted down afterwards, in order to follow your own development
better. The meditative consideration can lead to "deeper" states
of meditation and contemplation, but not necessarily.
It can also be helpful to have a notepad nearby when awakening,
for noting down keywords. This helps to remember dreams and to
follow their development. If dream symbols are painted during the
day, this helps you to be open for the levels of reality mirrored
in the dreams. It then becomes clear that not all dreams are
simply digestion of experiences of the day, but that there is
something happening, which is as important as the day
itself.
These are not occult rituals, but simply give the psyche enough
time to become open for the contents or for God, instead of the
contents only being available to the intellect - that is not bad,
but not sufficient by itself for understanding spiritual things.
Gradually, this can touch and transform all "layers" of our
being, including the will and even the body. Only then when, e.g.
new insights, or related symbolic images during the meditation or
in dreams appear, or some other development in life, have the
comprehensible contents "arrived" inwardly, at least by way of a
hint. It may be necessary to live with a chapter e.g. for a week
or even for a month. Then you can continue, especially if you
feel that You want to. It is not necessary to completely
translate the chapter into your daily life before going on. The
"steps" are no longer completely separated from each other. God
allows someone to have an experience when he (God) wants it.
Meditation can only prepare us for an inner "great moment", but
it cannot force it to happen. Nevertheless, no theology etc. can
by itself replace such additional inner practice - which can lead
to really doing as Christ did, instead of mere theory.
But apart from meditation there are as many methods as there are
people, all leading to the same goal.
Further ways of meditating in the Christian context.
Churches still rarely offer specifically Christian ways of meditating as named above. They are more likely to offer simple forms of meditation in their seminars. People want to have spiritual experiences. That's a legitimate interest. But the churches have lost much of their spiritual - and therefore also meditative - traditions and so they seek to renew them. They began with taking Buddhist forms of meditation like "Zen" - a simple exercise in silence, without the Buddhist or Hindu context and with a Christian or neutral introduction. They also meditate on Christian images, or read a brief excerpt of the bible or of a Christian mystic and then meditate on it. An old practice still living among the Greek Orthodox monks of Mount Athos is mentioned in the chapter "The silence in the desert" of our main text: they repeat the "kyrie eleison" (Lord have mercy) in the rhythm of breath. Songs and hymns can also have a meditative character. It would be possible too, to include the manifold pictures and symbols in old churches (buildings). The simplest way would sometimes be the most effective way for the churches, i.e. frequent periods of silence; before prayers, during a prayer, after the prayer - waiting for feeling some kind of "answer" - and during pastoral counselling. Beyond such methods of preparation for God, everything in life can have a meditative character - although this is difficult in our hectic times. In any case, it would be absurd and would show ignorance to call all types of meditation "non-Christian" (caused by the impression of the meditations of non-Christian groups, which are more widely known than the Christian ones.)
Even those, who - seeking inner experiences - took the useless and dangerous path of drugs, could instead of this find a fullfilling experience in meditation.
These pages and the various schools of theology in church history.
1. Any attempt to rediscover the partly lost spiritual depths of Christianity must, of course, start with the teachings, life and significance of Jesus Christ himself and the early Christians - including their "apocalyptic" traits, instead of only picking out that which suits a given theology. It is also important to take the variety of the early Christians seriously, just as the evangelists ******) did, in order to show the more comprehensive role of Christ.*)
2. The Old Church of the following centuries was characterized by the authority of the extensive tracts of the "Fathers of the Church". With the help of the Greek language and their learnedness they were able to make early Christian traditions much clearer for Europeans. They still knew a lot about older writings which are missing today. During this era there were also a lot of controversies concerning what corresponded to true Christianity and what did not. Many of these findings, which were ignored later, are worthy of new appraisal - especially in comparison with their origins. Furthermore, there were also Christians who didn’t primarily seek their salvation through a Church, but through the individual access to God in prayer or meditation - e.g. in Egypt, cf. the finds of Naq Hammadi. In the "mystical theology" of today's Orthodox Churches some of it is well preserved.
3. Medieval scholasticism and canonical work led to a theological systemization through deductive thoughts and conclusions - which one could call a philosophy of religion. The authority of the "Fathers of the Church" was still accepted, but only as far as they were in accordance with these thoughts. Although scholasticism produced a lot of useful food for thought at that time, the often one-sided absolutism and therefore exclusive intellectual logic was alarming and should be distinguished from the actual religious dimension. So beliefs were preserved in the form of doctrines or dogmas, but this also tempted people to follow inquisitorial practices. The creativity of today's spiritual seekers and mystics shows us that sometimes the same intellectual method could lead to other conclusions too and that real spiritual growth requires a consciousness, which is more flexible, more comprehensive, and less hardened. The strict scholastic method is still an important starting point for today's systematic theology, especially in Catholicism. But there is also a certain openness for other or ecumenical approaches (.e.g. Yves Congar). Indeed, the purpose cannot be a one-sided criticism of one of the theological schools. At an early stage of the work on the main text of "Ways of Christ", possible structures were considered. Only one possibility remained and that was to use the sequence of the "Steps of Jesus" taken from the Gospels themselves! There is also an archetypal sequence of stages of possible human development and areas of consciousness in relation to the surrounding world. But this is a new, interdisciplinary approach.
4. Once enough church tradition had been added to the origins,
the efforts of the Reformation followed, in order to
clearly take the biblical origins as the basis again. But they
were limited in this endeavour because they themselves were
children of their times and knew little about the spiritual and
mystical movements in the early history of Christianity. They
also abandoned some basically valuable traditions, - such as the
Adoration of Mary. Only individuals like the German Protestant
theologian J. V. Andreae published deeper experiences, which
might be called "Christian esoteric" ones; disguised as a dream
or novel for reasons of safety. Even Protestant Churches were not
always as tolerant as one might think. So it is not easy to
recognize the Christian nature of these experiences.
The Counter-Reformation, religious wars, etc. did the rest. But
the various theological approaches were still similar in many
points. Where one can find even within Protestant Churches
separate denominations like the Lutheran and the Reformed ones,
this separation is only valid for theological discussions and no
longer supported by the members themselves (at least in
Germany**).
5. The Age of new philosophy, Enlightenment, rationalism
and (natural) science which followed did not result in a
theology of spiritual experience complementary to the old
intellectual systematic theology either. On the contrary, an
increasing number of historical-critical (historiocritical)
theologians began to orient themselves to the new
intellectual and one-sided materialistic science of that time.
Theology started to become a comparative study of literature and
linguistic research - which was not necessarily a mistake, but
one-sided. In contrast to that, contemporary exponents of the
old systematic theology saw themselves again as a kind of centre
of actual theology, around which the newer fields of research
might group themselves. Their ability, however, to fulfil this
integrative role was questionable. Surely it would be legitimate
to relate the manifold scientific discoveries to theological
teachings - as long as it does not lead to new scientific dogmas.
But consequently one would expect this to take place today too.
In most cases this did not happen. This would mean considering
the emerging new world view and paradigm, stemming from the new
scientific schools of quantum physics, quantum biology, new
geophysics, astrophysics and especially new sciences like
parapsychology - which don't back up the old materialism. It
is useless to adapt today's theology to a scientific world view
of the 19th century! ***)
In contrast to the tendencies of rationalism, new revivalist
movements have also come into existence since the 19th century,
leading to many new Protestant Free Churches. They did not,
however, find it necessary to examine scientific development to
see whether it matches up with their current beliefs. They
promote biblical beliefs. In most cases they would not call this
"theology" at all, but it is indeed a certain kind of theological
interpretation (exegesis) of the Bible.
6. So in the 20th century many efforts were made to add
facets of theology which had not previously been given enough
consideration, but still without the mystical and spiritual
dimension - at least recognized as necessary by Karl
Rahner. Such trials in the Catholic and Protestant worlds
were good for parts of society, because they addressed the real problems
of the people: e.g. Karl Barth; the political theology
and the theology of liberation in the Third World and the
theology of creation ****), feminist theology. Some
schools, such as the "Entmythologisierungstheologie" (theology
of demythologization) of Bultmann did more harm than good,
almost reducing the belief to a rationalistic world view -
although they state correctly that Faith does not need scientific
objectivication. Drewermann then tried an exegesis of
the Gospels with depth psychology. This might be a bridge for
leaving the world of a materialistic world view without a soul,
but depth psychology is not yet the real spiritual dimension of
the Bible and so it is of no use to play these areas off against
each other.
Until now, problems between fundamentalism and relativism have dominated
the discussion.
Apart from that, the so called
"Jesus disclosure stories" outside of theological circles
over the last few years have been detrimental to the present discussion.
7. Till now, there has not been anything resembling a "post-modern" theology of the 21st century. Renewing the spiritual possibilities of Christianity - keeping the old depth of faith and social watchfulness as well requires a more comprehensive change in consciousness*****. Spiritual precision and differentiated ways of looking at society and the world are called for here, instead of only administrating and perpetuating the old fields of theological research and scientific study of religion: a way to "full" Christianity without the fragmentation of today. This is where "Ways of Christ" comes in.
*) They consciously accepted not only
that "source Q", which researchers found within it. (It only
contained sayings of Jesus before the Passion, with ethics beyond
many social conventions, often connected, e.g. with the Sermon on
the Mount. The similar and so also authentic sayings of the
"Gospel of Thomas" shows that - depending on the preachers and
the audience - further sayings of Jesus were in circulation. At
first, only a few disciples were able to go along with the last
steps in the life of Jesus - starting with raising Lazarus from
the dead - and so represent it authentically. Nevertheless it was
revealed to the seekers.
**) At the present time, e.g. in Germany, there are attempts to
clear up this situation. Furthermore, concerning the different
Churches see also our page "The 7 Churches (of the Revelation)
and today's Churches"
***) See also our extra page "Science and the belief in
God".
See Hans Küng, Christianity:
Essence, History, Future for a study of the development of Christianity. He
attempts an integrated research that accepts the contents of the Scriptures as a
contextual source, in spite of archaeology and critical theological research,
which gives some Christians and Jews pause for thought. (We don’t accept
all the consequences resulting from the historico-critical research. For
instance, some events surrounding Jesus appear largely to be only subjective
experiences. However, Küng is open to an open, not yet explored kind of reality
of such experiences. His interesting method of exploring steps in the
development of Christianity in general (paradigms), cannot sufficiently
recognize the significance of directions like the Mystics, which generally
speaking, were never crucial until now. They have unearthed methods, which are
very important for grasping the full potential of Christianity.
****) (A German book: "Ökologische Theologie"
(ecological theology), Kreuz-Verlag).
*****) Also the "new, eternal Gospel" by the Holy Spirit
(Revelation 14,6) requires more consciousness than the mere intellect is capable of supplying.
******) Additional: Jesus, the disciples and theology.
There are "theologies" within
the New Testament. But the writers must have combined it
consciously. They felt for the fact, that Jesus has had many
"sides". One needs several theological viewpoints to understand
him.
He taught the social awareness
of liberal or liberation theology too – and he
taught the strict (individual) ethical guidelines
of rather conservative theologians (but not formal and not based
on the power of the state.)
He also had the spiritual
attitude of Christian mystics or esoteric Christians (compare the
mystical theology of the eastern Orthodox Church) - and,
nevertheless, he wanted the Disciples to manage their life in
the physical world (which is the main topic of most current
theologians and missions, especially the Protestant
ones).
Jesus showed a "supernatural"
relation to God, (from baptism up to the Cross &
Resurrection, noticed for instance in the meditative review of
John the Disciple and his Disciples.); that can not be explained
by the intellectual consciousness of theologians like Bultmann
– nevertheless Jesus had to go through human stages of
life, which are understood by natural sciences.
Some incidents can be understood by
deep psychology of our time, some are spiritual
beyond psychology.
Many viewpoints are almost lost,
since big parts of the original Early Christianity were
persecuted as "heretic", (becoming mixed with real misuses of
Religion.) They all were one-sided, but not more one-sided than
any existing church.
This one-sidedness is not
automatically negative. The constructive parts of all that
attempts would be o.k.- if they would not think, that they are
the only ones who are right, and that the other ones would be
completely wrong.
The Gospels and theologies.
The Gospels
– and for
instance that part of the Gospel of Mark, named "Q"–
represent different viewpoints. So they are written for groups of
people with different background. Mark was important (for
instance) for the analytical mind of the Romans and for
translations into the roman languages. But Prof. Morton Smith
named a "secret part" of that Gospel, stemming from Peter, used
for a few experienced people only, containing the Lazarus story
and so on. The austrian mystic Lorber says, Mark was - as a boy -
an appreciated messenger between the Disciples. So he would have
known exactly, what was going on. He shows approaches of a
theologian, with the central question "who is Jesus?".
The original Matthew, which is lost or not yet
discovered, must have been directed to the Jews; also the present
Gospel of Matthew is finally directed to everybody who needs
extended descriptions full of life about the deeds of Jesus.
Luke similarly, but with deep feelings.
The Gospel of St. John for instance was written
for spiritual Christians (with Greek Mystery origin), working out
the specific Christian concept in their language.
John most clearly looks at the life of Jesus from the Cross and
Resurrection; Matthew starts from the life. Both viewpoints are
correct, but the cross and resurrection have most consequences
for the time after.
The "Gospel of Philippus"
(apocryphic) is no Gospel, but an Early Christian "contribution
to a discussion" with several movements, having its viewpoint
between them. (It is no gnostic paper, as some may assume.). The
"Gospel of Tom" (apocryphic) is no Gospel, but a collection of
sayings of Jesus - at least most of it authentical -, including
some wordings dedicated to spiritually interested
people…
Different peoples could work out
different aspects better.
Methods.
Similarly the different methods of research are all useful, if applied together (interdisciplinarily). However, if one tries to built up theology on one science only (like linguistic research or "Formgeschichte" or archeological research), the result becomes partially false. Additional meditative methods are necessary.
Annotation: the question of the triune nature of God.
Catholic and Protestant Churches teach the Trinity of God, Christ and the Holy Spirit. The real question is, if someone has real experience, which he paraphrases with that words; of if he teaches simply intellectual doctrines of three divine persons. "Ways of Christ" describes within the main texts the nature of God, of Jesus Christ and of the Holy Spirit with their relations, which can become part of one's experience, instead of quarreling about theoretical conceptions like Trinity.
See also the list of additional theological literature.
This wording was not used initially for the displacement of Jesus as a human example; but it indicates his deeper connection to God and to the way of creation. The nature of this connection then may still be seen in various ways. But to explain it away from the start as incomprehensible and not authentic, is simply inadmissible. This kind of formulation can be found in St. John's Gospel (John 1, John 5, John 6:69, John 7 ...), in the letters to the Colossians and the Ephesians, in Matthew 16:16 etc.; and "lived" also still in old church teachers, in mystics like Jakob Boehme, in Rudolf Steiner (Helsingfors 1912), and comes back to life in the "esoteric teachings" of the Christian wise man "Daskalos", as well as in the books of the American theologian Matthew Fox: "The coming of the Cosmic Christ. The healing of mother earth and the birth of a global Renaissance", and "The great blessing"; also in meetings of the "Evangelische Akademie at Bad Boll" concerning the question of the Cosmic Christ; and at other places.
In the Catholic church and parts of the protestant church an
attempt was made to preserve the faded proximity to this level of
tradition using pure doctrines. Other parts of protestant
churches that recognized the social work of Jesus more strongly,
thought they had to drop this as a "divine exorbitance" of Jesus.
In teachings of Hindu origin the term "Avatar(s)" of different
stagesis compared with that, meaning people who are not on earth
for their own progress but voluntarily, to contribute to the
progress of a nation or mankind; as a drop "of divine
perfection". However, the differences between this type of
consecutive "Avatars" in such opinions often become a blur; while
the Jewish and Christian opinion stresses the "God of history",
the aspect of the development and the special role of the Messiah
in this connection.
Here it is noted that the Koran accepts Jesus Christ as a prophet
sent by God, and as the "Word" of God, "created like Adam"
(mentioned in several places). This is more than some modern
Christian theologians accept, who see only the social reformer
Jesus! Only Jesus as God's Son - Christians at the time of
Mohammed imagined this very physically - in the context of the
later doctrine of the trinity was not accepted by the Koran. At
that time, there were hardly any Christians left who werecapable
of explaining this authentically to someone of another faith.
At this point it should be emphasized, that this level of the mystery of Christ does not mainly originate from speculative thinking, but from visionary experiences, e.g. clearly visible in the work of Jakob Boehme; who also shows a rare ability, to assimilate his experiences conceptually. All experiences of a spiritual kind need indeed (self-) critical digestion; but an appraisal of its results without considering the existence of such a level of perception is no proper method, leading nowhere.
Bible text of the beginning of John 1
back (with these buttons You may return to "contents" at the beginning of this webpage).
In the sequence within the gospels we come now to more human events. Traditionally, the birth of Jesus is connected with Christmas - although this may not be noticeable in many of the Christmas activities. (Luke 1, 26-56; Matthew 1-2). Faced with the central importance of the later 3 teaching years - one may ask why some present-day theologians have laid such emphasis on denying the virgin birth of Jesus. While the earth-shunning early "gnosticism" found it necessary to believe that Jesus only had an "apparent body", other streams of thought are of the opinion that Jesus had to go through the various steps of physical life of a human being, in order to express a certain model path. If a real search for truth were really the motivation for this discussion, more flexibility might be helpful. At a time in which connection with the transformation of sexuality and love new aspects emerge, e.g. extracted from eastern practices and reminding us of old temple customs, it (should) not be farfetched to accept a core of truth in the tradition. Buddhists – also ascribing extraordinary birth circumstances to Buddha – would have no difficulties either with the assumption of the virgin birth, or with a virginity in a mainly psychological sense, as described by R. Steiner for instance. The Koran speaks about a being sent from God to give birth to Jesus, similar to the bible, reporting about the angel coming to Mary.
It could turn out that this characteristic of Jesus, which does not match any of the fixed ideas we have about him, is already being hinted at. However we are more likely to recognize specific qualities rather in the further course of his life. We will also encounter the importance of the possibility of being "born again" with Christ during this life *.
Extra
text concerning Christian rebirth
...Jesus answered: "Amen, Amen, I tell you the truth, unless one is born of
water and spirit, he cannot enter the kingdom of God. Flesh gives birth to
flesh, but the spirit gives birth to spirit. You should not be surprised at my
saying 'You must be born again'. The wind blows wherever it pleases. You hear
its sound, but you cannot tell, where it comes from or where it is going. So it
is with everyone born of the spirit." "How can this be?",
Nicodemus asked. "You are Israels teacher", said Jesus, "and do
you not understand this things?..."
This
is no parable; but one of the "difficult" passages of the bible, with
exact and very important meaning for those who had the experiences and knowledge
to possibly grasp it. Jesus did not tell something to a person, which he/she
would not have any chance to feel for and use. During the chapters of our
main text, f.e. "The silence in the desert", and "The
transfiguration", a.s.o. there are some approaches to this New Birth.
Even for people, who don't seek this experience
intensively, at an earlier, restful age Christmas was connected with this
experience. The festive mood during the Advent time of the Church year prepared
for the inward reminiscence of the "Birth of Christ"; as the conscious
fasting time prepared for Easter Sunday. So during the years one could
experience something - even though not fully understanding it -, that needs
today intensive meditation or long periods of prayer.
Christmas is a Feast of love too, reminding of Jesus
as a gift to mankind. However this does not change the deeper meaning; one can
follow all steps in the life of Jesus. Cf. also the chapter "And the word
became flesh" in the main text.
There is an additional page about the relation of
this spiritual rebirth to teachings about
"karma" and "reincarnation" known from other religions.
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Nothing in the life of Jesus is without significance, but this part of his life has been given a slightly disproportionate amount of importance, especially by some modern spiritual writers. The Bible itself only reports the song of the sage Simeon and the amazement of the scribes with the twelve-year-old Jesus (Luke 2, 29-51). The most authentic of the non-biblical "childhood gospels" existing in fragments and retellings, the "St.Jakobus' Gospel", contains symbolic events and meetings., but nothing to support the modern thesis that Jesus learned everything from the Essenes or from the partially related community of Qumran; or in Egyptian or Greek temples; or in India, etc. Some of these hints might be helpful in activating the creative fantasy, but also led to jumping to conclusions or creating new dogmas. This would show an outline of a Jesus that encountered not just the one or the other, but all essential spiritual teachings of his time intensely; and who unfolded in each case, what he had to unfold, guided inwardly; - which was not necessarily identical with the way others thought it had to be. That is a basic experience that is comprehensible in smaller measures in the lives of several people, sometimes beginning in early childhood. This experience goes beyond all psychological ideas of "mould" and behaviour. For marked individuals and mystics it is almost typical, see, e.g. the life of the well known Indian Yogi Ramakrishna with his many teachers, who were soon no longer able to teach him anything. As some illustration for this kind of development concerning Jesus, see Levi´s so-called "The Aquarian Gospel of Jesus the Christ". But this book may be looked on as a slightly fantastic portrayal and is not needed as a basis for this chapter.
R. Steiner describes a scene in "The Fifth Gospel", just before the baptism in the Jordan, in which Jesus made it distressingly plain that in the new age, the working methods of esoteric orders such as the Essenes, sealing themselves off from the outside world, can be counter-productive. Their religious zeal - with a lot of physical and ethical / intellectual cleansing rules – protected them from negative influences, but their environment was affected all the more. Especiallyin the further course of Jesus’ life we also find a biblically based impulse of "to be in this world, but not of this world", thereby including the world in his own development. So some of Jesus’ teachings would have been regarded as secret in prechristian times and are now directed to all open people in the world., which is no contradiction to the teachings basically taught to the better prepared disciples.
This is indeed apparent when compared with the old mystery traditions based on strict secrecy, as a new historical element. Interestingly enough, there was a similar tendency in new branches of Mahayana Buddhism, in which compassion for all beings is stressed strongly, in spite of spiritual goals beyond this world. (The old Hinayana branch of Buddhism stresses the goals beyond this world.) But only now in modern times has the possibility for everyone to access spiritual depths become obvious. Nobody can say they have never heard of it. Since the contemporary railway station kiosk esoteric books are still very superficial, one can assume that this tendency is not yet fully translated into action. It is clear, that, e.g.the secretive practices of the Vatican library are of a pre-christian nature as far as this point is concerned.
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Here R. Steiner´s interpretation of the different lists of forefathers in Matthew and Luke as "two boys named Jesus " may also be mentioned. Since there is no denying that the divine nature of Christ manifested only in one human being, it is amusing to note that the human intellect got anthroposophists and theologians alike involved in a major matter of dispute namely: "1 or 2". The real question was rather, how Christ’s incarnation and the context of his life were accompanied by powers of wise men of various cultures (like Adam, Krishna, Buddha, Zarathustra). Since spiritual subjects of investigation can be even more complex than the earthly mind can imagine, concrete statements in literature are often less exact than such general viewpoints are.
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Baptism in its original form was neither a symbolic act nor was it a declaration of membership to a religious community. The submersion by an experienced person, in this case John the Baptist, was often something close to drowning and therefore quite a frightening experience. It resembled in this respect antiquated forms of "Initiations" and/or. "Initiation tests". But in this case the possible psychological experiences were not the main reason or a means of overcoming the fear of death. Baptism signified the call to "repent" (better translated: "to change one’s ways"); namely to the will of the creator, whose "Heavenly Kingdom" had been announced (cf. Matthew 3, John 1).
When Jesus asked John to baptize him, John did not feel worthy to help him. He agreed, but had no control over the event and could only observe a far greater change in Jesus than he was accustomed to bringing about. He had already anticipated the possibility of a higher kind of baptism through the fire of the spirit, through One that comes after him. He then saw the "Spirit of God" descending on Jesus. Christian esoterics saw here the actual "birth of Christ in Jesus". However, this does not require the idea of Jesus and Christ as two separate beings that had not had anything to do with each other before.
Baptism In general and and especially the "baptism in spirit" - the term is used in various ways, e.g. in free churches – can be looked upon as a lead-in to a "New Birth" of man. (John 3) The term "rebirth", more customary in Christian literature, is avoided here because of possible confusion with "re-incarnation". This does not mean that the question of re-incarnation does not appear in the Bible: Matthew 11,14 may be interpreted along these lines.
Instead of wishing to resolve theoretical, theological quarrels about the nature of baptism, the interest could be directed towards what this "New Birth" could really mean for people. We can start, feel, and investigate our entire lives again from a new viewpoint, from a deeper hidden (higher) layer of being, one which is turned toward God. God can take shape in the human being, allowing men and women to become more clearly recognizable as "God's images", or, as mystics express, "Christ's spark" in the heart becomes filled with life and begins to grow. The person who deals with that meditatively can also observe this in the image of a child that really unfolds, or that of a child with the mother as an image of the soul. Unlike a fleeting mental picture, created at will during some exercise, it reflects the person’s stage of spiritual development, which cannot become produced at will by the ego. This inner child will become adult later and is even later continuously present in consciousness.
For the less imaginative, the same phenomenon may express itself more through inner feelings or mental impressions, or simply through transformations in life. Works of art such as the Sistine Madonna might also have arisen from visions and therefore helpful, in finding access to inner realities.
In the book "The ways to spiritual rebirth" published by Lorber (german) three stages of rebirth are distinguished in another manner.
A similar way of supporting this development is the meditation on St. John's gospel, a practice almost forgotten today. After a chapter or so, something of the inner content may begin to twinkle in meditative images or in dreams and it may even be felt too and can be taken up in daily life. Then one goes on with the next chapter of the gospel. The chapters of this website may help to do this work. The meditation itself can include learning and speaking the text aloud, or looking at and meditating on the context without speaking. See "methodical tips" in the Introduction.
A further essential feature of a path in the sense of Jesus can become apparent here: the development and its measure is present within each individual. One can develop everything within oneselfand in exchange with life, without the urgent necessity of an institution to endow them with grace. That does not exclude advising each other in a brotherly way. The way is given for the "imitation of Christ".
The "inner" kind of experience itself is not considered to be a substitute for praying to the "external" God: " Remain in me and I in you" (John's Gospel 15)
There was no great necessity to continue with the water baptism after Jesus had begun his teaching activities, or even after the "spiritual baptism" of the Whitsun experience. Jesus already saw it as an external sign of a new development phase that had already matured inwardly. While the baptist movement still taught: "Repent and let yourself be baptized!", after the fusion with this movement the disciples of Jesus taught: " Believe", that means to open oneself for the power of the conviction, "and let yourself be baptized". This part was a concession to the supporters of the baptist; but they started with a positive attitude. They both baptized adults who were able to decide consciously. That does not necessarily exclude the fact that there might also be some kind of blessing for newly born children as their right since 2000 years; but presumably it would have been more expedient to distinguish this from the actual baptism and also from the question of the affiliation to a specific church. This would have resolved many of the quarrels regarding this matter.
Inevitably dependent on the interpretation of the announced Messiah as a king that was prevalent in old Israel, people also understood baptism as an entry into the new kingdom. It did not help to explain that it would be neither a physical kingdom, nor an external church organization, but the community of all those who accept God as their father and themselves in their souls as sons and daughters newly born from this father. This belief, combined with the brotherly attitude of "brothers" and "sisters" among each other and with the human and divine son Jesus as the elder brother formed the core of the teachings that were offered to people to comprehend. In old Israel, the idea of God as a father already existed, as well as the old idea of God as something inaccessible. However, in this case he was considered to be more the father of Abraham and the nation descended from him. God was only the father of the individual through the nation. At the most, a few individuals may have experienced God as a direct father of the individual. This teaching was first brought by Jesus to the public at large; of an individual who feels guided by God in the soul and who could at any time seek communication with God. This was a person who could already feel the eternal part of their own being by this connection with the eternal God. That is already there, and is anchored more clearly in the further course of the way of Jesus.
Note: It is possible, that the following description of Jesus’ experiences in the desert - along with relevant experiences with God not handed down in the Bible - actually took place before the baptism in the Jordan, or that there were several such phases of seclusion which were later recorded as one.
Extra
text concerning baptism in present
time.
"Then
Jesus* came to them and said: All authority in heaven and on earth has been
given to me. Therefore go, and make disciples of all nations, baptising** them
in the name of the Father, and of the Son (Jesus Christ), and of*** the Holy
Spirit." (Matthew 28:18-19)
*)as
the ressurected one. **)By John the baptist more connected with repenting
the sins, by Jesus and his disciples more connected with the openness for the
coming "Kingdom of God". ***)an other possible translation:
"...in the Holy Spirit" or "in a Holy Spirit", as predicted
already by John the baptist, that he, who is coming after him -Jesus- baptizes
with the spirit instead of water.
Today in most cases it is baptized with drops of water or by ducking someone
into water.
The Churches accept among themselfes usually at least the baptism of someone,
that means, that he/she is Christian. Free churches stress in most cases, that
baptism either is done consciously as an adult one, or that there is a renewed
baptism as an adult one; additionally they promote the deeper experience of
becoming baptized by the spirit. (In early Christianity they indeed baptized
first adults. But this does not exclude to bless also children, or pray for
them. This would then have another character, compared with baptism. The
original baptism was no declaration of membership in a special denomination, as
it is practised today especially by the big Churches.
The Churches accept usually, that in case of need, when no reverend or priest is
there, each Christian is allowed to baptize: "I baptize you in the name of
the Father, and of the Son, and the Holy Spirit. Amen".
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At the beginning of his work as Christ* he is alone. The baptism and the 40 days in the desert e.g. Mark 1,12-13) with the temptations appertain to that. Subsequent to that the appointment of his disciples took place.
Both externally and internally, the desert represents a seclusion that allows one to become increasingly conscious and to attune oneself to the universal God more strongly. This preparation for everything that follows is indispensable for every serious religious path, which means the renewed connection with the divine origin - even if this is not the whole way. On his own level of experience Jesus also passed a stage exceeding setting aside time for daily contemplation.
The churches, even those that often speak of "inwardness" – sometimes misused as an apparent contradiction to the demonstrations for peace in the outer world - do hardly anything to show the people a practicable way to this inner peace. We did not find the element of silence, of quietly watching oneself, of waiting for what "answers" may come after a prayer to be sufficiently considered in the services of more than 30 different churches. A song, the sermon, prayers, a song - almost without a pause, possibly even collecting money at the same time as some distraction, - this is almost a copy of the hectic pace of modern society, in which people distract themselves from their unexplored inner self, either unconsciously or consciously. Only very recently, faced with the search of many people for almost any kind of experience, there have been some small advances, e.g. that some weekend contemplation seminars take place for especially interested people in the church, or that interested people are informed of bible circles or possibilities at home, etc. But even there, direct instruction is often missing. Some might recognize that a greater proximity to God requires solitude and others that their social values like self-criticism, tolerance and the ability to find peace also presuppose the effective temporary shutdown of external activity. Of course it would be hardly satisfactory for this to take place occasionally in a divine service, but it could be stimulating to recognize it as a frequently suppressed need.
The mystic Jakob Lorber wrote of Christ’s advice to the people on the"short way to rebirth", - that can be named "New Birth", to avoid misunderstandings, as described in the chapter about Jesus´ Birth. - "Vom Inneren Wort – Stimme der Stille" (The inner word, voice of silence) from the Lorber publisher (Germany). This inspired practice is this: "If somebody wants to be born again of Christ, first he must recognize his sins", - that means everything separating him from God, which is something completely different to being talked into having sins by churches. "Then one must regret internally and externally with deep feeling and intend seriously to change one’s ways". Furthermore he must intend, "to break with the world fully" - meaning the entanglements of the ego, not the active life in the world - and "to hand over oneself completely to Me" (to Christ), "and in his love have a great longing for Me, and must withdraw in this great longing daily from the world and its business; and at least seven quarter hours behind shut doors and windows neither pray nor read anything, but spend this time in absolute peace, only occupying himself with Me in his innermost core." After an inviting address to Christ "Retreat into peace and grow in longing and love of Me! Even if you practice this for only a short time, so I say, you will soon see lightning and hear thunder, however, then do not be frightened and do not become anxious! Because first I come to everyone as judge in tempest, lightning and thunder, and then in gentle holy waves as a father! Look, that is the shortest and most effective way to pure rebirth, the only way in which eternal life is to be gained. Every other way takes longer and is less safe, since there are many dangerous ways, ... he who is not armo(u)red and well-armed will hardly reach the destination".
It is possible to pray for purification and enlightment by his spirit.
Yogis for instance, know that people think they, "do not have any time". In such cases they use to cut the meditation time down from several hours to half an hour, and finally to 11 minutes – that means until nobody can continue to say he hasn't got the time. Even a short time of silence, when other thoughts, feelings and sensations are not suppressed, but only watched, without getting caught up in them, has its effect, particularly when combined with some attunement to God. However, it does not have the full effect of a longer period of silence. In the eastern church - for instance on Mount Athos in Greece - the "Kyrie (Greek: Lord; while breathing in) - eleison (Greek: have mercy, while breathing out)" is used as a concentration aid. Later in one’s (his/her) development it is felt in the throat without spoken words. Another step is, while holding one's breath, to feel it in one's heart centre... See, for instance Kreichauf: "Als Pilger auf dem Berg Athos" (As pilgrim on Mount Athos; possibly only in German).
It is also a great challenge to be silent all the time, even beyond the meditation cycles, while eating etc., during a hard approx. Six-day Zen-Sesshin - a Zen sitting meditation, which is meanwhile also being offered in some Christian monasteries. After usually around three days a lot of inexperienced people can no longer resist it. Around the fourth day - comparable with the effect of the fast - they utter a sigh of relief and understand the benefit that words can only inadequately describe.
Silence creates openness. A relationship to God also protects this openness. After a meditation it is useful to accustom the mind again to the circumstances to come, meaning to be less open.
However, it is also important to carry something into the world from the silence, to learn, to maintain a certain consciousness and clarity. That means, first of all for each individual, in intuitively felt intervals and/or after complicated experiences, or just as soon as it is possible after that to take a moment to collect one’s thoughts. The contents of what happened before can be taken into this concentrated silence of the mind instead of simply escaping from it. But this does not meanone should continue thinking, but simply to watch what has happened, including what happened in the mind and how it feels now; (and to note down things, which don’t become cleared so quickly, and which must be investigated later more carefully.) One also lets the various parts of the body relax one after the other, - maintaining the consciousness as a whole being, and not getting caught up in special feelings. If the mental relaxation has been done properly, the body will relax automatically.
For meetings, job, congresses and other things the same point of view means not stringing one topic on to another in a tiring way, but to take short breaks, - which should not only be used for conversations and so forth, but for observing and digesting, what has happened. After that it is easier to concentrate consciously on a new topic. Finally one can learn, to remain in the present all the way through a meeting. Similarly it is useful, to consciously perceive the contents of a meal while eating . Many similarities between "nutrition" and psychical and mental input can be found.
The process, that can be called "letting previous events calm down", that allows strength to grow for the present and future is not an empty "floating" above the problems (which is also an ability the mind has). It creates a new starting point, from which it becomes fruitful to do deeper work on the psyche. In external matters too, time is not lost through that practice, but actually saved because everything is easier and better than before. Many spiritually thinking people hardly notice what escapes them without this inner rest.
Even this most simple of spiritual experiences, the silence, already contains secrets of greatest spiritual heights. This height presupposes, however, a way to it. Christ stresses that man’s simplicity should be laid open first. His path then leads to increasingly larger and more complicated horizons. In this complexity then the basic simplicity again becomes apparent.
For instance, freshly elaborated or received inner progress can anchor itself more deeply in the concentrated silence, in the sense of an ability that can not become "eaten by moths", see Matthew 4. An ability of this nature can integrate itself into the mosaic of other previously gained abilities etc. This silence can reach a point where the life of the entirety of everything in us, which has become more similar to the divine archetype, now becomes perceptible. This is a way of experiencing the "Born of God anew" within us. We get an inkling of what this means when, with conscious rest, the head feels freer – perhaps combined with a certain insight - the power of the heart becomes more perceptible and the feet become more relaxed. Then something is "through", whatever small partial aspect of life it may be. On the other hand, without this nothing is "through", essential things remain stuckand not worked out. This can cause problems, not only in dreams – that can only be incorporated there in a limited way - but also health problems, among others.
Christ is a title. In Early Christianity there were different versions. The most wellknown one is "Christos" (Greek), which is the "Messiah" (Hebrew) = "The anointed one". There was also "Chrestos" (Greek) = the good one, the holy one; and - infrequent - "Chrystos" (from Greek "chrysos" = golden /shining).
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Jesus had to learn too, and had to turn his human qualities to God more and more. After 40 days fasting in the desert the "Tempter" appeared (e.g. Matthew 4, 1-11).
Even in "normal" life negative powers appear, both inwardly and in everyday life. They can also be looked on as something with form, i.e. as real entities. First of all, there are retarded and isolated tendencies in humans themselves - when active without the connecting heart; these isolated thoughts and subsequently isolated will is one meaning of "eating the fruit of the tree of knowledge" (Genesis).
On one hand these are hardening qualities that bind us to practical constraints and because these qualities are more deeply anchored in the unconscious , they are the last things to be fully overwhelmed. But it is possible however, to do something about it and to recognize its nature. A conscious ability to renounce and be able to have instead of a "must have", and a creative and ethical dealing with it is training in overcoming these negative forces.
On the other hand, the opposite wishes lead to escaping from physical problems and to indifferent and scornful "taking off" into spiritual areas. We sometimes overlook the fact that this is only the other side of the same "negative" coin, - related to the other side, just like a pendulum swinging in both directions. This second area is already more open today and therefore easier to clear up. One way of changing this is through compassion, a free giving of love. A further quality to be found in connection with both would be combined with greed for power. Changing this illusion requires the courage of unconditional truthfulness, the tolerance based on that and free solidarity in all contact with others.
Generally in all such fields a strong but - in spite of that - altruistic individuality of concerned people that could fill these areas is missing, instead of the tendencies slipping into negative extremes.
In Matthew 4 Jesus is exposed to these three distracting impulses, here named "Satan" or "Devil". He does not refer simply to the respective opposite, but reaches for something beyond the oscillations of the various negative tendencies. What he does, is based on "the word of God", on "God the Lord", and "worship(p)ing and serving him exclusively". Christ is beyond the duality of darkness and (apparent) light and overcomes both through his third, superior way, as many further events also show.
Short annotation: It is often wrongly written that the Zarathustrian (Zoroastrian, Parsee) religion and Christianity and/or "the middle east religions" are dualistic. This is not fully correct with respect to their origins. (You can find more information on the extra page "Zarathustra").
R.Steiner described the two main negative principles as separate entities as they can both be experienced in the world of spiritual visions. As mentioned, although it may be useful to consider both effects, outside of this kind of experience it is not completely justifiedfor anthroposophists to think that Christian ideas of a single negative being do not include both sides. The tendencies are also often so mixed that "anti-divine" tendencies can be treated as a whole. The contrary should not be seen as several Gods, but the God of Christ with all related qualities… There are, however, other spiritual branches of thought that close one eye and regard every spiritual tendency as divine.
Both modern protestant theologians and some other spiritual thinkers close both eyes and explain ideas of negative beings away, reasoning, for instance, that they only occur in a few places in the Bible. They overlook the fact that these are not just considerations, but solid experiences.
Without fears and other negative feelings, negative forces do not have any direct power. "Not to paint the devil onto the wall" (German idiom), not thinking the worst can also work as a protecting mechanism - even against ecclesiastical scaremongering. Today, spiritual perception could show that supposed "increases" in negative circuits represent hidden potential that has been lying dormant there for a long time . Really positive abilities on the other hand can still grow, even though they grow towards an archetype that also already exists.
However, such personal "sore points" can also represent a point of response for similar external forces. Traces of this can be found in all societies, e.g. – in the west in situations in which money and egotism are considered to be of the highest value; especially in the old form without any type of social system, the one-sidedness of nationalism and fascism . –This is especially true wherever there was arrogance and indifference to the rest of the world, destructive "religious" activities and in the extremes of Stalinism, specifically in its brutal rule over a faceless society. But this is not a condemnation of everything and everybody in such societies.
Jesus does not teach so much to directly "oppose evil" nor does he maintain the necessity of evil for the sake of a "balance" (as some eastern schools think). He also sees no absolute necessity for negative forces in order to recognize the divine good. Not even some - often necessary - direct psychical processing of negative qualities is necessary for everyone. For some people at least, a way like the "Christian Science" generally recommended by Mary Baker-Eddy can work. That does not prove, however, that negative forces do not exist; but they can be indirectly changed through that. With Christ there is also no eternal damnation. All destructive forces can be converted in the end, up to the time of the last chapter of St. John´s revelation, promising that darkness will cease to exist (cf. the chapter "The New Earth"....
After those experiences in the desert Jesus called the disciples (John 1, Matthew 4, 18 - 22, Matthew 10).
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Here (John 2, 1-12) we encounter, first of all, an example of how misunderstandings are not so much caused by wrong translations, or by the early, papally instructed "corrections" of the gospels, but simply by one-sided emotional and patriarchal interpretations. When Jesus said to Mary "Woman, why do You involve me?" (Luther: "Woman, what do I have to do with You?"), was evaluated later as disparaging. By going into the text and regarding how Jesus then does everything that was wanted by Mary, one can easily recognize, that the sentence has a rather admiring nature, which might be expressed better this way: "Woman, how many things do I have to do with You!" From Greek one can work out the original wording of the simple aramaic language: "Woman, I with you" - so even at the time of Jesus himself the precise meaning was often not recognizable without understanding the context..
From here up to the cross the gospels show a creative connection between the experiences of Jesus and Mary. She supports inspiration (more about that later in the chapter about the Whitsun events) experiences the essential "stations" of his life with him, leading to a psychological transformation.
Even though the term "bride of Christ" for nuns is now often only taken to have a formal meaning, it initially pointed out a real kind of experience.
The "form" of Christ in man merges with the masculine aspect of the soul (animus), as previously mentioned in the chapter about the baptism in the Jordan. This masculine aspect can enter into an "inner wedding" with the "feminine" parts of our psyche, in this case under divine circumstances. This can have an alchemistically changing effect even on the vitality and the body. The image of Mary can touch the feminine aspect of the soul (anima) in the same manner.
A way for men via Mary and/or M. of Bethany and M. of Magdala now suggests itself. However it is possible for either sex to take both the path of Jesus or thatof Mary, because from the soul to the hormones neither man nor woman is bound completely by the reaction patterns of their own sex, or has to remain bound to them. Some people, however, find the first way easier and others the second. But in the end, the inner entirety will become evident. In the Catholic Church the earlier practice of the adoration of the heart of Jesus and of the pure heart of Mary has almost been forgotten today. This inner development does not ask, for instance, whether one is a Catholic or not - and while possibly lacking in formal knowledge of Mary, but also not prejudiced, as is the case with many people through contact with the external worship of Mary.
Only those who take such a transforming path can succeed in developing "alone" without suppression. But this does not need to be a lonely path. From a position of greater inner freedom a relationship to the opposite sex would be possible or even more perfect.
In this context, that which we have received from father and mother needs to become integrated into one's (his/her) personality. Elements of depth psychology can indeed have a relationship to religious experience. Eugen Drewermann´s books are another way of looking at this. When looked at more closely, basic religious experiences might become apparent on a separate level, from which they affect psychological processes. Today there are tendencies to see religious search as "holistic vital impulse within all human beings, seeking the higher purpose of life, and searching for unlimited experience." See e.g.Hubertus Mynarek: "Möglichkeit oder Grenze der Freiheit", (German 1977). One needs to differentiate, however, between an unshaped, general spiritual impulse and a religious impulse more directly re-ligious (Latin: re-connecting), connecting oneself with the divine origin, the "Father", - which practising Christians find possible through Christ.
God, as the world’s greatest secret, is less likely to be penetrated by a single science, one kind of experience or a single phenomenon, - revealing at best single aspects; but by trying to accept several approaches and to view everything as a whole. This has only happened toa very small degree till now. If Christians used the alchemistic process in their way and therefore also used the left and right brain hemispheres together (today tried by many people), the "battles" between the theologians would end soon. The result would be "creative loving realization (recognition)". In spite of that it would still be possible to look especially at single aspects, but this would be recognized as such and not claimed exclusively. People would become more aware that they supplement each other.
He who is able to follow the universal principle of Jesus’ "Love Your neighbour as Yourself", is also able to achieve the same and more by that alone. He who strives for this simultaneous love of oneself and of his "neighbour", will note, however, that exactly this has to be learned first. The inner "becoming more complete" can facilitate his love.
(The question of the "miracles " of Jesus, starting with the wedding at Cana, is investigated later in a special chapter. Concerning the divine aspect of "Mary-Sophia" see later the chapter "The Whitsun event".)
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It is a good idea, immediately after the chapter about the "Wedding at Cana" (John 2, 1-12) to deal directly with the contemporary problems in the field of love. (You can find a more detailed extra page on the homepage/ "Questions, Answers...".)
Christ addresses people’s hearts and the chance they have of becoming whole, of becoming complete, which is the prerequisite for real freedom. He does not support the further falling apart of that in man which is already crumbling; no ecstatic experiencing of everything, but rather a new integration in the "wisdom of the heart".
Christ represents the responsibility of people for each other. However, he does not believe in "inherent necessities", of external forms or of overrating them, or even the abuse of the terms responsibility, faith and honesty for the veiling of envy, jealousy and "taking possession of s.o." For him it is all a question of the spirit which people act in. In marriage too, not everything is automatically alright, which is considered as unfavo(u)rable outside.
To love God and your neighbour as yourself also means to love yourself. This rule of Christ, superseding the prohibitive logic of the Old Testament, is a universal attitude that goes through all these three areas and combines them all (see Mark 12:33; John 13:34; Gal. 5:14; James 2:8). In this context charity is then something more than just instinctive care for relatives and so forth; however, although it does not exclude them - in a free way. Due to this role of man as a loving helper, wherever appropriate, self-love is not of an egoistic kind, but goodness of the heart, actually directed towards loving oneself as an instrument for serving others and/or God, including the body.
The highest love is unconditional love. Cf. even loving "enemies" Matthew 5:43-48 - which does not exclude wisdom
For contemporary Europeans etc. something of a transformation of sexuality can be experienced, especially then when two people meet first intellectually and psychologically during mutual enterprises, but then learn to deal with emanations of antipathy and sympathy. These things, not mainly, but among others, should be taken into consideration when seeking contacts which also make sense for the outside world. The unity on the physical level comes later and is not automatically a part of every friendship or meeting. And getting to know someone must not mean leaving the existing partner. But a loving mood goes with it. The power of the heart can attract sexual energy and one does not always have to work it off explosively, as so often happens today through cultural conditioning.
Sexual love -"Eros" - is a special case of universal love -"Agape". So this is not necessarily a contradiction. The new Encyclica "Deus caritas est" of Pope Benedict XVI accepts this too.
Many spiritual traditions teach a transformation of sexuality instead of suppression or continuous living it up, - which is more than Freud's "sublimation". There were also similar approaches in the Christian world which are missing today and need to be elaborated on again; the heritage of the minnesingers and troubadours portrayed this type of knowledge.
Since sexuality can cause subconscious involvement between people, most religions see it as a balancing act linked to a partnership in which both are able to handle the consequences. Those who want to avoid sexual activities before marriage , can do so successfully, if both people are clear about what they want and don’t want and support each other accordingly.
Jesus accepted this old approach, right up to the negative characterization of a covetous look for instance, at someone elses partner. But this does not necessarily exclude an enthusiastic meeting between two people who just met from happening more frequently than one may think. This is not always understood, even by the two people concerned: "When two or three meet in my name (i.e. "in connection with my spirit"), I am among them" (or, translated correctly too: "in them"). This does not require an official ecclesiastical gathering, no special preparation, but can come about everywhere where the "spirit of Christ" connects two people for any reason. To take this up, even if they are man and woman and if they like each other too (sympathy), to maintain in this case the clear consciousness that is the origin may be difficult, but it is necessary for the world. It need not be a question of partnership or of sex, but those concerned have to find out honestly what this is about if they want to master this situation. Sometimes the one moment "was it" already, if one was open for it.
The life of Jesus on earth already showed how amazingly unconventional he was. It may turn out that conventions are only necessary as long as "he is not among them".
A prerequisite for appropriate meetings between people, which one can improve oneself naturally, is a study of our own individuality including the "aura" and/or "charisma". Even as a couple, people still remain individuals and an absolute dissolution of the two people in the couple is not that which Christ wanted.
*) Mankind is a complex network, which may become clearer in the next chapters.
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In John 2, after the wedding at Cana the "clearing of the temple" is described. Jesus zealously drove the traders and money changers out of the temple with violence. Here he wanted to set a clear sign against the hypocrisy of the world, designating the temple as a place of worship and not as a place of mere haggling. In this situation he knew he could not expect anything of urban or clerical officials and so he used his own hands as the only one who still felt responsible "in his father's house". This was a non-violent act of social resistance. "To obey God rather than people" is Jesus’ unobsequious attitude in general . Also where he says: "Give to the emperor, what is the emperor's (and to God, what is God's)", there is no obsequious attitude as sooften wrongly interpreted, but rather the aim is to spare the disciples pointless friction with social powers irrelevant for them. Religion and politics have their own laws. To serve their fellow men and to want "the best for the city" is not servility either.
In this context the question of how to deal with emotions could arise, because not everyone's emotions are on such a high level as Jesus'. He lived continuously in "positive trembling before God" and compassion for people and his zeal were based on conscious good intention. In normal human beings nearly all emotions are initially mixed at least with unconscious stimulation - response mechanisms that vary biographically and vary in strength, but are quite similar in their basic pattern. Looking at this oneself, without being satisfied with the interpretation of others and to continue to find these mechanisms in our own reactions, to look at them and finally master them and/or to deliver them to God is a long learning process.
Although we are dealing here with the psyche, the usual psychological analysing and/or therapy procedures are not very appropriate for seekers of God and of truth.
Psychology can even stop us from developing spiritually if we have one-sided interpretation models in the back of our minds that seek to reduce psychological problems to those of sexuality and childhood moulding; furthermore, "causes" of weakness can become "justifications" for remaining how one is instead of stressing the human ability to develop, as mentioned by Erich Fromm. Where psychology stimulates looking into psychological processes and when the psyche / soul is seen as more than just a chemical-electrical brain function - which rarely occurs -, their study could also be a helpful bridge. This science would develop better if knowledge and/or contentions of alternative psychological schools were accepted as material for their own research. It does not usually help much to work on whole complexes of problems at one go. It would be more effective to first search for components of this complex; and to then distinguish whether it is a "beam in one's own eye" or a "splinter in the eye of someone else, who is responsible for it. Jesus and some Christian schools stress the "beam in one's own eye", because to look at one's own problematic deeds is more difficult, has to be learned and because one should start by correcting one's own mistakes; so hearing someone's confession has - besides the spiritual aspect - a therapeutical effect too. Psychological schools sometimes prefer the other point of view (viewpoint) as that of a victim. One may notice, that one finally looked at both. For instance eastern spiritual teachings would stress the connection between both sides in life as the source of "karma", fate.
Concerning the elimination of after-effects caused by difficult daily routines , a means brought to light again by R. Steiner could help, i.e. a daily retrospective, starting with the evening and looking back towards the morning. This makes it easier to be in the present again. This practice also facilitates a similar process after death, as reported from many "near-death-experiences".
It is also possible to produce a "mirror of the psyche", a list of our own negative qualities to be improved on and with qualities to strive for. One goes through this often, controlling one's own development - a well-tried practice used by mystics.
Psychological progress can have the effectof improving conversation between people too. People are less prejudiced and less likely to jump to conclusions when they themselves have become more transparent and been able to let go of burdens. When Jesus stresses the non-judgmental attitude and the importance of "what comes out of the mouth", he is not talking about an unfulfillable moral claim, but a request to begin learning. This may require to stop quarreling, take a break - see the chapter "The silence in the dessert" - and then having a frank talk with each other.
In this context there are European spiritual paths which include nerve or consciousness centers known in Yoga as "chakras" (Anthroposophy, Universal Life - not to be confused with the Universal Life Church -, and others). One cannot automatically describe these ideas as being non-Christian, as some churches would have us believe, but were already known to the Christian theosophists in medieval times (J. G. Gichtel*), and can now be recognized as really existing in each of us - just as the acupuncture points, especially well known in China, are not automatically "taoist", because these points and lines can be measured electrically and viewed histologically in human flesh
* Medieval picture from J.G.Gichtel.
In a broader context see also the extra page "...ethics".
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A lot has been written about the reversal of the values of (both old and contemporary) society brought about by the Sermon on the Mount. Some appreciate it in connection with social activities. Others try to invalidate an application to world affairs by the term "ethics of fundamental attitudes" - and favo(u)r the so-called "ethics of responsibility" with old-testamentary threats of punishment, of military and other types. Some simply attempt to live according to this sermon. Beyond Christianity the Sermon on the Mount is also appreciated (e.g. by Gandhi).
Seen from the viewpoint of the investigation of consciousness, it is clear that the Sermon on the Mount is directed in particular towards people who understand that consciousness can be more than intellectual analysis and grasp that life does not end with themselves. The "spiritual poor", who know that they know nothing (or not much) and who are willing to think in relative terms, to see that God knows more than they do and that he can teach them a lot in all things, they are blessed, the "kingdom of heaven is theirs". This attitude can prove to be a continuous and powerful step forward in one's development, more than any other attitude generally considered as "clever".
"Those who suffer" do not just have to bear their own fate alone - and therefore their part of the state of the whole instead of passing over everything carelessly . Some also help to bear the burden of persons in their context and finally the fate of nations and mankind. Instead of statesmen, these are often social movements these days. And who gives them the necessary compassion? Who prays for them, instead of always just for the powerful, famous and economically great?
The "meek" are most clearly those who are voluntarily meek (and not simply those who are afraid). They "shall inherit the earth" and only under their control can the earth be preserved and develop.
"Those who hunger and thirst for justice": - not envy, but the fair search for justice for themselves and for others opens people for what is "above" them. Sooner or later an answer will come, although not always as they had imagined. "The merciful " carry their brothers and sisters and fellow creatures up with them voluntarily and in the same way they are carried by God too.
"Those who have a pure heart" and who have noticed and put aside their intellectual eyeglasses and prejudices, "will see God". This is the more comprehensive meaning of the words "Do not judge".
"The -peaceful", also "the Peacemakers", in the sense of the peace prayer of Francis of Assisi, also let others recognize that another force must be at work here, than those forces that otherwise determine life. So those "will be called sons (and daughters) of God."
"Those who are persecuted because of righteousness", "theirs is the kingdom of heaven", and those who are defamed and persecuted by others because of Jesus are blessed too. This was often their feeling too, while their external being was suffering. This does not mean that suffering is a goal in itself.
Those addressed are also supposed to take up their roles as "The salt of the earth" and as "The light of the earth". Especially in this chapter he refers to the "laws" and the prophets of the Old Testament. He talks about that which had been right before his time and makes it fruitful in a new way for a new time, in which the laws themselves can no longer be in the foreground, but their source. A time in which every human being can re-create the inner principles of life anew.
He who "strives for the Kingdom of God, will get everything else". Also here it may be noticed, that indeed the level of intellectual thinking is not supposed to be destroyed, but opened, to be able to accept that which originates from a higher, spiritual logic. However, the speech is not meant to cause us to shun earthly "constraints" for the benefit of feasting in higher spiritual states of consciousness. Higher insights are supposed to be confronted with earthly consciousness and life until the world is converted. Clarity remains, or can only develop in relationship to man’s understanding of certain questions ranging from ignorance to speculation, presumption, theory and belief, finally ending in knowledge. That is an important basis for growth. That is different to that striving for bliss which can be found in some old spiritual schools of thought.
This higher level of thought portrayed in the Sermon on the Mount (see also next chapter) is especially addressed to people who want to do more than simply use it to reorganize their individual spiritual lives. The path is mainly addressing individual life, in which someone can search for a partner or for "closest ones", as described in the chapters "The baptism" and "The silence in the desert". The expansion of consciousness includes the level of masculine-feminine relations and feelers are stretched out in the direction of additional psychological interaction between several people. That was pointed out in the chapters "The wedding at Cana" and "…Love". Here the Sermon on the Mount appeals to this psychical and ethical level which again opens the way for the more comprehensive spiritual goals, capable of forming a community from relations of people. This corresponds, in a primitive way, to the relationship of sounds to intervals, of intervals to triads and of triads to the scale, which seems to be the real pattern for everything - the whole.
Extra window: the text of the
Beatitude* and further teachings of Jesus, with
annotations.
Seeing the crowds, he went up on
the mountain, and when he sat down, his disciples came to him. 2: And he opened
his mouth and taught them, saying:
3: "Blessed are the poor in spirit, for theirs is the kingdom of heaven.
4: "Blessed are those who mourn, for they shall be comforted.
5: "Blessed are the meek, for they shall inherit the earth.
6: "Blessed are those who hunger and thirst for righteousness, for they
shall be satisfied.
7: "Blessed are the merciful, for they shall obtain mercy.
8: "Blessed are the pure in heart, for they shall see God.
9: "Blessed are the peacemakers, for they shall be called sons of God.
10: "Blessed are those who are persecuted because of righteousness, for
theirs is the kingdom of heaven.
11: "Blessed are you when men revile you and persecute you and utter all
kinds of evil against you falsely on my account.
12: Rejoice and be glad, for your reward is great in heaven, for so men
persecuted the prophets who were before you.
13:
"You are the salt of the earth; but if salt has lost its taste, how can it
be made salty again? It is no longer good for anything except to be thrown out
and trodden under foot by men.
14: "You are the light of the world. A city set on a hill cannot be hid.
15: Nor do men light a lamp and put it under a bushel, but on a stand, and it
gives light to all in the house. 16: Let your light so shine before men, that
they may see your good works and give glory to your Father who is in
heaven."
(Here Jesus speaks to those who are willing to leave the usual, egotist thoughts of human culture.)
...22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca! (empty head)' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of the Gehenna (hell)".
23 If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 25 Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 26 Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny.
27 "You have heard that it was said, 'You shall not commit adultery;' 28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. ...
In 22-28 Jesus stressed, that now besides the deeds, the words, feelings and thoughts are important too. (But in 28 the topic is the -possibly married- woman and "to lust" after her - and not any kind of interest in a woman or man.)
34 But I tell you, don't swear at all: neither by heaven, for it is the throne of God. ...
38 "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 39 But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. ... 41 Whoever compels you to go one mile, go with him two. 42 Give to him who asks you, and don't turn away him who desires to borrow from you.
43 "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 45 that you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 46 For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 47 If you only greet your friends, what more do you do than others? ... 48 Therefore you shall be perfect, just as your Father in heaven is perfect
(The recommendation to leave the circle of violence and counter-violence does not mean, that the evil is o.k. It is a way to be stronger than the evil, from the viewpoint of the spirit.)
6:4
...so that your merciful deeds may be in secret, then your Father who sees in
secret will reward you openly. ... 6 But you, when you pray, enter into your
inner chamber, and having shut your door, pray to your Father who is in secret,
and your Father who sees in secret will reward you openly. 7 In praying, don't
use vain repetitions, as the Gentiles do; for they think that they will be heard
for their much speaking. 8 Therefore don't be like them, for your Father knows
what things you need, before you ask him. (The Lord's
prayer follows).
...14 "For if you forgive men their trespasses, your heavenly Father will
also forgive you. 15 But if you don't forgive men their trespasses, neither will
your Father forgive your trespasses....
17 But you, when you fast, anoint your head, and wash your face; 18 so that you
are not seen by men to be fasting, but by your Father who is in secret, and your
Father, who sees in secret, will reward you.
19 "Don't lay up treasures for yourselves on the earth, where moth and rust
consume, and where thieves break through and steal; 20 but lay up for yourselves
treasures in heaven, where neither moth nor rust consume, and where thieves
don't break through and steal; 21 for where your treasure is, there your heart
will be also. ... 24 You can't serve both God and Mammon. ...
26 See the birds of the sky, that they don't sow, neither do they reap, nor
gather into barns. Your heavenly Father feeds them... 31 Therefore don't be
anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will
we be clothed?' 32 ... for your heavenly Father knows that you need all
these things. 33 But seek first God's Kingdom, and his righteousness; and
all these things will be given to you as well. 34 Therefore don't be
anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own
evil is sufficient.
(Jesus stressed the priority of the soul and of being in present time).
7:1
"Don't judge, so that you won't be judged.... 5...First remove the beam out
of your own eye, and then you can see clearly to remove the speck out of your
brother's eye.
6 "Don't give that which is holy to the dogs, neither throw your pearls
before the pigs, lest perhaps they trample them under their feet, and turn and
tear you to pieces.
7 "Ask, and it will be given you. Seek, and you will find. Knock, and it
will be opened for you. 8 For everyone who asks receives. He who seeks finds. To
him who knocks it will be opened. ... 12 Therefore whatever you desire for men
to do to you, you shall also do to them; for this is the law and the prophets.
7:1-2 advices to put aside one's prejudices. This is a prerequisite for finding the truth of the spirit.
7:13
"Enter in by the narrow gate; for wide is the gate and broad is the way
that leads to destruction, and many are those who enter in by it.
15"Beware of false prophets, who come to you in sheep's clothing, but
inwardly are ravening wolves. 16 By their fruits you will know them...
17...every good tree produces good fruit; but the corrupt tree produces evil
fruit. ... 21 Not everyone who says to me, 'Lord, Lord,' will enter into the
Kingdom of Heaven; but he who does the will of my Father who is in heaven.
24 "Everyone therefore who hears these words of mine, and does them, I will
liken him to a wise man, who built his house on a rock. 25 The rain came down,
the floods came, and the winds blew, and beat on that house; and it didn't fall,
for it was founded on the rock. 26 Everyone who hears these words of mine, and
doesn't do them will be like a foolish man, who built his house on the sand. 27
The rain came down, the floods came, and the winds blew, and beat on that house;
and it fell--and great was its fall."
Other
teachings of Jesus: The appeal to everyone
Mark 1:14-15 (Matthew 4:17-22; Luke 5:1-11; John 1:35-51) Now after John
was taken into custody, Jesus came into Galilee, preaching the Good News of the
Kingdom of God, 15 and saying, "The time is fulfilled, and the Kingdom of
God is at hand! Repent, and believe in the Good News."
* (Matthew 5:22 - 7:27 and 13 from the free "World English Bible" of ebible.org)
The Lord's Prayer (see Matthew 6, 7-15).
Our father in heaven.
Hallowed be Your Name.
Your kingdom come.
Your will be done on earth as it is in heaven.
Give us today our daily bread.
Forgive us our debts,
as we also have forgiven our debtors.
And lead us not into temptation*,
but deliver us from the evil one.
(for Yours is the kingdom and the power and the glory for ever. Amen )
*) More exactly one might
translate like this: "And lead us, that we don't fall into
temptation". God is not the temptator. But he is the highest one above all,
above the good and the evil; therefore one can invoke God for nonadmission of
temptations; or for the right guidance, when someone is already experiencing a
temptation.
Some more places in the New Testament concerning prayer: Matthew
18,19-20 - praying with tweo or three "with Christ among (or within)
them". John 4,23-24 - praying "in the spirit and in the truth" .
John 15,16 - praying "in my name to the father", that means in
conscious connection with Christ. John 17 - the prayer of Christ himself for his
disciples. In the main text of "Ways of Christ" you find explanations
concerning prayer in the chapters: "The baptism...", "The silence
in the desert", "The Sermon on the Mount", "The question of
the miracles", "The first Whitsun event", "John's
Revelation"....
To pray is effective - if what is wanted, is ethical; but it is up to God's
higher wisdom, what is fulfilled in the world, and how it is fulfilled.
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Many of Jesus’ deeds are the symbolic external signs of the inner "transfiguration", starting from the conversation with Nicodemus (John 3), continuing with the Sermon on the Mount, right up to the cure of a person born blind and the feeding of the 5000 on the mountain. This transfiguration is partially related to the eastern term great enlightenment. The human spirit is enlightened. However, that refers here to a closer connection with God and his spirit. God is understood here not only as the absolute principle, but as a being too, being real for Jesus and those who follow on his way.
Just "positive thinking" - if not egoistic, not megalomaniacal and without technical manipulations - could indeed change thoughts into a state more close to what comes from God. It might open us for God this way. However, the literature of this school of thought has not discussed this carefully enough. and that can often lead to self-deception.
Anyway, this is not yet "Transfiguration". Transfiguration does not simply add positive affirmations to the confused variety of mental "programs" all people own, so that in total a surplus of positive ones arises - which is a possible exercise. But Transfiguration unravels everything by an ability to look at the spiritual origins, made free of distortions of the mind and of misleading emphasis. A higher divine order in everything becomes visible. Regarding this kind of maturity, it is a higher level of the psychological cleaning process mentioned in the chapter "The holy zeal". From a more basic level of insight everything becomes clear. Direct recognition or insight is not thinking; it just comes, with or without thinking. It cannot be forced and makes us free. The world of thought does not need to be suppressed any longer in order to achieve higher wisdom, as some other schools of thought have attempted.
Our thinking is freed from instinct-like reaction patterns and the controllable analytical and synthetic thinking becomes more easily a tool of higher reason. Then one understands too, which behaviour may be suitable in which circumstances.
One can assume that Christ himself did not have to eliminate all that dullness, which separated the normal human being from this level of consciousness. Nevertheless he must have also experienced an increasing level of clarity. Later, in the so-called high-priestly prayer, he asked for that clarity which he had had with God before creation.
Extra window: quote from the bible.
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Jesus did not act in order to satisfy anyone’s thirst for sensation. Neither did he act to force people to believe through external events. His entire path was guided by an inner clarity that told him what he had to do in each case - and not "because of this or that circumstance, in order to achieve this or that effect". Cures were often "signs" that stood for something larger and more fundamental. During the healing of the person born blind at the Sabbath Jesus answered, that the reasons are not sins, "but that the works of God be seen". (John 5, 6-9; John 6; John 9, 3 ...).
At the same time, a disruption of obsolete ways of thinking and a pondering over the deeper importance of such actions were definitely desired side effects. Jesus recognized the fact that there are people who need to be able to monitor, count, measure and weigh as in the case of Thomas, who represents "the scientific type" among the disciples. When he got the opportunity to test whether in fact Jesus Christ was standing in front of him, Jesus said: "Be not unbelieving, but faithful" (John 20, 19-29). Jesus wanted Thomas to apply his new experience by pondering so honestly and deeply that the root of his doubt disappeared and something dawned on him. The fact that Jesus still had to say this afterwards, does not mean, that Thomas was a sceptic, now "slain" by the external reality and "forced to believe", even by fear of punishment. It rather means that even after that, Thomas kept his ability, to reach new convictions autonomously . This kind of dealing with facts and thoughts is not condemned here, as some interpreters misunderstood because of lacking knowledge of human consciousness. In spite of that, Thomas still had to learn that there are other ways of convincing oneself apart from considering the physical facts.
Jesus knew what was right for Thomas. He did not want to force anybody. That would have been too much like a court and there is no intention to provoke him into refusing something that he was not mature enough to decide on.
It is worth reading the "St. Thomas’ Gospel" too. it is an apocryphal collection of precise quotes of Jesus, no matter if it was written by Thomas himself or not. This text was also accepted by spiritual Christians in Egypt and elsewhere, but not by some teachers of the early Church.
Correspondingly the "miracles " of Jesus were not the main point of his activity either. Often he only did it in order to help, after being asked, without crowds gathered, and he "threatened" people not to tell anything.
When today, however, theologians and others from the school of Bultmann's "theology of demythologizing" still try to explain away these miracles as symbolic descriptions, it is clear that they are simply adapting their ideas to the mechanistic view of the world and human nature usual in the 19th century and that they did not even take later scientific activities into consideration. Later trends in quantum physics, in biology and biophysics, innatural healing and parapsychological investigations, in astrophysics and so forth have long since reached a stage of development that remove the "inconceivability" of biblical events. This does not have to represent a search for a "proof of the existence of God": other levels of perception would be responsible apart from the scientific ones.
One thing that remains correct on this theological school is that it does not consider a scientific verifiability as a necessary condition for having faith.
The time of one-sidedness, of the old French "philosophy of enlightenment" is over. Also scientists are now able to have faith without becoming schizophrenic. In a time where the people do not hesitate to believe the facts known from parapsychology, such as individual abilities to bend spoons from a distance - in spite of some charlatans enough facts remain. It would be absurd to deny such abilities in the case of Jesus Christ. Jesus worked for other reasons and not simply for the fun of bending spoons, Today however, many different experiences suggest that Jesus was actually able to penetrate all natural forces - and that it is just important in the present time to contemplate this phenomenon; for our contemporary view of human nature, for a holistic, integrated, or Christian healing and so on. Such a spiritual viewpoint of Jesus is not contrary to the perception of Jesus as the "Son of Man", who wanted to give a visible example for the individuals and their social relations or the community. Often, it was only this apparent contradiction that led to the refusal to accept the "miracles ", because those concerned then think they have to ward off wrong tendencies that lead away from a human and social Christianity. In reality, it would take both of those things to show an approximate picture of the real (constructive) "radicalism" of Jesus and his connection to the will and therefore also the power of the creator.
Looking at the healing activities of Jesus we can also study another specific aspect of his teachings. He not only refers, as some healers of the present, to "cosmic energy", that they feel running through themselves, but he also refers to the belief in becoming healthy through him, ultimately by God through the visible person of Jesus. The energy is not an abstract force here; at the same time it is an effect of Christ’s being. For example, in the eastern Yoga, energy is often considered as something isolated. Today healing can also be accomplished in the initial sense by prayer and with regard to that innermost part of the human being, connected with Christ, who wants people to be healed and become more complete, - who then can do even "greater things than he" (John 14,12-13).
But the spiritual healing itself and the psychological and spiritual advance combined with that still depend on God’s grace, which no one can force, no matter how much we try to prepare for it.
Concerning the "gifts of the Holy Spirit" see also 1. Corinthians 12, 7-11; Acts 2, 17-20; and the chapter "The Whitsun event" in this book.
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From the beginning of his teachings to this step Christ redefined all those levels of the human beingwith which the ancient mystic schools had been struggling for thousands of years. This enabled the "super-conscious" inner self to manifest itself in the life of the body, the psyche and the mind of every human being who follows the way. On the other hand, the ability to clear, to integrate, and to expand increasingly deeper and older parts of the subconscious becomes increasingly apparent.
The ancient Egy