Bring Joy to the World: Let Your God-Self Shine!
Namaste and Merry Christmas.
Here we are again—but this time it has to be for real. I hope that everyone is taking it for real what Christmas means, because all of the religions are rehearsals for the real thing that they signify, that they prefigure, that they prophecy. And so, it is not about historical events or mythological events, it’s about real events in Real 1 and Real 2 and Real 3, that are necessary for the salvation of our world and our souls from the destructive forces that we now face at the end of this darkest moment of Kali Yuga.
And so, the religions are an instruction manual to help us to overcome maya and to be prepared for the events that are coming, of an apocalyptic nature, that these mythological metaphors enable us to understand from the subjective dimension in which the only source of power will come.
And so, as we celebrate Christmas we should take very seriously the necessity of giving birth to Christ-consciousness, now, and not settling for the celebration of some tradition that few people any longer even believe in, except as an excuse for commercial activity and family reunions that everyone hates and an excuse for overeating and various other forms of jouissance for which a heavy price is later paid.
So I hope that we understand the true meaning and spirit of Christmas, and that we are deeply engaged in realizing its esoteric mandate and imperative that we are called upon to make effective at this moment in history, which will be the cause in the next cycle of time for such religions again to appear as remembrances of what was done, of the miracles that took place, and of the spiritual heroism of those who are able to face and overcome maya in order to bring planetary redemption. And that heroic act is the overcoming of the ego and all of its petty concerns, all of its stuckness in its sense of weakness and infantilism, and negativism and nihilism, and the entering into that state that is true joy, true light, by becoming again a star in the tree of life that is capable of being a seed for a new tree of life to begin as this old kalpa tree falls at the end of Kali Yuga, and that new tree which will bring a Sat Yuga, will have no memory of these events in a conscious way, but it becomes the information basis in the noosphere of the development of all future social orders that will arise as reflections and emanations of the spiritual revolution and the new hierarchy of sophiacracy that will arise as the means of the overcoming of the forces of darkness that will provide rays of dynastic unfoldment in future eras, not simply on this planet but with a cosmic scope.
But as we look at Christmas from a more provincial and planetary level, we first have to recognize that Christianism was very clever in consuming all previous religious forms into itself. Thus, Christmas is not a Christian holiday: all of its elements derive from earlier religions. And it was by doing that by bringing those previous mythological symbols and metaphors into itself that it gained the loyalty of people who were members of different religious orders that had lost their potency through a fall of consciousness to such a level that their social orders also began to collapse and could be taken over by the Christians.
And so, the first thing we must understand is that these mythological elements, such as the Tree of Life, the evergreen, the eternal life that cannot be destroyed, the red of the blood of sacrifice, the lights that shine as the lighting of the buddhi, of the third eye of the lighting of consciousness to that level of God-realization—all of these elements of Christmas were present in every previous religion. If we go back to ancient Egypt, we’ll see a nativity scene made up of Horus being suckled by Isis. And we will see the myth of the tree in the form of the myth of Osiris who was trapped in a sarcophagus that ended up floating down the Nile and becoming integrated into a tree that later was made into a pillar in a castle, and Isis was able to retrieve Osiris from this tree and he was brought back to life, etc., etc.
And of course, the trees of the Garden of Eden are really one tree in two forms of duality and nonduality, the eternal life of nonduality and the dualistic life within the frame of reference of good and evil—this is there in the Semitic traditions not simply of Judaism but all of the Middle East prior to its rise, and in the goddess religions before that, that it replaced. And we will see it in the Nordic religions in the worship of Odin who is on the great tree of life named Yggdrasil, in which he brings back the presents of the runes that give the secrets of the cosmos, and we see it in the Germanic holiday of Yule, in which we get the idea of twelve days of Christmas—it has nothing to do with a Christian holiday but again it’s a holiday that was dedicated to Wotan and to the communal harmony that required sacrifice and renewal of life in those Germanic tribes that, again, nomadically entered Europe from India and were part of the original Indian cultural heritage that remained after the fall of Treta Yuga.
And the lights, we see them not only in Hannukah but in all of the season holidays of different religions, going back to Dipavali, or Divali—Dipavali is the worship of Deepak, the great eternal light of the world that represents God-consciousness—and it is that row of lights that are celebrated on Divali representing all of the beings who heroically attain God-consciousness at the end of Kali Yuga in order to re-light the light of consciousness for a new cycle of time.
And so all of these mythological images and metaphors have direct relevance to our lives and our purpose as Sat Yogis, and we must recognize that all of these religions converge upon this historical moment and this historic task, which is why in India this time for yogis is referred to as Sangam Yuga, the confluence, the bringing together of the tributaries of all the religious traditions and all the philosophic and esoteric lineages into a single whole and a single energy-field in which the realization of these ideas must be accomplished in the flesh of everyone who wishes to be saved from the horrors of a bardo state that would follow upon failure, and to realize the elimination of all of the bad karma that has been accumulated in all of the lifetimes of fallenness and forgetfulness of the inner light and the eternal life of our being, in favor of temporary jouissance, causing us to fall into mortal mind and into animalistic consciousness and therefore into conflict, war, anxiety, depression, and every kind of fragmentation that we suffer from, externally and internally, today on a planetary scale.
And so, this is a very serious holy day of remembrance and of realization—the two must go together or else the celebration is futile. So we are not thinking about someone who lived in Palestine two thousand years ago or who was a fictional character in gospels written a hundred years after that supposed nativity—but rather we are celebrating an eternal event that must be grounded now, must be made real here and now, as truth that finally takes over human nature and divinizes us. This is the meaning of the Christian idea of the Holy Spirit, that after Jesus dies and is resurrected, but leaves the scene, what replaces that presence of the individual is the Holy Spirit that is installed into the soul of everyone who realizes the truth that man, humanity, is made to be not only in the image of God, but to be the realization of God in action, in life, in truth, in every moment—rather than a life of an animalistic ego that is based on pleasure and on complaint, and on the pleasure of complaint, and the jouissance of its own degradation.
It is this that must be wiped out from cultural memory, through the creation of a morphogenetic field that brings us back to that vibrational frequency of godliness, and enables the world to be redeemed. And this alone—and nothing less—will be an adequate celebration of Christmas. And it is not to be celebrated on one day only—not to be celebrated intermittently with the help of chemicals, not to be celebrated occasionally through altered states attained by any other means—but it must become the state of consciousness in which we abide eternally, without break, without loss, without forgetfulness, without sin. It’s this that we celebrate as an aspiration that must be realized now, not in the future.
So I hope that all of us undergo the sacrifice of the ego necessary to bring about that transformation, that revolution in consciousness that alone will make all of the religions not simply mythological fantasies, but will redeem their truth. And if we understand that we ourselves are reincarnated versions of those people who long ago began the worship of other signifiers of God—whether it’s Mithras or Adonis or Ishtar or it’s Osiris and Isis, or Bacchus, or any of the other gods from any of the pantheons of the ancient world—we were the ones who installed those pantheons as representations of our own highest nature, and we are the ones who must now make good on those promissory notes that establish the cultures of Kali Yuga, and karmically redeem ourselves from our own debt that we have incurred through the loss of consciousness, by falling into the profane ego and losing touch with that unity with the supreme unified field of consciousness that alone can bring us back to a world at peace, in joy, in divine love, and a world in which nature again can thrive in eternal beauty.
So tonight as we celebrate in a very serious way, this confluence of holy days that bring us to the point in which we cannot escape our own responsibility for self-redemption, we must balance that also with the paradox that comes of the realization that even the dark side has its own beauty, has its own force, that has brought us the wisdom that comes of the necessity of the deconstruction of the ego, the necessity of finding our way through the labyrinth of our own suffering that bring us once again to the wisdom of the ages and of the cosmic scope of consciousness, by forcing us to face not only our own failure as mortal beings to live lives of nobility and beauty and divine love, but the necessity to overcome that limitation that we have imposed upon ourselves—not that we were forced into such, because we are the creators of this dream, even if we chose a dream that is more like a nightmare in this last life in Kali Yuga—and what we must not do is feel sorry for ourselves, what we must not do is feel pity, or stuckness, or refusal to grow, or thinking “Oh that’s too much! I can’t do it!” or feeling likes one’s ego is too strong to overcome, or any other excuse that the ego-mind would want to make in order to prolong its own fate, its fate of failure, and its fate of futility, but its fate that includes the illusion of having some control over one’s will.
It is this surrender of the will to that Power who alone can bring us out of our malaise of egoic impotence that is required for our own salvation, and this requires, in turn, not simply a seriousness of an absolute nature, but paradoxically a sense of humor that can overcome the pseudo-seriousness of the ego’s feeling of hopelessness.
And so it’s for that reason that we also employ this holy day for those enjoyments that can bring us to a recognition once again of that which is sacred within us that we have marginalized and ridiculed—and through bringing back as a communal offering of joyous foolishness, that metaphor of the fool that comes at the beginning of every tarot deck, that is the key to the simplicity and the humility that enable the metamorphosis into the magician, into the magi, and into the white magic that can save our world, is offered to us through the capacity to laugh at our own egos and to kill them with the joy of self-overcoming.
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GURUBANI
22 Dec 2020Thanks and blessing to al
Shakti Durga-Healing Arts..shakti
25 Dec 2020Gratitude for all your teachings
May all have the ability to Receive the greatest gift of all. Life. And may you remember how to receive with each breath you take.