Who is Jesus Christ?

It is once again the Christmas season and while “Who is Jesus Christ” is a question one can ask at any time, it seems especially appropriate this time of year. Millions celebrate Christmas, whether religiously or only just socially. The life of the man who became known in history as Jesus Christ has influenced, nay, changed the course of the history of the western nations. His life has certainly affected every continent on this earth to some degree, better or worse, according to one’s point of view.

So, like, “Who is this guy?” Jesus himself asked his own disciples that question, according to the New Testament. Reading behind the lines of that report one can easily feel the disciples looking down and shuffling their feet nervously, fearing to get the wrong answer. Since Jesus actually asked “Who do men say I am?” some of the disciples felt to venture responses on the basis of what they had heard others say, rather than offering their own opinion. And their answers are revealing. One response is rather ignorant saying “John the Baptist!” I say “ignorant” because John was Jesus’ older cousin and had only recently been murdered by King Herod. So, even assuming one believes in reincarnation, that would have been well-nigh to impossible.

Others responded with the names of some of the Old Testament prophets (e.g., Jeremiah). Why this aspect of the dialogue (which reveals that reincarnation was widely accepted and that Jesus made no attempt to deny or correct it when given a perfect opportunity to do so) hasn’t been noticed by Christians is an example of precisely what Jesus himself was frequently quoted as warning his listeners that his deeper teachings were “for those who have ears to hear.” (I have read that scholars have discovered that the doctrine of reincarnation had been taught for the first several centuries of Christianity but was intentionally removed in the fourth century A.D. Prior to that, one of the early teachers of Christianity, Origen, confirmed that the doctrine had been taught since apostolic times. Jewish scholars, too, can attest to the long-standing debate regarding its validity.)

Returning to our topic, it was, famously, Peter (bar Jonah, the “Rock”) who declared the true nature of Jesus: “Thou art the Christ, the son of the living God.” On other occasions, Jesus publicly declared “I and my father are one.” He alternated between referring to himself as “the son of man” (presumably a reference to his physical form and personality) and “the son of God” (presumably a reference to his divine nature). He further declared that “Before Abraham was, I AM.” By this shocking and seemingly blasphemous statement, he is saying that his spirit, being one with God, has, existed since all eternity, with God. But, now, just his soul? Or?

Now, let’s pause, after all, I am mostly just quoting Jesus himself. For that, you can read the New Testament yourself. Why, however, is this question, “Who is Jesus Christ?” a useful one to ask? Because the answer implies as much about whom you are as it does about Jesus.

Was Jesus Christ a special creation of God? Is he therefore unique and uniquely separate from the rest of humanity, despite his human form? Was he, then, like some spiritual alien? Did God Himself incarnate into the body of Jesus? (If so, who was minding the store for thirty-three years?)

When challenged by his self-styled tormentors, the scribes and the Pharisees (keepers of the Hebrew law), Jesus quoted back to them a phrase from their own scriptures (Jesus, mind you, was a Jew and he knew his Bible, too): “Do not your scriptures say, ‘Ye are gods’?” In reference to the many miracles Jesus is reported to have done, he told his disciples that they would do these and more, for he was soon to return to his father.

The beloved disciple, John, whose gospel stands apart from the other three evangelists for its impersonal presentation of the nature of Jesus, describes Jesus as the “Word made flesh and dwelt amongst us.” He states that the Word is God and is the co-creator of all things. Jesus is thus more than the human being whose life and teachings are described in the New Testament. But is he uniquely so? John the Evangelist goes on to write that “As many as received him to them give he the “power to become the sons of God.” 

Here then we see clearly and profoundly that Jesus was not uniquely different than you or I. It must be added, that to “receive him” must go beyond belonging to a church, being baptized with water or through mere intellectual or emotional assent. Whatever it is must be very powerful and life changing.

John is saying nothing less than we, too, are potentially sons of God as Jesus was “one with the Father.”

This teaching of our oneness with Jesus’ divine nature permeates the original teachings of Jesus in the early formative years of Christianity. The term “body of Christ” was used to describe both those who followed his teachings (and, in other contexts, all people) and to describe the sacrament of sharing bread and wine as symbols of the Christ presence in all creation and in all souls. That Churchianity later arose to make that an exclusive teaching is hardly a surprise given the exigencies and limits imposed upon it by history, culture, consciousness and circumstances.

The mystical saints of Christianity, however, attest in various ways to this universality, to this truly “catholic” teaching. St. Thomas Aquinas and later St. Theresa of Avila experienced the “formless Christ” as the eternal light that “lighteth all men” and which creates and sustains all things since the beginning of time. Their very experience of this formless Christ is testimony to its being our very essence (indeed, the essence of all creation!)

Now if you want to stop reading here, I’d forgive you. From where we, as westeners and Christians stand, we are not so shaken thus far in anything I’ve written (unless you are a dyed-in-the-wool believer). But from where Jesus stood, he was crucified for his unforgivable audacity in revealing himself as “the son of God.” 

We can’t fully appreciate how revolutionary this was, unless we are perhaps Jewish or Muslim.

Judaism (and later, Islam) represents a monotheistic tradition for which the appearance of a human being claiming to be God is the height of blasphemy. Insofar as the apostles were good “Jewish boys” they had an uphill climb to make. In the pagan cities of the Mediterranean, it was tough enough to sell a new religion based on the story of a poor Jew who died on a cross at the hands of the Romans and who was resurrected from the dead (not your usual, every day experience). But in some ways that line was easier with the pagans who believed in all sorts of things (after all Augustus was proclaimed a god, too!). But, for the boys back home in Judea, this was a tough sell. It’s hardly a surprise that Christianity ended up going its own way.

he idea that the Deity could incarnate as a human on earth required an entirely new understanding of creation and God’s role in it. This, in part, is what made Jesus’ teachings and message so revolutionary in its times. In fact, however, it is far more oriental in its message than we can possibly appreciate. I’m not about to write a book, so I won’t elaborate on that statement. Suffice to say that a broader understanding of divinity was needed. No longer would God be “wholly other” and outside human history except as He interjected himself through his messengers, the prophets. It was bad enough that Jesus took on the religious establishment of his time to expose their pusillanimity and hypocrisy in holding to the letter of the Mosaic law and not its spirit. 

But to declare the presence of God in human form would require the birth of a new religion that would change the world and, ironically, would, in fact, overthrow the Roman rule (which the Jews themselves yearned for). It would give birth to a new understanding of creation itself, though this was to take some time to formulate and articulate.

I will reserve a separate blog article on the teaching of the Trinity, for the triune nature of God has been taught in India since time immemorial and the fact that this teaching appears in early Christianity is no coincidence for its reflects this new and deeper understanding that Jesus came to initialize. But for now, during the Christmas season, let me say that we, too, are potential “Christs” and may only need to awaken, and then to perfect, this realization. It is on the basis of the recognition that we are all children of the One God that we can truly celebrate the Christmas spirit of giving and sharing.

Blessings to you this Christmas,

Nayaswami Hriman

The above is based upon and inspired by the teachings of the modern Yogi-Christ, Paramhansa Yogananda and the writings of Swami Kriyananda, a direct disciple and founder of the worldwide work of the Ananda communities. For additional reading, see “Revelations of Christ,” by Swami Kriyananda, available from Crystal Clarity Publishers, Nevada City, or the East West Bookshop nearest you.

Are You Breathing?

In the chapter on Kriya Yoga in the classic story, Autobiography of a Yogi, Paramhansa Yogananda declared “The ancient yogis discovered that the secret of cosmic consciousness is intimately linked with breath mastery. This is India’s unique and deathless contribution to the world’s treasury of knowledge.” http://www.ananda.org/autobiography/#chap26

The meditation technique of focusing upon the breath is found throughout the world. Concentration is the fundamental and universal constant of all meditation techniques. Meditation is a form of concentration upon any object:  outward, inward, gross or subtle. Paramhansa Yogananda defined meditation as “concentration upon God or one of His aspects.” But in this statement, he was holding up the goal of meditation (at least as meditation) whereas the techniques of meditation begin with concentration upon a single object. To experience a free 10 minute online guided meditation visit http://www.AnandaWashington.org 

Besides focusing on the breath, one can concentrate upon mental images such as a deity, one’s guru, a lotus (or any object of nature), a white (or blue) light, a mantra or word formula, sounds and on and on. Deeper in meditation, one may be counseled to focus on inner experiences such as the spontaneous appearance of subtle sounds, light, color or movements of energy or feeling  (“prana”) in the physical or astral body.

The appeal of focusing on the breath has several advantages. One, it’s obvious (everyone can feel his own breath), and two, it’s ubiquitous (everyone breathes). But there is a more important reason and it is much deeper than these two. (Compared to the most common alternative objects of meditative concentration, watching the breath is much easier. Few people can hold a mental image of any kind for very long and only more experienced meditators can hold steady to their inner sight the subtler aspects of the inner astral world.)

For us, living in a physical body, breath is life itself. We breathe, we live; if we don’t breathe, we die. The breath connects and holds our consciousness (self-awareness) to our physical body. The yogis demonstrated long ago that it is possible to suspend the breath cycle and live, indeed, perhaps forever (although in suspended animation). (Why live forever in such a state, however.) Such demonstrations have been repeated, even in modern times, to the observation of skeptics and scientists alike (oh, there’s no difference, you say?). Saints — even in the twentieth century — both east and west, have similarly proved that one can live without food or water. The point isn’t that anyone should live either in suspended animation (which is pointless) or without food and water, which would deprive much of humanity of the means of supporting themselves. The point is that the real Self is not limited by the body or by dependence upon material sustenance of any kind, including the breath.

You see, the breath is the link between the mind (consciousness; soul, spirit) and the body. The ebb and flow of breath sets up the out and in, push and pull, back and forth motion by which we are kept in constant flux and reaction to the input of the senses and to our mental reactions (emotional and cognitive). This in and out motion of the breath sets up and makes possible our interaction through the senses with the world of objects around us. This world of objects is also in constant flux: the sun, moon, stars, the wind, the tide, night and day all have their motions which never cease. The breath sends Life Force to and from the senses; it sends energy out into activity based on necessity or interest, and away from activity in search of rest or in rejection. As all atoms, molecules and light are in flux, it is only by becoming part of the flux can we experience this dream world as being apparently real. 

More important than this, however, are the oscillations of our reactions — like and dislike, fight or flight. It is our reactions that bind us and cause our identification with change to seem so real. We inhale as we embrace (mentally or otherwise) a positive response and we exhale as we reject or withdraw in reaction to outer stimuli (or thoughts and mental images). 

By going to the very foundation of this oscillation — the breath cycle itself — we nip the reactive process before it can even encounter an object (sensory or mental). Thus by meditation upon the breath we gain control over its fluctuations. By the act of concentration upon the breath, we slow the breath. Because the breath, as such, forms the basis for but does not contain within itself any character, color, or reactive quality in and of itself, our focus upon it is devoid of any further reactive tendencies (which are then calmed as a result). As the mind empties itself of reactive feelings and images and as the body is relaxed into stillness (shutting down or off the senses), the breath automatically slows and subsides towards perfect stillness. 

A steady focus upon any object will gradually cause that object to vanish from sight. Try concentrating upon a candle, or the smell of incense, or the touch of an object: in all cases motion is necessary to perpetuate the awareness of the sight, smell or touch as belonging to a distinct and separate object. Everyone has had some experience with staring off into the distance, or daydreaming to the point where objects of sight or hearing no longer intrude upon the mind.   Sleep itself is the most obvious daily experience whereby the sense “telephones” are turned off and we lose contact with the senses and their objects. We are yogis every night. Unfortunately, we are only dimly aware of our state of sleep, though we always know how well we slept and when we sleep well we know that we enjoyed it.
God, in the Bible, in the Old Testament, declares: “Be still, and know, that I AM GOD.”

While any act of deep concentration will slow down the breath and heart rate, the breath is, itself, the primordial cause or vehicle for our involvement with the senses and the world around us. It is fitting, therefore, that our concentration be upon the breath itself. To perceive the subtle substratum of energy (and then later, the even finer substratum of consciousness) which forms the building blocks for the seeming separateness of material objects, the motions of breath must cease. “When motion ceases, God begins” Paramhansa Yogananda taught. Fortunately for meditators, even slowing the breath brings intuition and re-vitalization of tissues, cleansing of negativity, and clarity of mind.

Focusing on the breath requires no complex belief system, which is another reason for its popularity and universality. It requires no religious affiliation as breathing is as universal as the human body!

That having been said, it is a mistake to think that ethical behavior, compassion, wisdom, or devotion are unnecessary. The simple fact is we need a reason, a motivation to engage in the practice of meditation. Except for peak moments (a crises, public speaking, extreme sports, artistic inspiration, or brain surgery), deep meditation requires more concentration and will power than anything else most people do during a typical day. Wisdom and devotion provide the rocket fuel needed to boost our energy to withdraw from outward and restless activities in order to go within and rise upward to the brain through the subtle spinal centers known as the chakras.

Both the relatively passive techniques of “watching” the breath and the more concentrated techniques of breath control (including advanced subtle techniques such as kriya yoga) are powerfully effective and well suited to the technology and results-driven values of this culture and this age.
Blessings to you,

Nayaswami Hriman

What was the Star of Bethlehem?

This morning in the pre-dawn night I was walking to the meditation room at the Ananda Community, Lynnwood and beheld the very bright morning star in the southeastern sky. I suppose it was Venus, but my ignorance on stars being unplumbed, I couldn't truly say. Like the Star of Bethlehem (as I imagine it), this star was so bright, hopeful, and comforting in the cold winter darkness.

I doubt any 21st century person would even bother to consider that some "star" grazed along the night sky guiding three very wise persons from the east (going west) to Palestine to a lowly stable in a nondescript village on the edge of a desert!

In 1976 I visited a planetarium in Calcutta and watched the feature show which asked "What was the Star of Bethlehem?" I guess they could roll back their star charts and program the sky to look like it might have on that starry, distant night long ago. Well, they didn't come up with much but it was a good show.

As I look around at the cars along the freeway, the shoppers at the mall, the families in the grocery store, and the faces from all nations and races which surround me in this bustling international community of Seattle, it's easy to imagine that the star of Bethlehem is not a pressing issue with anyone.

The point is that most people seem to have an instinctual sense of what's important. That's different than wisdom but it's good enough for survival. I doubt even churchgoers fuss much over whether they believe each and every dogma propounded to them by their respective churches.

Maybe the Star of Bethlehem, like the virgin birth, isn't all that important as to the facts. Maybe the specialness of Jesus Christ is accepted enough two thousand years later as to not make these stories as important to modern people as perhaps they were to the nations of the middle east and the Roman empire!

Owing to the inheritance of Christian dogma that so strongly asserts that Jesus is the son of God, there's little issue with his acceptance as a "super-saint" of some sort, or, ok, then, as the son of God, even. What's not digested, accepted, or even contemplated is the implications of Jesus' life and state of consciousness upon our own. Oh, I don't mean simply to say that Jesus' life and teachings should inspire us to be better and more saintly.

No, I mean something deeper, something profound, and life changing. Jesus himself spoke of his second coming. Many Christians teach or believe that Christ will appear on earth in much the same way the Jews of Jesus' time expected a Messiah to appear on the scene and drive away those pesky Romans!

But I suspect no Jesus Christ is about to appear in the clouds ready to scoop up the faithful in a rapture to heaven. Fortunately most Christians probably don't bet their life's retirement funds on that happening anytime soon. Indeed, no more than they grapple anxiously with whether the Star of Bethlehem really did prance around the Middle eastern sky like some traffic-directing dirigible.

No, the time has come for something else. Something to wake us up. And, no I don't mean the end of the world or Martians or anything so Hollywood-ish. What Paramhansa Yogananda taught is that the "second" coming of Christ takes place when a divine awakening is born in our own hearts and within our own consciousness. The seed which gives birth to this infant Christ-child is contained in our soul's memory of its divine nature and is "fertilized" or "watered" into new life by the teachings and living spirit of a Christ-like soul who can truly say "I and my Father are One."

Jesus declared that "Before Abraham was, I AM." Thus any claim to be the only begotten son of God must not be limited by any particular human form, including that of Jesus who, in his human, bodily form, called himself only the "son of man."

The implication for devout Christians of seeing that Jesus, son of man, was also a God-realized son of God who partook in a universal Christ consciousness which is part of the Godhead (Trinity) and which therefore has existed since the beginning of time, opens the doorway to acceptance of the appearance of Christ consciousness in many forms down through the ages. Buddha, Krishna, Rama and who knows how many countless others could also say (in fact DID say), with Jesus, "I and my Father are One."

The first chapter of St. John's gospel describes Jesus (without even naming him) as the Word ("which was [in the beginning] with God, and was God."). There can be no doubt directly from the New Testament that this consciousness far transcends any limitation the intellect might place upon its appearance in any single human being, just as God, Infinite, is in no way limited by any aspect of His creation or of his triune nature.

We have here something so profound, both personally life changing and culturally revolutionary, that though it may be many years before its implications become generally understood and visible, it is bound to change the course of history. And none too soon, either! Christianity is in desparate need of a revival. Christians desparately need a way to escape the confining limitations of dogma which separate their sympathies and acceptance of people of other faiths. Christian countries which once dominated the world are now in retreat as a rapidly growing tsunami of other faiths and cultures rises on the tide of a new world order.

Coming from the east to the west with the wisdom of the ancients, Paramhansa Yogananda is a wayshower to the healing of the nations and the survival of the planet. No mere intellectual affirmation of religious or cultural equality can supercede the barriers of deeply and long-held faith. Not until that faith (and other faiths) receives the redeeming grace to have eyes to see and ears to hear the Savior's voice in many forms and in many lands, can we of earth meet each other on equal grounds, true to our past but embracing our future, and our self as our very own Self.

More than this, even, is what it means to you and I. Through the living touch and spirit of any such son of God, we, too, can reawaken to the realization that we, though for incarnations prodigal children, are no less God's very own and heirs to His consciousness (of Bliss, of Christ-mas joy).

God is not dead. Jesus is not dead. The Christ dwells, however latently, however unknown to us, in each one of us. Through our conscious, willing, creative and whole-hearted giving of ourselves, ("Thou shalt love the Lord thy God with all thy heart, mind, and strength.") we can give birth to an infant Christ in our hearts. This infant can grow as our attunement grows and as we dissolves the countless threads of attachment, desire, and self-identification that comprises what we call our ego.

This in fact was the good news which Jesus (and all God-realized masters) proclaim. As the Hindu scriptures teach, "Tat twam asi" (Thou art THAT!). The star of Bethlehem was described as HIS star. It is also OUR star: the five pointed, brightl beacon of light outlines the five points of the body (arms, legs, head) as we are indeed "made in the image of God" (Genesis). As Jesus was born of a virgin, so we too are born of the pure light of God. As Jesus ascended the ladder of Self-realization through countless lifetimes, we, too, can ascend by truth and grace.

Christmas blessings to all,


Hriman