Hidden in Plain Sight—The Mantra of Jesus Christ by sarah fahy

Hidden in Plain Sightâ&#x20AC;&#x201D; The Mantra of Jesus Christ

Introduction What follows are 18 reflections on the words and teachings of the Christian gospels. While commentary has been written for two thousand years on these texts, in the recent past a new light has been shown on Western religious thought. In America it came from people like Emerson and Whitman and Aldous Huxley looking toward the transcendental. We have been given Indian spiritual insights through English speaking Hindu monks, like Vivekananda, as he addressed his “Sisters and brothers of America.” This influx has allowed new perspectives on gospel texts that, as Huxley argued, suffer from “a kind of reverential insensibility, a stupor of the spirit, an inward deafness to the meaning of the sacred words.” We will read the words of the Gospels that speak directly of Christ’s spiritual lineage, reincarnation and practice of meditation. We will meet his new teaching of training the mind and heart to see God and living a life in accordance with the two great commandments—glory to God and compassion to all.

Meditation is the practice of “glory to God”. Meditation is not now new to the West but the common understanding of it, like its companion science of yoga, is far below the real nature of the practice. Many things can be likened to meditation but real meditation is the repeating of a name of God, called in the East a mantra. While Indians celebrate the many names of God, and use many mantras, not all mantras produce the same effects. When the highest level of spiritual teacher, a Christ, a Buddha, a Krishna, incarnates they come to re-establish spiritual values that benefit mankind for thousands of years. They do this through a simple teaching, and for their true disciples an even simpler gift—a word that guides them to the Kingdom. Christ gave his disciples this word and it remains preserved, as he spoke it, for us in these gospels. It is the good news. Glory to God, compassion to all.

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I think it’s fair to say that the first commandment “glory to God” is on life support in the West but the second “compassion to all” is alive, well and thriving. Christ says that the “second (compassion) is like it”, meaning the first—“glory to God”.

Table of Contents Chapter 1: Under the Fig Tree—Sons of the Prophets

Chapter 2: Angels of God—The Descending Dove

Chapter 3: Angels of God—The Ascending Fire

Chapter 4: The Old and the New Tradition—What manner of Spirit?

Chapter 5: The Gathering of the Twelve

Chapter 6: The Great Commandments

Chapter 7: Sowing the Word- The Kingdom of Heaven

Chapter 8: The Mind of God 16 Chapter 9: Prayer 17 Chapter 10: Men and Deeds—The presence of the Ever-present

Chapter 11: Women and Deeds 21 Chapter 12: Marriage 23 Chapter 13: Faith and Belief 24 Chapter 14: Fellowship 26 Chapter 15: Children of the Kingdom

Chapter 16: The Word 28 Chapter 17 The Cross 29 Chapter 18 Ye are Gods 30

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Chapter 1 Under the Fig Tree—Sons of the Prophets In the beginning was the Word —John 1 (1) In the East the word is Om, supremely sacred to Hindus and Buddhists. Out of the Jewish lineage came Christ who would start a new tradition of prayer and work, with a new word, the name of his Father.

And the word was with God, and the word was God —John 1 (1) Christ came from a group called the Sons of the Prophets, mentioned in Kings II of the Old Testament. They were students and teachers of the prophetic tradition. The student was initiated by his teacher and given a specific name of God to repeat as his spiritual practice. Those in “outer” Judaism refrained from direct use of the names of God because of the powerful effects. The power of the word that was God’s name was such that it could “Make straight the way of Lord.” The word allowed energy to rise in the devotee that would activate and empower centers called the seven stars by the Prophets and the seven chakras in the East. As this energy activated the stars, the devotee might release unusual powers. Elijah and Elisha are two of the most famous and potent of the Old Testament Jewish prophets. They performed numerous miracles including raising people from the dead. In the Old Testament book Kings II, Elijah is told by the “still, small voice of God” that Elisha is his chosen successor. Elijah was a lone, solitary figure, dressed in animal skins, living in the wilderness. Elisha was involved in society, an advisor to armies and kings. Elisha during his life did great wonders and in his death wrought miracles. Their lives, as described in Kings I and II, have numerous parallels to the lives of Jesus and John the Baptist—their future incarnations.

The prophets saw creation as composed of five elements—earth, water, fire, air and ether. The finest element, ether, was directly connected to the Divine. It was the Word’s vibration. The other elements were less fine, devolving to the coarsest—which was earth. Elijah’s Old Testament departure at the Jordan goes from earth to water to fire to air to heaven, indicating his mastery of the five elements. The elements are said to be the varying experiences of human consciousness. The elements correspond to man’s five senses through which all his experiences occur and also correspond to the first five of his internal stars or chakras. Earth is smell, water is taste, fire is sight, air is touch and ether is hearing. Mastery of all the elements and the first five internal stars gave prophets the power of the Word. A true prophet was one who had attained power of the Word and could therefore speak events into existence. The lives of the prophets were full of miraculous exploits based on their mastery of the five elements but they were still individuals separated from God and subject to fear, doubt and anger. The tradition had promised to produce a Messias, an anointed one, who would transcend the separation and be one with the Father. He would have the “word that was with God, the word that was God” At the end of John 1 we meet Elisha, now Jesus. He is finding his former students and preparing them for a great spiritual drama that will change the course of human history.

And the day following Jesus would go forth into Galilee, and findeth Phillip and sayeth unto him “Follow me”. Now Phillip was of Bethsaida; the city of Andrew and Peter.

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They had been together last on earth at the river Jordan, centuries before the birth of Christ. Elijah parted the waters of the Jordan with his mantle, gave Elisha a double portion of his spirit and, in a chariot of fire, went up in a whirlwind into heaven. Now they will reappear with roles reversed, Elijah returns as John but as a student. The “second coming” of Elijah means the Messiah will follow and it is Elisha who then returns as Jesus, the Master.

Phillip findeth Nathaniel, and saith unto him “We have found him, of whom Moses in the law and the prophets did write, Jesus of Nazareth, the son of Joseph”. And Nathaniel said unto him, “Can any good thing come out of Nazareth?” Phillip said unto him “Come and see”. Jesus saw Nathaniel coming to him, and saith of him, “Behold an Israelite indeed, in whom is no guile” Nathaniel saith unto him, “Whence knowest thou me?” Jesus answered him and said unto him “Before that Phillip called thee, when thou wast under the fig tree, I saw thee.” Nathaniel answered and said unto him “Rabbi, thou art the Son of God; thou art the King of Israel.” Jesus answered and said unto him “Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these.” And he saith unto him “Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.” —John 1 (43:51). In Hinduism and Buddhism the fig tree is sacred. Referred to in Eastern Scripture as Ashvattha—the holy fig tree, ficus religiosa—it is the Tree of Life. Its leaves are on earth and its roots are in God. Its seed is a word. What was Nathaniel doing under the fig tree? In Hebrew, he was practicing hitbodedut1. He was repeating the name of God, asking for God’s presence (which he would shortly have). The prophets’ devotion in their practice was devotion to God, not other powers. Other powers brought their own problems; solace was in remembering the Creator. Nathaniel’s practice is that of the Buddha who prayed under a fig tree called Bo for 49 days and achieved enlightenment. Nathaniel’s master Christ will do the same for 40 days and nights in the wilderness at Sinai where he will raise the ascending angels of fire. First, however, Christ will receive the descending angels, the descending of God’s grace as love, in the form of a dove, at the baptism of water. 1 Aryeh Kaplan—Meditation and the Bible—Samuel Weiserr

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Chapter 2 Angels of God—The Descending Dove The grace of God is the descending dove of love. It is said to be always descending on all of us, whether we are aware of it or not. John represents this descending grace, which is not recognized by us, as John is not recognized as Elijah (Elias).

And Jesus answered and said unto them “Elias truly shall first come, and restore all things. But I say unto you Elias is come already and they knew him not”. —Matthew 17 (11:12) The Bible prophecy had been fulfilled, but men did not see it. In reality we move by the grace of God, but we do not know it.

Then cometh Jesus from Galilee to Jordon unto John, to be baptized of him. But John forbade him saying “I have need to be baptized of thee and thou comest to me”? And Jesus answering said unto him, “Suffer it to be so, thus it becomes us to fulfill all righteousness”. Then he suffered him. And Jesus, when he was baptized went up straightway out of the water; and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him.

The journey begins fittingly at the river where they last parted. In the Gospels we find two contrasting schools of religion. One is that of the Temple with its scribes, Pharisees and commerce in animal sacrifice. They are the “building people” where the movement is toward earth, solidity and many, many laws. The other is the asceticism of Jesus and John, the river of love, minimal material goods and fewer laws—the “river people”. The building is solid, tries to be unchanging, but, in fact, all know it will eventually fall. Before it does, its devotees will spend more and more effort to keep it erect and permanent but its direction is to the dust. The river, of course, goes with the flow, is ever changing at the surface but unified at its depths and will inevitably find its source, merging into the ocean. It is the way of love and mystery. It is one water that evolves from a drop to a trickle to a brook to a stream to a river to the ocean—always being one water. The river flows past all the buildings on its banks, as they are built and then crumble, and continues moving to the source. There will always be the religion of the building, the solid stone structure trying to contain God. But there will also always be the river—moving, flowing, from drop to ocean. One is the descent into the “too, too solid”. The other is a freer movement from a little house to many mansions. The baptism of water is also the complete acceptance of the dharmic roles in the spiritual drama. Elijah/John agrees to play the prophet. Elisha/Jesus will become the Son of God. Elijah/John will decrease and withdraw. Jesus will reach perfection through the ascending angels of fire in the wilderness.

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And lo a voice from heaven, saying, “This is my beloved Son in whom I am well pleased.” —Matthew 3 (13:17)

Chapter 3 Angels of God—The Ascending Fire Then was Jesus lead up of the Spirit into the wilderness to be tempted of the devil —Matthew 4 (1) The time of solitary meditation in the wilderness was likely the most joyous time in Jesus’ life. There is an Eastern story about a holy man sitting by himself in the wilderness. He is repeating the name of God. Up the road comes a party consisting of the local ruler and his retinue. They stop and the ruler dismounts to confront the holy man. “What are you doing here all alone” the ruler demands. The holy man responds “I wasn’t alone until you came”. Ascending grace arises from the effort of the devotee’s individual prayer. It rises like a serpent from the base of the spine and creates spiritual fire and light within. The spiritual force rises through seven centers in the spine—the five elements that comprise individual self-consciousness, the sixth that reaches objective consciousness and finally the seventh which achieves full consciousness.

And when he had fasted forty days and forty nights, he was afterward an hungered. And when the tempter came to him, he said, “If thou be the Son of God command that these stones be made bread.” —Matthew 4 (2:3) Bread is the command over and synthesis of the first four centers corresponding to the elements earth, water, fire and air. Combined and controlled, they make bread.

But he answered and said,” It is written, Man shall not live by bread alone but by every word that proceedeth out of the mouth of God.” —Matthew 4 (4) The mouth of God is at the fifth center, subjective consciousness, full awareness of one’s self and one’s connection to the Divine.

Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, “If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.” Jesus saith unto him “It is written again Thou shall not tempt the Lord thy God.” —Matthew 4 (5:7) In the holy city of the body, near the pinnacle of the temple, is the peak of individuality—subjective consciousness, the fifth center.

Again the devil taketh him up in an exceedingly high mountain and showeth him all the kingdoms of the world, and the glory of them; And saith unto him, “All these things will I give thee, if thou will fall down and worship me.” —Matthew 4 (8:9) The exceedingly high mountain from which all the kingdoms of the world can be seen is objective consciousness, the sixth center—full knowledge of the creation but still with separation from the Divine, the view of a true prophet

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Then saith Jesus unto him, “Get thee hence Satan: for it is written, Thou shalt worship the Lord thy God, and him only shall thou serve.” —Matthew 4 (10) After the three denials, representing full renunciation of any individual control over spiritual power—Christ transcends the prophet level and becomes an Avatar.

“For I came down from heaven not to do mine own will, but the will of him that sent me.” —John 6 (38)

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Chapter 4 The Old and the New Tradition—What manner of Spirit? And when men were come unto him they said “John the Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?” And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then Jesus answering said unto them “Go your way and tell what things you have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.” —Luke 7 (20:22) And when the messengers of John were departed, he began to speak unto the people concerning John. “What went ye out into the wilderness to see? A reed shaken in the wind? But what ye went out for to see? A man clothed in soft raiment? Behold they which are gorgeously appareled and live delicately are in King’s courts. But what went ye out for to see? A prophet? Yea I say unto you and much more than a prophet. He was a burning and a shining light: and ye were willing for a season to rejoice in his light. This is he of whom it is written “Behold I send my messenger before thy face which shall prepare thy way before thee” For I say unto you, among those who are born of women, there is not a greater prophet than John the Baptist, but he that is least in the Kingdom of Heaven is greater than he” —Luke 7 (24:28) Here Elijah/John is a voluntary exile in the wilderness, living on a diet of insects and honey. He represents the tradition of prophets whose approach to spirituality was through strict observance of the law. It is a tradition that tries to reach the Kingdom of Heaven (the highest level of human existence) through physical and mental austerities. They were trying to take the Kingdom by violence to their physical selves. Outwardly they sacrificed every comfort.

From the days of John the Baptist until now the Kingdom Of Heaven suffereth violence, and the violent take it by force. —Matthew 11 (12) Jesus will teach that even with no external action that could be called sin (stealing, murder) if the inner state of mind is wrong (envy, pride, anger), there is no possibility of nearing the Kingdom. Christ’s gospel is the gospel of purifying the mind and heart—not just living by proper outward action. It is a direction away from regulated outer action to achieving inner perfection. It requires conscious awareness of the inner state of one’s mind and heart not just regulation of outer bodily movement. Those who work to simplify the inner state—quiet the mind and heart—can eventually act solely from what is shown by the light, not what comes from their personal desire. John the Baptist represents the lower aspect of spirituality, the world of reward and punishment. The mind is active in denial of desire and engages in the practice of austerities based on fear of the Lord. Jesus will preach desire for the Lord and compassion for the world, realizing it is the Lord’s creation and the energy

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that moves it is the Lord’s energy. He will declare “I will have mercy and not sacrifice”2. Forgiveness and mercy will become the new teaching. There will be a number of events that will parallel their lives as Elijah and Elisha but, in each instance, they establish a new tradition. When the Samarians refuse to receive Jesus, his disciples James and John report back:

“Lord wilt thee that we command fire to come down from heaven and consume them even as Elijah did?” But he turned and rebuked them and said “Ye know not what manner of spirit ye are of”. For the Son of Man is not come to destroy men’s lives but to save them. And they went to another village. —Luke 9 (54:56)

2 Matthew 9 (13) For mercy, an attribute of God himself, has become the new tradition.

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Chapter 5 The Gathering of the Twelve A new teaching is now available from the transcended prophet but it can only be given to those who truly desire to hear it.

Now when Jesus had heard that John was cast into prison, for John’s mission was accomplished, he departed into Galilee; And leaving Nazareth he came and dwelt in Capernaum which is on the sea coast, in the borders of Zabulon and Nephthalim: That it might be fulfilled which was spoken by Isaiah the prophet, saying, “The land of Zabulon and the land of Nephthalim by the way of the sea, beyond Jordon, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up.” —Matthew 4 (12:16) In Luke 4 Jesus remembers when he and Elijah could only work miracles among the Gentiles because no prophet is accepted in his own country. The promise to work with the Gentiles is the promise of an incarnation, that he will enlighten the world, not just his own tradition.

From that time Jesus began to preach and to say, “Repent for the Kingdom of Heaven is at hand” —Matthew 4 (17) He has worked in the wilderness to open the door to full divine consciousness and those who come near him will experience some effect, according to their capacity. He is a teacher who emanates the Truth.

And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. And when it was day he called unto him his disciples: and of them he chose twelve, whom also he named apostles. —Luke 6 (12:13) Each gospel can be read in a few hours but encompasses the three public years of an incarnation who worked countless physical miracles. Why are the accounts so brief? What remained in the minds of the evangelists were the peak moments when His words had an unforgettable quality. These peak moments occur when there was a strong desire somewhere in the audience for Him to speak the truth. They were special emotional moments for the hearers or more accurately special moments when someone in the audience truly became a “hearer”. These “hearers” appear throughout the gospel stories as they rush through crowds or ask questions in the temple. His responses meet the real need of that specific inquirer. If there is no true desire in the listener, there is no response from the Lord. He gathers his closest former disciples as a group of twelve. They have the desire that will allow him to speak, for he can only speak the truth to meet a real desire for truth. The twelve will have “the ears to hear”.

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Chapter 6 The Great Commandments And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, “Which is the first commandment of all?” And Jesus answered him” The first of all the commandments is “Hear, O Israel: The Lord our God is One Lord And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.” —Mark 12 (28:30) In the East he is called Paramatman, nearer than the nearest and greater than the greatest, whole, pure, wise—our own true universal self. In the old tradition one was afraid to speak his name. In the new tradition, Jesus would call him Abba, Father. To return to God is to return to one. In truth there are not two, have not been two and will not be two. In the Thomas Logia 11 Jesus says “On the day you were one you became two. But now you have become two, what will you do?” Our thoughts create separation but separation will not find God. We recognize a spark of divinity within ourselves and must accept his teaching that the spark of divinity is the same in everyone else—the Lord our God is one Lord. But in our heart and soul and mind many movements are pulling us in many directions—thoughts, feelings, desires, emotions—of who we are and what we want. Rather than let that swirling about rule us, the commandment tells us to use the heart and soul and mind and strength to love God. But how can we learn to love that which we do not directly know? Jesus will give a master key—the name. By repeating the name with devotion we are seeking the source. By using the name repeatedly the qualities of happiness, contentment, and intelligence begin to emerge. By experiencing these qualities the love will grow.

This first commandment teaches what it means to pray. All the forces of our being—heart, soul, mind and strength concentrate on a single object—the word of God, which is the name of God, and to offer it as a child calling on a father.

“And the second is like it, namely this; Thou shalt love thy neighbor as thyself. There is none other commandment greater than these.” And behold a certain lawyer stood up and asked “Who is my neighbor?” And Jesus answering said “A certain man went down from Jerusalem to Jericho and fell among thieves which stripped him of his raiment and wounded him and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him he passed him by on the other side. And likewise a Levite, when he was at the place came and looked on him and passed him by on the other side. But a certain Samaritan, as he journeyed came where he was: and when he saw him, he had compassion on him.

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“Because he has set his love upon me, therefore I will deliver him, I will set him on high because he hath known my name.” —Psalm 91 (14)

And went to him and bound up his wounds, pouring oil and wine and set him on his own beast and brought him to an inn and took care of him. And on the morrow when he departed, he took out two pence and gave them to the host and said unto him, “Take care of him: and whatsoever thou spendeth more, when I come again, I will repay thee.” Which of these three thinkest thou was neighbor to him that fell among the thieves?” And he said “He that showed mercy on him.” Then said Jesus unto him, “Go and do thou likewise.” —Luke 10 (29:37) The old tradition had taken the loving and caring of the immediate family and taught its people to extend that loving and caring to all in its tradition. Jesus extends the loving and caring from one tradition to all nations. A modern day spiritual teacher was asked about the parables in the New Testament and he said that none of them were understood correctly except “The Good Samaritan”—but on that one story a great civilization was built.

And Jesus said “Then shall the King say unto them on his right hand, “Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungered and ye gave me meat: I was thirsty and ye gave me drink: I was a stranger and ye took me in: Naked and ye clothed me: I was sick and ye visited me: I was in prison and ye came unto me. Then shall the righteous answer him, saying, Lord when saw we thee an hungered and fed thee, or thirsty and gave thee drink? When saw we thee a stranger and took thee in? Or naked and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, “Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me.” —Matthew 25 (34:40) The two commandments are for prayer and for service to all. Prayer is the concentrated repetition of the name of God. Calling to God through the repetition of his name calms and centers the mind and heart. Service is using the mind and heart to be of good use to the divine in others.

And then this scribe said unto him, “Well, Master, thou hast said the truth: for there is one God and there is no other but he. And to love him with all the heart and with all understanding and with all the soul, and with all the strength and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices.” And when Jesus saw that he answered discreetly he said unto him, “Thou art not far from the Kingdom of God.” —Mark 12 (32:34) To begin to love the divine with our whole heart and soul and mind and strength we need to remember his name and call to our Father. To love our neighbors we must be fully concerned for their welfare as though we were their mother. This is the division between the spiritual and the life of the flesh. One is absorption in God and neighbor; the other is absorption in one’s small self and one’s small thoughts and deeds.

And Jesus said “He that hath my commandments, and keepeth them, he it is that loveth me and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.” —John 14 (21)

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Chapter 7 Sowing the Word—The Kingdom of Heaven In the East, mantras are words that produce spiritual transformation. Seed mantras, called bija mantras, are the essence of mantras. The mantra is the seed, the mind is the field.

And he taught them many things by parables and said unto them in his doctrine, Hearken: Behold a sower went forth to sow; And when he sowed, some seeds fell by the wayside and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth.” And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprang up, and choked them: But other fell into good ground, and brought forth fruit, some an hundred fold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.” And the disciples came and said to him. Why speakest thou unto them in parables? He answered and said unto them, “Because it is given unto you to know the mysteries of the Kingdom of Heaven but to them it is not given. The sower soweth the word.” —Mark 4 (1:14)

And another parable put he forth unto them saying, “The Kingdom of Heaven is like a grain of mustard seed, which a man took and sowed in his field: Which is indeed the least of all seeds: but when it is grown it is the greatest among herbs and becometh a tree, so that the birds of the air come and lodge in the branches thereof.” —Matthew 13 (31:32) The word/seed brings the man to the tree of life, with its leaves in earth and its roots in God, Ashvattha.

Again the Kingdom of Heaven is like unto treasure hid in a field; which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field. —Matthew 13 (44) Again the Kingdom of Heaven is like unto a merchant man seeking goodly pearls; Who when he had found one pearl of great price, went and sold all that he had and bought it.” —Matthew 13 (45:46)

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He had initiated his apostles into the practice that leads to the “Kingdom of Heaven”—cultivation of the Word. While millions of words are in the field of mind, few words have the inner quality to bring forth spiritual fruit. For the right words, in the right ground, a miracle will be produced.

And Jesus gave the Apostles the seed and the pearl of Abba and they would give all to buy that field and find that treasure of the Father.

“If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth and the truth shall make you free.” —John 8 (32)

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Chapter 8 The Mind of God In the East there is a saying that the body belongs to the world but the mind belongs to God.

Jesus said, “Which of you by taking thought can add one cubit unto his stature?” “Therefore I say unto you Take no thought for your life, what ye shall eat, or what ye shall drink: nor yet for your body, what ye shall put on. I say is not thy life more than meat and the body more than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? And why take ye thought for raiment? Consider the lilies of the field, how they grow. They toil not, neither do they spin: And yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which today is and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying “What shall we eat? What shall we drink?” or “Where withal shall we be clothed?” —Matthew 6 (25:31) Jesus is saying that the proper function of mind is to “seeketh ye first the Kingdom of God”, through repetition of his name and seek “his righteousness” through service to others. And then “all these things shall be added unto you”. To do this the mind needs to be quieted from stirring up its habitual collection of mundane concerns.

Take my yoke upon you and learn of me: for I am meek and lowly in heart; and ye shall find rest unto your souls.” —Matthew 11 (28) In the East the heart is a special place where the divine can be seen, worshiped and known. It is said by Ramana Maharshi to be the residence of the true self. It is extolled in Upanishads to be the center where everything worth knowing is. Jesus promises the pure in heart will see God. To find that which is meek and lowly in heart, we must learn to let the mind rest in the silence and then let the heart come to rest rather than run with the chatter and agitation normally in the head. After realizing that there is “special providence in the fall of a sparrow” and thus being liberated from his inner doubts, Hamlet’s last words to us are “the rest is silence”.

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“Come unto me all ye that labor and are heavy laden and I will give you rest.

Chapter 9 Prayer And it came to pass that as he prayed in a certain place, when he ceased one of the disciples said unto him, “Lord, teach us to pray, as John also taught his disciples”. And he said unto them, “When ye pray say, Our Father” —Luke 11 (1:2) He would have used the Aramaic word Abba. One of the few words contained in the English Bible that we know Jesus actually spoke was Abba. But in this one Aramaic word His whole teaching can be found. It is said to be the intimate word for father—something like papa. This intimate form of father is part of His message of a God that is not an aloof disciplinarian of the law—but a God of love, one whose providence is in the fall of every sparrow. In fact, as revealed in John, a God so close and so intimate that his continuous presence in our own hearts is his most profound mystery. Remembering God as our father helps us to remember that everyone else is family. This remembrance allows the love and concern, natural within a family, to extend to all we meet. The sound Abba reminds us to remember and praise the Father. It positions us as the child. St. Paul calls it the word of our adoption by God. We need not be concerned with small self wants, a knowing father will provide. Abba is a meditative prayer whose constant, devoted repetition brings us closer to understanding the first commandment. More devotion to that word means less devotion to other words. As all those lesser words fall away, we become aware of a luminous, silent presence. Abba is a word that glides with the inhalation and exhalation of the breath. Its Sanskrit equivalent is Aabbhaa and means to shine, irradiate, blaze, appear and become visible. It is a word that invokes the light.

Our Father, which art in heaven, hallowed be thy name. Thy Kingdom come. Thy will be done, as in heaven, so in earth.” Give us this day our daily bread. And forgive us our sins, for we also forgive everyone that is indebted to us. And lead us not into temptation but deliver us from evil,” —Luke 11 (2:4) Jesus then immediately follows with the lesson every practitioner of prayer and meditation must accept.

And he said unto them, “Which of you shall have a friend and shall go unto him at midnight and say unto him, “Friend, lend me three loaves; For a friend of mine in his journey is come to me and I shall have nothing to set before him.” And he from within shall answer and say, “Trouble me not: the door is now shut and my children are with me in bed. I cannot rise and give thee: I say unto you though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth.” —Luke 11 (5:8) As disciples, we are that friend at midnight, asking the Lord to open onto us. Jesus tells us the practice is to repeat the Lord’s name with importunity. Only constant and insistent repetition will win the battle.

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Jesus said “Ask and it shall be given you: seek and ye shall find: knock and it shall be opened unto you. Jesus said, “For everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be open. If a son shall ask bread of any of you that is a father, will he give him a stone? Or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then being evil, know how to give good gifts unto your children: how much more shall your heavenly father give the Holy Spirit to them that ask him?” —Luke 11 (9:13)

The use of the Lord’s name, the informal loving form of Father, simplifies us back to children. We sit with one word to solve all problems. He who has the name as his only word of concern becomes simple in outlook and penetrating in mind—a child of the Kingdom.

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Chapter 10 Men and deeds—The presence of the Ever-present There was a man of the Pharisees named Nicodemus, a ruler of the Jews: The same came to Jesus by night and saith unto him, “Rabbi, we know thou art a teacher come from God: for no man can do these miracles that thou doest except God be with him.” Jesus answered and said to him, “Verily, verily I say unto thee, except a man be born again, he cannot see the Kingdom of God.” Nicodemus saith unto him, “How can a man be born when he is old? Can he enter the second time into his mother’s womb and be born?” Jesus answered, “Verily, verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.” That which is born of the flesh is flesh; and that which is born of Spirit is Spirit. Marvel not that I said unto thee, “Ye must be born again.” —John 3 (1:7) Nicodemus thinks only in physical terms. He can’t understand what rebirth could mean, asking how he could physically re-enter the womb. The birth Jesus speaks of is the birth of water, which is love, and Spirit, which is the comfort and divine rest from being at one with the will of God. Jesus is speaking of the highest level of spirit—resting at one with the source—the “from” from which this creation is born.

“The wind bloweth where it listeth and thou hearest the sound thereof, but canst not tell whence it cometh and wither it goeth: so is everyone that is born of Spirit.” —John 3 (8) Jesus teaches that many know the flesh only—they know the movement without knowing the source. Wind, words, and life come and go quickly. The man of spirit is grounded in the rest from which the movement comes. For those in the light, the creation is not something that has already happened (the flesh) but something that is happening now with every sound rising from the source (Spirit). These sounds, these words, arise from Spirit, are manifest and return to that same source. Birth to the spirit world means birth to continual contact with the source. All things rise from it and return to it. The beginning and the end are that same source. As Jesus says in the Gospel of Thomas, when asked about the end,

“Have you discovered the beginning so that you inquire about the end? Blessed is he who shall stand at the beginning and he shall know the end and he shall not taste death.” —Thomas Logia 17 For the beginning and the end are one and the same present.

Nicodemus answered and said unto him, “How can these things be?” —John 3 (9) Nicodemus values movement, for that is all he knows. Jesus is one with the rest from which the movement comes. One knows anxiety, the other peace. For Nicodemus the world is action in time and God is absent or remote. For Jesus, the Father is the real basis of the world and present all the time. One moves in darkness, the other in light.

Jesus answered and said unto him, “Art thou a master of Israel and knowest not these things?”

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“Verily, verily I say unto thee, We speak what we do know, and testify what we have seen; and ye receive not our witness” —John 3 (10:11) At the end of Chapter 3 of John, Jesus delineates who moves in the world of Spirit and who does not. The world of Spirit is the world of light. Men, however, love the world of darkness, the realm of their personal deeds.

Everyone that doeth evil hateth the light neither cometh to the light lest his deeds should be reproved. “But he that doeth truth cometh to the light that his deeds may be made manifest, that they are wrought in God.” —John 3 (21) Deeds that occur in the light are not one’s own deeds but deeds aligned with a divine will. They are true deeds coming from compassion that best serves the situation as a whole and are revealed by the light. Those who do the deeds of truth are in the light and know that the deeds are crafted by God. The evil deeds are a man’s own, arising from his personal desires3.

3 “When wisdom dawns then the distinction between the witness and the doer becomes clear and one understands that one is the witness, not the doer or enjoyer. This witness is the stillness; the claims of doing and enjoying are the din of the market, the realm of movement, the place of businessmen” —Shantananda Saraswati

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Chapter 11 Women and Deeds Nicodemus and the woman of Samaria appear in succeeding chapters of John. The contrasts are striking: man/ woman, Jew/Samaritan, at night/ at noon. Nicodemus is the man of priestly knowledge but lacking in knowledge of the source. The woman of Samaria is a person of love and service, but lacking in guidance.

Now Jacob’s well was there. Jesus therefore being wearied with his journey, sat thus on the well and it was about the sixth hour (that is noon). There came a woman of Samaria to draw water. Jesus saith unto her, “Give me to drink.” —John 4 (6:7) Jesus begins his conversation with Nicodemus with a statement that moves Nicodemus to ask a question, which opens his mind. With the Samaritan woman Jesus begins the conversation by asking for something, which begins to open her heart.

Then saith the woman of Samaria unto him, “How is it that thou being a Jew, asketh drink of me which am a woman of Samaria? For the Jews have no dealings with the Samaritans.” Jesus answered and said unto her, “If thou knewest the gift of God, and who it is that saith to thee, Give me to drink: thou wouldest have asked of him and he would have given thee living water.” —John 4 (9:10) In the East the well and the living water is an analogy for the practice of meditation, where the mantra trains the mind to dive deep to its eternal source for renewal.

The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence hast thou that living water? Art thou greater than our father Jacob, which gave us the well and drank thereof himself and his children and his cattle? Jesus answered and said unto her “Whoever drinketh of the water shall thirst again. But whosoever drinketh of the water that I shall give him shall never thirst: but the water I shall give him shall be in him a well of water springing up into everlasting life.” The woman saith unto him, “Sir, give me this water, that I thirst not, neither come hither to draw.” Jesus saith unto her “Go call thy husband and come hither.” The woman answered and said, “I have no husband.” Jesus said unto her “Thou hast well said, I have no husband. For thou hast had five husbands: and he whom thou now hast is not thy husband: in that saith thou truly.” —John 4 (11:18) Here Jesus speaks of her five senses. The senses have no husband to regulate them so they rule her and drag her soul through dry places. She is identified with the sensual world, seeking rest and finding none. The husband of her mind, called the watchman or porter by Jesus, is asleep since she does not connect back to the source for renewal. In Mark 13 the issue of a porter or gatekeeper needing to be an awake watchman is explicit.

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“Take heed, watch and pray, for ye know not when the time is. For the Son of man is as a man taking a far journey, who left his house and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even or at midnight or at cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say to you, I say unto all, Watch.” —Mark 13 (33:37) In order to watch we need a certain energy, called sattva in the East, which is both stillness and clarity. Without this energy we bounce between activity and lethargy. When those other energies dominate we feel we are a little man that lives inside our own head, we are—in Christ’s terms—asleep and we live as a prisoner, not as master. Our little self wanders between waking, dreaming and sleeping, all the while talking to himself. By contrast to this chatter, the watchman needs to be awake and silent—the quality of consciousness itself.

The woman saith unto him, “Sir I perceive thou art a prophet. Our fathers worshipped in this mountain: and ye say that in Jerusalem is the place where men ought to worship.” Jesus saith unto her “Woman believe me that hour cometh where ye shall neither in this mountain nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship for salvation is of the Jews.” Jesus said “But the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit and they that worship him must worship him in spirit and in truth”.

Jesus saith unto her “I that speak unto thee am he.” —John 4 (19:26) Jesus reveals himself as the true source to those who live in love—those whose inclination is the second commandment. The woman of Samaria is known in the Eastern Church as Photina, the light. She is in the light of love but lacking a level of consciousness that allows her to observe her senses. Nicodemus knows the laws of a true spiritual tradition (knowledge of good and evil) and is a man of the mind but is in the dark searching for the source. It must be water and the spirit, love and source. What’s collected by prayer in the dark, needs be distributed through outer actions in the light. To have good intentions and do good deeds, one needs nourishment from a source. The well with the living water must be found and its benefits allowed to flow into the life. As Aldous Huxley observed “The well-meaning humanist and merely muscular Christian, who imagines that he can obey the second of the great commandments without taking time even to think about how he may love God with all his heart, soul and mind, are people engaged in the impossible task of pouring unceasingly from a container that is not replenished.” Photina and Nicodemus need the living water from the well.

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The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things.

Chapter 12 Marriage One of the great themes of the New Testament is that Christ will redeem mankind’s expulsion from the Garden of Eden. The expulsion was because, against God’s commandment, man had eaten fruit from the tree of the knowledge of good and evil and was therefore deprived of the tree of life. During the marriage in Cana, the transgression will be reversed and the path to the tree of life (Ashvattha) opened again.

And the third day there was a marriage in Cana of Galilee and the mother of Jesus was there. And both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, “They have no wine.” —John 2 (1:3) Here it is his mother, personifying service, who will reverse the actions of Eve and open the ministry.

Jesus saith unto her, “Woman, what have I to do with thee? Mine hour is not yet come. His mother saith unto the servants, “Whatsoever he saith unto you, do it.” —John 2 (4:5) Jesus has addressed her as “woman” as God called Eve woman after her transgression in the Garden. Mary asks for nothing, fully accepts his apparent rejection and tells the servants to submit to his will, allowing compassion to flow.

And there were set there six water pots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them “Fill the water pots with water”. And they filled them up to the brim. —John 2 (6:7) In the Garden, after the transgression, the earth is cursed and Adam becomes dust. Here the pots of stone are filled with water (love) and delivered to the governor.

And he sayeth unto them “Draw now and bear unto the governor of the feast”. And they bear it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (although the servants which drew the water knew): the governor of the feast called the bridegroom, And sayeth unto him “Every man, at the beginning, doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.” —John 2 (8:10). As nature blushed in the presence of the divine, the water became wine. But the real marriage occurred by Mary transcending the knowledge of good and evil through obedience to the divine will, and giving good service to that which is in front. When Adam and Eve desired to know good and evil they descended into separation. They were no longer married—one flesh, but separate and aware of their nakedness and trapped in the element earth and sorrow. At Cana the second commandment was fulfilled, by his mother, as the first commandment was fulfilled by Him in the wilderness.

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Chapter 13 Faith and Belief As humans, we are naturally creatures of faith and belief. What we need to find is exactly what we put our faith and belief in.

And a certain Centurion’s servant, who was dear unto him, was sick, and ready to die. And when he heard of Jesus he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant —Luke 7 (2:3) Then Jesus went with them. And when he was not far from the house, the centurion sent friends to him, saying unto him, “Lord trouble not thyself: for I am not worthy that thou should enter under my roof. Wherefore neither thought I myself worthy to come unto thee: but say in a word and my servant shall be healed. For I also am a man set under authority, having under me soldiers, and say unto one, Go and he goeth and to another Come and he cometh: and to my servant “Do this and he doeth it.” When Jesus heard these things he marveled at him, and turned him about and said unto the people that followed him “I say unto you, I have not found so great faith no, not in Israel.” —Luke 7 (6:9) And Jesus said unto the centurion “Go thy way; and as thou hast believed, so be it done unto thee”. And his servant was healed in the selfsame hour. —Matthew 8 (13)

“Whatever faith a man has, that he is” —Gita 17 (3) And the Apostles said unto the Lord, “Increase our faith” And the Lord said “If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, “Be thou plucked up by the root, and be thou planted in the sea and it should obey you.” —Luke 17 (5:6) Having faith as a grain of mustard seed is a result of prolonged one-pointed devotion. That practice, developed through meditation, changes a diffuse mental light into a laser. In the East the practice is called ekagrata. Here is Thomas Traherne’s description of its power. “The dust and the stones of the street were as precious as gold…The green trees, when I saw them first through one of the gates, transported and ravished me; their sweetness and unusual beauty made my heart to leap…Boys and girls tumbling in the street, and playing, were moving jewels…Eternity was manifested in the light of day, and something infinite behind everything appeared.” What stands between us and this experience? Jesus immediately follows the mustard seed statement with a parable.

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Here we find a Roman soldier of true humility who has put his full faith in the word of Christ. He gets one result. The crowds are filled with those looking for a sign from Christ—their faith is in themselves to judge if this is God. They will get a different result. A major recurring theme in the New Testament is the power of faith. For some, their faith goes to the Messiah which makes them whole. For others, their faith stays in their “unbelief” which leaves them in unbelief. As the Bhagavad Gita teaches

And the Lord said—“But which of you, having a servant plowing or feeding cattle, will say to him by and by, when he is come from the field, Go and sit down to meat?” And will not rather say unto him, “Make ready wherewith I may sup, and gird thyself and serve me, till I have eaten and drunken: and afterward thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded of him? I trow not. So likewise ye, when ye shall have done all those things which are commanded you, say, we are unprofitable servants: we have done that which was our duty to do.” —Luke 17 (7:10) In Bhagavad Gita, the Lord tells his disciple to pray for a hundred years of doing his duty with no expectation of entitlement to the fruits of his work. Christ gives the same advice—do the work, starve the ego, remember the creator. It’s the discipline of stopping the energy loss of feeding a thousand personal desires. Instead, let the mind come to rest and allow the true light to shine.

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Chapter 14 Fellowship Fellowship is the middle level of five ways of experiencing the world. A man can experience the world as an individual, as family, as fellowship, as nation or as the full creation itself. The movement through, or expansion of, these levels requires a rise in his consciousness. As an individual he functions primarily through the intelligences of smell, taste and sight, his lower three centers. In these three centers he moves between a survival mode, a sexual mode and an individual control mode. His experience is one of being inside a physical body that he feels is engine-like in its operation with physical food as its primary source of nourishment. He is far more concerned with his body than the body of others. To reach the level of family, others must become more important than the physical self he has known. He must be willing to let go of the smaller self he has, forego his sense of personal control, to be able to rise to the next stage. At family, his primary intelligence is through the air, he is in touch, and his heart is open to others. His primary nourishment is air which clearly isn’t just his air. He is no longer one who takes, but one who gives to others. To reach fellowship another great change must take place. His primary intelligence becomes hearing. His primary nourishment becomes the word. While he had to learn to give, he now learns how to receive higher nourishment from a larger circle of higher beings and their teachings. What follows are Christ’s criteria for being in his fellowship:

“Salt is good: but if the salt has lost his savor, wherewith will ye season it? Have salt in yourselves and have peace one with another.” —Mark 9 (50) “And why beholdest thou the mote that is in thy brother’s eye, but considereth not the beam that is in thine own eye?

Thou hypocrite, first cast out the beam out of thine eye; and then thou shalt see clearly to cast out the mote out of thy brother’s eye.” —Luke 6 (40:42) He taught discipline for the disciples themselves but forgiveness for those seen as others.

“Take heed to yourselves: if thy brother trespass against thee, rebuke him, and if he repent forgive him. And if he trespass against thee seven times in a day and seven times in a day turn again to thee and say “I repent”, thou shall forgive him” —Luke 17 (3:4) “Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you; but whomsoever will be great among you, let him be your minister: And whosoever will be chief among you, let him be your servant.” —Matthew 20 (25:28) “A new commandment I give unto you that ye love one another as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if you have love one to another.” —John 13 (34:35)

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Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and behold a beam is in thine own eye?

Chapter 15 Children of the Kingdom At the same time came the disciples unto Jesus saying “Who is the greatest in the Kingdom of Heaven?” And Jesus called a little child unto him and set him in the midst of them. And said, “Verily I say unto you, except ye be converted and become as little children, ye shall not enter into the Kingdom of Heaven” —Matthew 18 (1:3) How can this conversion take place? The sound of God’s name reminds us to remember and praise the Father. It positions us as the child. His name is our word of our adoption by God. We need not be concerned: a knowing father will provide.

“For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I understood as a child: but when I became a man I put away childish things. For now we see through a glass, darkly; but then face to face; now I know in part; but then I know even as also I am known” —Corinthians I 13 (9:12) In the East it is said that because of that same pure consciousness the subject (I am) knows and the object is known. Prayer and meditation are there to clear the “glass darkly” and remove the conditions on unconditional love.

At that time Jesus answered and said “I thank thee, O Father, Lord of heaven and earth that thou hast hid these things from the wise and the prudent and hast revealed them unto babes” —Matthew 12 (25)

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Chapter 16 The Word In the beginning was the Word and the Word was with God and the Word was God. —John 1 (1) But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. —John 1 (12) The Gospels give to humanity a record of the movements and actions of Jesus. Christians meditate on those actions through the liturgical calendar each year. The Gospels give Christ’s direct teaching, such as Sermon on the Mount and an “indirect” teaching through his parables and finally they give his special word, preserved as he gave it and spoke it—the word Abba. In Aramaic it means Father, the point of his teaching, and as Paul will declare:

“And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying “Abba, Father” —Galatians 4 (6) “We have received the Spirit of adoption, whereby we cry Abba, Father” —Romans 6 (15) In Sanskrit, as Aabha, it invokes the light.

“That was the true Light which lighteth every man that cometh into the world.” —John 1 (9) As a mantra, it connects us to the Master Teacher. We can directly ask his help through his word.

And I have declared unto them thy name and will declare it: that the love wherewith thou hast loved me may be in them and I in them.” —John 17 (25:26)

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And Jesus said, “O righteous Father, the world hath not known thee: but I have known thee and these have known that thou hast sent me.

Chapter 17 The Cross In the East there is a belief that the universe is exactly that—one song—and it is one song from one source and the song and the source are one and the same. The separation we experience, according to the Eastern wise men, is due to two factors—name and shape. The path back to unity is a path through name and shape. In Christ’s teaching the master name is Abba and the master shape is the Cross. The cross exists inside the human body, being our spinal column and the crossbar of our shoulders, the clavicle. The spine is the line of the seven stars or seven chakras, as they are called in the East. The rising of spiritual energy, from the base of the spinal column upwards, is called “the way of the Lord”.

Make straight the way of the Lord —John 1 (23) Because straight is the gate and narrow is the way, which leadeth on to life. —Matthew 7 (14)

Being conscious of the internal cross helps us to balance the active and passive energy channels that run on opposite sides of our spine. In the East these energy channels, which cross through the internal stars, are studied in great detail. When the channels, which terminate at the nostrils, are in balance the narrow way will open. A similar symbol to the Cross is used in the Old Testament—the rod and staff. The handle of the crook or staff curls over representing the extension of the spine over the top of the head to the opening of the nostrils. The 12 pair of cranial nerves referred to in Revelations as the 24 elders in the Throne Room of Heaven are enriched by the conscious flow of breath. In the image of the Ark of the Covenant, the prophets focused on the sacred space between and above the cherubs at the Mercy seat where God becomes manifest to man.

And there I will meet with thee and I will commune with thee from above the mercy seat, from between the two cherubims. —Exodus 25 (22) The cherubs are the guardians of the tree of life (Genesis) and what God rides on (Psalm 18). They are the breath, which is the life, and manifest through the nostrils. In Bhagavad Gita, where Krishna teaches his student to meditate, he has him focus on the point where the two nostrils meet to draw up divine power, through the eye of the mind, to sahasrara, the Kingdom of Heaven.

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Chapter 18 Ye are Gods And Jesus said to the crowd “I and my father are one”4 Then they took up stones again to stone him. Jesus answered them “Many good works have I shewed you from my Father: for which one of those works do ye stone me?” They answered him, saying, “For a good work we stone thee not; but for blasphemy; and because thou being a man, makest thyself God”. Jesus answered them “Is it not written in your law, Ye are Gods?” —John 8 (30:33) The purpose of all the preceding commentary is to further open interest in Christ’s teaching rather than to tell his biographical story. This final chapter is on the culmination of that teaching—the unity of all—“Ye are Gods and all of you are children of the most High” (Psalm 82:6). Here are the portions of the New Testament where the difference between God, Word and man are about to disappear. It was the greatest revelation and produced the greatest fear.

Later, when it was the twelve only, Jesus said “Make a comparison to me, tell me who I am like”. Thomas said to Him: “Master my mouth will not at all be capable of saying whom thou art like.” Jesus said: “I am not thy Master because thou hast drunk from the bubbling spring which I have measured out.” And He took him. He withdrew. He spoke three words to him.

Thomas said to them “If I tell you one of the words he said to me you will take up stones and throw at me.” —Thomas Logia (13) In his last night with the disciples Christ would remind them:

“That they all may be as one as Thou Father art in me, and I in thee, that they may also be one in us.” —John 17 (21) And reassure them:

“Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.” —John 14 (27) Remember, mind, remember. 4 Vivekananda would comment—When it was discovered that “I and my Father are one” the last word was said of religion. Then there only remained detail work.

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Now when Thomas came to his companions they asked him: “What did Jesus say to thee?”

Please contact the author, Brian, if you would like to discuss the ideas presented in this book: EMAIL: TheMantraofJesusChrist@gmail.com BLOG: themantraofjesuschrist.wordpress.com FAEBOOK: facebook.com/brian.mcdermott.7547

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