20 December 2014

TELEPATHY, THE SILENT CONVERSATION

The Wordless Dialogue of
Feelings, in the Ocean of Human Thoughts


Carlos Cardoso Aveline




During a meeting, an idea occurs to you and in the same instant someone else says to everybody that which you just thought. You may say to yourself that this is a coincidence. 

On another occasion, you think of someone and the phone rings. You answer the telephone, and it’s the person of whom you thought. You can force yourself to conclude this also happened by pure chance. But one day you wake up in the morning thinking of an old acquaintance from whom you have heard nothing in many years, and you receive a letter or message from the person. Or you arrive to a meeting in the precise moment when your name is being mentioned. 

Such facts are frequent in daily life, and none of them is mere coincidence. They constitute concrete examples of one of the most fascinating functions of human consciousness: telepathy, the perception and transmission of feelings and ideas at a distance. 

The English language term “telepathy” combines two Greek words: “Tele” (“at a distance”) and “Pathos” (“feeling, suffering”). The literal meaning is “to feel at a distance”. 

The word means therefore much more than mere transmission of logical and clear-cut thoughts. It includes all kinds of contact between two or more minds, when such an interaction transcends (though often including) the help of the five senses. 

The phenomenon is more frequent than people generally think, but in most cases it happens in semi-conscious, unperceived and undesired ways. Telepathy is present in the various aspects of daily life, although in partial and distorted ways. Those who know about that are more careful with what they think and feel regarding persons and situations. 

The magnetic affinity that makes telepathy possible can be harmonious or not. Telepathic exchanges are the source of suffering and blessings. Not everything that is similar can be harmoniously combined. Some differences are complementary, and some are not. In order to avoid problems, the best choice is to stop thinking in wrong ways and to intensify the unconditional practice of right thought. 

In some situations, and especially when we make silence in our minds, we can listen to thoughts. We don’t hear words, but we perceive the ideas and intimate feelings of others. Thoughts are transmitted in natural and inaccurate ways. Telepathy occurs in silence and side by side with verbal communication. It uses words as its vehicles and instruments. Telepathy gives another and deeper meaning to whatever a person says or hears. It re-writes an old popular saying:

“What the eyes can’t see, the heart feels.” 

The student of theosophy must reduce the level of inaccuracy in the way his heart feels, and improve the way his heart talks without words. 

A family, a group of friends and a school of philosophy are telepathic fields. They are subtle territories inhabited by groups of thoughts and feelings. The unnoticed telepathy is partially responsible for collective habits, customs and opinions that come to be consensus. It explains the process of leadership.

Just like telepathy, the transmission of written or spoken words is a magnetic process. A correct idea, emitted by someone in a favourable context and moment, is quickly transmitted to the consciousness of many.

The same correct idea, if issued in an unfavourable moment and context, may remain ignored by other minds and need a long time to have its value socially recognized. In every epoch, evolutionary pioneers must open new pathways under difficult conditions and challenge the accumulated power of collective ignorance, until their ideas are recognized as true and transmitted in wider circles, destroying the veils of previous illusions. The pioneers of universal brotherhood, for instance, have been working for many a millennium. They have kept the perception of this ideal alive and preserved the ethics, the wisdom and the discernment that are inseparable from it. Their mission will proceed until humanity fully awakens from the unfortunate dream nightmare of unbrotherly civilizations.

In individual life, telepathy is a form of direct dialogue between human auras. It reinforces and accelerates the process of harmony and disharmony. When someone meets another person and likes him or her, he will think well of the person. The positive thoughts and feelings get to the other and - if there is real affinity - friendship and cooperation may take place. When the individual dislikes someone he meets, his thoughts and feelings also get to the other person and if other factors are not stronger there will be a tendency for the negative feeling to become mutual.

There is a practical conclusion to that. If you stimulate balanced and constructive feelings of respect for all people - including those with whom you have a difficult relation - the law of magnetic reciprocity and the unavoidable circulation of thoughts and feelings will grant you the harvest of what you sowed.

The universe does not have long-enduring secrets based on separateness or absence of communication, and it does not allow them to exist. There are some facts which humans do not understand, and to which many are unprepared. The true esoteric secrets, for example, are preserved as such because they occur on planes of abstract thought and universal perception which cannot be grasped by unprepared and inattentive minds, and would have harmful effects on them.

The law of karma has no exceptions: that which goes, must come back. What one sows, one harvests. Everything you do, think, feel, dream and wish regarding yourself and others is recorded and, whether good or bad, will bear its fruits in due time, including future lifetimes of your spiritual soul. This is the great power and responsibility of human thought.

The magnetism of altruistic ideas makes telepathic transmission easier. The fact does not mean that angry feelings remain isolated. Anger is well transmitted in the short term. In the medium and longer term, it tends to provoke separateness. Bitterness and pessimism produce a sense of disconnection. The magnetism of solidarity unites and stimulates confidence. According to Helena Blavatsky, the only thing that can separate two minds is the difference between their states of consciousness, and not physical distance. She wrote:

“The time is not far distant when the World of Science will be forced to acknowledge that there exists as much interaction between one mind and another, no matter at what distance, as between one body and another in closest contact. When two minds are sympathetically related, and the instruments through which they function are tuned to respond magnetically and electrically to one another, there is nothing which will prevent the transmission of thoughts from one to the other, at will; for since the mind is not of a tangible nature, that distance can divide it from the object of its contemplation, it follows that the only difference that can exist between two minds is a difference of STATE. So if this latter hindrance is overcome, where is the ‘miracle’ of thought transference, at whatever distance?” [1]

The subconscious telepathy that unites human minds is the source of that traditional vigilance of parents who wish to make sure their children have correct friendships. If someone spends time with an individual who has correct thoughts, the elevated mental energy is telepathically absorbed.

It is not always necessary for a wise man to be near people who think right. In the New Testament, Jesus is surrounded by deluded people and leads them to moral and spiritual healing. A good and wise man has the power to irradiate light and peace through his very presence, and is protected by his own purity from the magnetic contamination of negative feelings. The classic work “The Dhammapada” says:

“Him I call a Brahamana who is friendly among the hostile, mild among the violent, ungrasping among the greedy.” [2]

It is by subconscious telepathy that, when we are in the presence of a truly saint person, we feel inspired and elevated. That is the reason why the Golden Verses of Pythagoras recommend:

“…Make the most virtuous thy friend.”

The Law of Nature establishes that attraction must take place by similarity. One must follow his natural tendency to look for Truth and Goodness, while avoiding or putting limits to other influences. But how does the transmission of thoughts and feelings take place? The Indian theosophist Subba Row wrote in the 19th century:

“The only explanation we can give of the phenomena of thought-transference depends upon the existence of the astral fluid - a fluid which exists throughout the manifested solar system, but which does not extend beyond it.” [3]

According to esoteric science, the akasha or astral light is the subtle and transcendent counterpart of the material, vital, emotional and mental planes of life. Subba Row added, a few paragraphs later: “Perhaps matter in its ultra-gaseous condition - radiant matter - may help us to a conception of the astral fluid.”

The concept of “radiant matter” was used by the end of 19th century to refer to that which was later called radioactive or atomic energy. Technically, atomic energy belongs to a lower level of the akasha or astral light.

Subba Row says that the astral fluid exists uniformly throughout space in the solar system. Yet it is denser around certain objects or organisms due to their molecular action: “…This is especially the case around the brain and spinal cord of human beings, where it forms what is called the aura. It is this aura round the nerve cells and nerve tubes which enables a man to catch the impressions made upon the Astral Light in the Cosmos.” [4]

Each thought takes place together with a corresponding change in the energies of the nervous system. In the medium and long term, the nervous system always adapts itself to the nature of the thoughts we produce. The energy of the nerves has its aura and is united to it by a strong and intimate connection. The aura works like an antenna to the subtle world. Subba Row writes:

“In certain cases we find that a sense of calamity is felt by a person at a distance when his friend is dying (…). We believe that somehow our mental ideas are connected with the emotions of pleasure and pain (…)”. Other currents are accompanied by “feelings without images”. [5]

According to the inner quality of his consciousness, each citizen will have the habit of attuning to some higher levels of reality, or will be able to attain to them by his own efforts.

Nobody is a passive victim of circumstances. Individual human beings create the psychic atmosphere in which they must breathe and live. A raja-yogi of the Himalayas wrote:

“… Every thought of man upon being evolved passes into the inner world, and becomes an active entity by associating itself, coalescing we might term it, with an elemental - that is to say, with one of the semi-intelligent forces of the kingdoms. It survives as an active intelligence - a creature of the mind’s begetting - for a longer or shorter period proportionate with the original intensity of the cerebral action which generated it. Thus, a good thought is perpetuated as an active, beneficent power, an evil one as a maleficent demon. And so man is continually peopling his current in space with a world of his own, crowded with the offsprings of his fancies, desires, impulses, and passions; a current which re-acts upon any sensitive or nervous organization which comes in contact with it, in proportion to its dynamic intensity.” [6]

Wherever he goes, a human being takes with himself in his aura a luggage full of thoughts, emotions and records of past facts. He also carries with him the direct and indirect seeds of his future. Part of such a karmic luggage comes from previous lives. The contents of his aura guide the individual along life, but do not suppress his freedom, nor his responsibility.

Free will consists in choosing the karma one will sow each moment, and in deciding which seeds one will cause to germinate under existing conditions. Within the limits offered by karma, one can choose the influences which surround him. One can also work for the circumstances around to improve, starting from within.

There are numerous possibilities in the interaction among minds. Theosophy invites us to remember that each human being is a summary of the cosmos and contains a world in his consciousness. When two persons have different opinions on someone else, this often occurs because they detect different factors or layers in the total being of the third person. There is no such thing as an absolutely neutral observation. Every examination exerts some form of influence over the being or object under scrutiny.

When an individual who is aware of the ongoing involuntary telepathy wants to act in a correct way regarding the challenge, he makes an effort to purify his mind and leaves aside the temptation of destructive thought. Self-control and self-purification are easier when his soul is dedicated to the search for universal wisdom. Human mind has the size of that which it contemplates, as Patanjali clarified. No mind is narrow which is dedicated to elevated goals.

Helena P. Blavatsky wrote that it is hard to find anyone who is not under the influence of another person’s active will. She gave a few examples. In classical war, when the beloved general rides along the front, the soldiers get into magnetic sympathy with him and share his enthusiasm. They follow him without fear and bravely face danger.

In a church, the preacher gets up in his pulpit and irradiates his own magnetism. H.P.B. describes the typical scene:

“…Although what he says is the most incongruous nonsense, still his actions and the lamenting tone of his voice are sufficiently impressive to produce ‘a change of heart’ amongst, at least, the female part of his congregation, and if he is a powerful man, even skeptics ‘that come to scoff, remain to pray’. People go to theater and shed tears or ‘split their sides’ with laughter according to the character of the performance, whether it is a pantomime, a tragedy or a farce.” [7]

We are constantly affected by the will, the feelings and thoughts of others. And we affect them at the same time.

The mistake of carelessly forming an untrue and negative opinion of anyone will never remain unpunished by the law of karma. He who has common sense abstains from forming negative views or images regarding the ones he loves, or regarding those with whom he has no affinity. All are under each one’s influence, up to a certain extent. One must be careful with any open criticisms, if they are destructive. But silent negative thoughts can be even worse, for they often remain unperceived, or are only partially perceived.

We must look at people from a generous point of view, and honestly criticize the attitudes which we consider wrong, giving them a chance to answer and to explain.

The general view and image we have of another person must be positive for at least two reasons. The first one is that the other is, in part, a psychological mirror to us. The second one is that, just like ourselves, each human being has an unlimited potentiality towards goodness. Criticism must be limited therefore to an action, an aspect, and a given time. One should not criticize a person without sincerely mentioning some of his virtues. Persons of goodwill will not forget that every human being has in himself the seeds of perfection. We are all students and teachers in the school of life. We help build each other’s character in various ways, including involuntary telepathic interactions.

An individual who pays attention to life feels responsible before his conscience. He has a clear purpose in any situation. He is not taken here and there by the illusory wind of other people’s thoughts. The spiritual apprentice tries to be fully conscious of the feelings and thoughts he emits. He patiently observes the ways he harvests the fruits of life. He gradually learns to sow goodness. Gradually the thoughts and feelings he produces and transmits to others and to the astral atmosphere become more consistent and beneficent, and his action as a center of peace expands.

Everything in the universe is made of pulsating energy and there are numerous levels of vibration. The colors, lights and sounds we perceive are all vibratory layers and waves,  just like the sensations of taste, touch or smell. In the heart-beating rhythm, in the breathing movement of the lungs and in the flow of thoughts and feelings, all life is cyclic and undulatory. Its precise rhythm, however, is not always easy to perceive. The ocean of life has many different currents. Each human being uses his free will to establish his individual mantra, his particular way of vibrating and expressing the One Law. However, there is no separation. Everything that vibrates in an individual is transmitted to others, and goes back to him after undergoing a number of changes.

Human beings constantly produce vibrating currents on the various levels of thought, emotion and on the physical reality, and these lines of action are recorded in the astral light for his debit or credit. The thoughts and feelings he creates have - up to a certain extent - a life of their own. Their effects and destiny depend above all on the intention and the intensity with which they were emitted. Appearances make scarce difference: a harsh criticism is good karma when the intention is to have a mistake corrected in the effort toward wisdom. The kind compliment is bad karma when not sincere. Astuteness is the opposite of intelligence.

There are positive and negative forms of telepathy, and the one we ought to stimulate the most is that which takes place as a sense of communion with all beings in the universe. Our thoughts, feelings and intentions create a corridor of magnetic affinities which unites us to all and to each one upon whom we concentrate our attention and with whom we interact in our minds. Life and the Law of Karma “listen” to our thoughts and have them recorded. Each human being can improve the quality of the unique “occult sound” which is peculiar to him, and which results from the sum total of his intentions, emotions, thoughts - and actions.

The universe is an ocean, and it has a superficial layer of life where one finds apparent confusion and disharmony. As we look from a deeper point of view we see that everything flows in unity in the sea of human thoughts. He who takes responsibility for his own life ceases to act in a self-defeating way and concentrates his vital energy around permanent goals.  

Although probations are necessary so that progress is firm and durable, inner peace expands in one’s life from the starting point of such an effort. One’s mind obtains stability; a distance is naturally established from confusing thoughts. One’s eyes see across larger distances. The sky of one’s consciousness gets wider and clearer, free from unnecessary tempests. As a stronger sense of communion takes place, the conscious perception of thoughts and feelings gets more accurate.  

NOTES:

[1] “The Key to Theosophy”, Helena P. Blavatsky, Theosophy Company, Los Angeles, 310 pp., 1987, see Section XIV, p. 291.

[2] “The Dhammapada”, Theosophy Company, Los Angeles, 139 pp., see chapter 26, p. 93, aphorism 406.

[3] “Esoteric Writings”, T. Subba Row, Theosophical Publishing House, 576 pp., India, 1980, see p. 130.

[4] “Esoteric Writings”, T. Subba Row, Theosophical Publishing House, 576 pp., India, 1980, see p. 131.

[5] “Esoteric Writings”, T. Subba Row, Theosophical Publishing House, 576 pp., India, 1980, see p. 135.

[6] “The Occult World”, by Alfred P. Sinnett, 1884 edition, Kessinger Publishing Co., Montana, USA, 140 pp. plus Appendix, see pp. 89-90.

[7] See the third and fourth paragraphs in the article “Are Chelas ‘Mediums’?”, by H. P. Blavatsky. The text is published in “Theosophical Articles”, Helena P. Blavatsky, Theosophy Co., Los Angeles, Volume I, pp. 295-298.

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The initial version of “Telepathy, the Silent Conversation” was published in Brazil by “Planeta” magazine. In the first semester of 2009, the text appeared in another magazine, "Bodigaya”. A Portuguese language version of the article, revised in 2014, is available at www.FilosofiaEsoterica.com and  its associated websites under the title of “Telepatia, a Comunicação Silenciosa”. The present English language version was published in December, 2014. 


See the short-story “The Islands of the Mind-Readers”, about the large-scale occurrence of natural telepathy. Written by Edward Bellamy, the classical story can be found at www.Esoteric-Philosophy.com and its associated websites.

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On the role of the esoteric movement in the ethical awakening of mankind during the 21st century, see the book “The Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline.  


Published in 2013 by The Aquarian Theosophist, the volume has 255 pages and can be obtained through Amazon Books.

On Facebook, see the pages The Aquarian Theosophist  and  E-Theosophy.



In order to have access to a daily study of theosophy, visit the page of  E-Theosophy e-group in YahooGroups and join it directly from there.

The link to the e-group is - https://groups.yahoo.com/neo/groups/E-Theosophy/info. You can also write to lutbr@terra.com.br and ask for information on E-Theosophy

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18 December 2014

IF CHRIST COMES BACK THIS CHRISTMAS

What Can Happen If a Sacred Teacher of
Our Mankind Suddenly Appears in Public?

Carlos Cardoso Aveline
  

The United Nations headquarters in New York. Jesus might
decide to appear there if we update Dostoevsky’s approach to his return. 



Labels do not, and cannot replace reality.  Divine wisdom flows above visible appearances, personal names and outward images. 

Universal knowledge is like an infinite circle whose center is everywhere: the essence of each religion or philosophy contains, therefore, the essence of all the others.

An in-depth look at the idea of Jesus Christ will show that he is a symbol for those Wise Teachers who lead mankind across the ocean of time and along the path to eternal Truth. Krishna, Buddha, Pythagoras, Plato, Lao-tzu, Confucius and Christ teach the same universal wisdom.

The great sages never turned away from humanity; however, contact with them is not verbal or visual.  Human beings receive help and inspiration from them in higher planes of consciousness,  and above that which can be perceived by the five senses and “personal” levels of brain activity.  One must seek contact with the universal wisdom itself, and not the outer personality of this or that teacher.

What is, then, the true meaning of the hope for a visible coming back of Jesus?

The idea symbolizes the return of the Wise Ones to the self-conscious aspect of human community. It means the reappearance of Wisdom, the recovering of peace and equilibrium in the visible community of human beings. There is no reason to personalize the Return. The next step in human history is to recover individual and collective peace, and not to obtain autographs or personal favours from some famous artist newly arrived from the sky.

Persons of goodwill sometimes ask themselves:  “When will the Return take place?”  And it  is not a bad idea to examine the question.

Let’s suppose, then, that one of the great teachers of mankind accepts the task of resuming a visible presence within human community. One could adopt the hypothesis that for the occasion he decides to take advantage of the atmosphere of fraternization typical of the end of the year, reestablishing contact in a way that makes his physical presence easily recognized by persons of goodwill as the same Jesus Christ of the New Testament.

Will he become visible in New York, while entering the headquarters of the United Nations?  Will he then have a closed-door meeting with the U.N. Secretary-General? Or is he going to become visible while healing people among the poorest villages in Africa?  Perhaps the sacred teacher will send an e-mail message to the main heads of state. What are the political, social and economic effects of his return? 

These are uncomfortable questions. The public apparition among us of a great being, a divine master, might threaten the personal habits and emotional attachments of many. It would shake social structures and some apparently respectable institutions. In order to investigate what could happen if Jesus reappears in the next Christmas Eve, the first step to take is remembering a classical text. Russian author Fyodor Dostoevsky (1821-1881) described how the physical return of Christ could have taken place during the 16th century.    

While writing the text - entitled “The Grand Inquisitor” -, Dostoevsky was perhaps inspired from higher levels of consciousness.  In 1881, a raja-yogi of the Himalayas asked H.P. Blavatsky to translate Dostoevsky’s narration from the Russian and to publish it in English. The Mahatma also wrote to a lay disciple: 

“The suggestion to translate the Grand Inquisitor is mine; for its author, on whom the hand of Death was already pressing when writing it, gave the most forcible and true description of the Society of Jesus than was ever given before. There is a mighty lesson contained in it for many and even you may profit by it.” [1]

Dostoevsky’s narrative is part of the novel “The Brothers Karamazof”: the divine teacher materializes among the inhabitants of Seville, in Spain.  

Those were glorious times for the Inquisition.  The Vatican priests arrested, tortured and killed many in the name of Jesus. Would-be heretics were burned alive every day in public ceremonies, “for the greater glory of God”, and this was the motto of the Jesuits.  Under such conditions, what would happen if Jesus came back? According to the tale by Dostoevsky, the Master decided to appear with no previous warning. The Russian author writes:

“… He appears silently, and unperceived, yet all - how very strange! - yes, all recognize Him, at once! The population rushes towards Him as if propelled by some irresistible force; it surrounds, throngs, and presses around, it follows Him.”

Yes, the Master is back. Dostoevsky proceeds:

“Silently and with a smile of boundless compassion upon his lip, He crosses the dense crowd, and softly moves on. The Sun of Love burns in His Heart and warm rays of Light, Wisdom, and Potency beam forth out of His Eye, and pour down their waves upon the swarming multitudes of the rabble assembled around, making their hearts vibrate with a returning Love. He extends His hands over their heads, blesses them, and from mere contact with Him, aye, even with His garments - emanates a healing Potency. An old man blind from his infancy, exclaims: ‘Oh Lord, heal me, that I may see Thee!’ and the scales falling off the closed eyes, the blind man beholds Him... The crowd weeps for joy, and kisses the ground upon which He treads. Children strew flowers along His path and sing to Him - ‘Hosanna!’ ” [2]

The members of the community repeat with deep emotion:

“It is He, it is Himself.”

Jesus Christ pauses in front of the old Cathedral and makes a dead girl live again. As the emotion of the crowd reaches the highest point, a sudden event occurs. Dostoevsky writes:

“…Before the Cathedral door, appears the Cardinal-Grand Inquisitor himself... He is a tall, gaunt-looking old man of nearly four score years and ten, with a dried-up, stern face, and deeply sunken eyes from the cavity of which glitter two fiery sparks. He has laid aside his gorgeous Cardinal’s canonicals  in which he had appeared before the people during the auto-da-fe of the enemies of the Romish Church, and is now clad in his old, rough monkish cassock.”

The city has reasons to fear the Grand Inquisitor:

He pauses before the crowd and observes. He has seen all. He has witnessed the placing of the little coffin at His feet, and the resurrection; and now, his dark, grim face has grown still darker; his bushy gray eye-brows nearly meet and his sunken eye flashes with a sinister light. Slowly raising up his finger, he commands his guards [3] to arrest Him...”

Jesus is taken into custody by the authorities.

Hours later, it is one of the darkest hours of the night when the door of a dungeon is suddenly thrown open. The powerful Inquisitor himself, holding a dark lantern, slowly enters into the cell.

He is alone. 

He looks at the Holy Face and says to the Master-Prisoner:

“It is Thou! ... Thou!”

As the Master remains silent, the Inquisitor quickly adds:

“Do not answer me, be silent…. and what couldst Thou say?... I know but too well Thy answer.... Besides, - Thou hast no right to add one syllable to that which was already uttered by Thee before.... Why shouldst Thou now return, to impede us in our work? For Thou hast come but for that only, and Thou knowest it well. But art Thou as well aware of what awaits Thee in the morning? I do not know, nor do I care to know who Thou mayest be: be it Thou or only Thine image, to-morrow I will condemn and burn Thee on the stake, as the most wicked of all the heretics; and, that same people, who to-day were kissing Thy feet, to-morrow at one bend of my finger, will rush to add fuel to Thy funeral pile...” [4]

The chief of the Inquisition proceeds with emphasis in his priestly speech. He says that the “narrow path” taught by the Master cannot be actually trodden. It is too difficult.  Its excessive truthfulness causes suffering.  It is impossible to walk along the path of true and unconditional love.  Only an authoritarian religion, in which blind belief replaces wisdom, can make people happy.  One needs pious falsehoods, legitimized by institutions, to grant social order and to sustain it. Universal truth is therefore unacceptable.

Christ but listens to the Cardinal. He looks at his jailer with peaceful eyes and smiles with infinite compassion.  The mind of the jailer-theologian has no secrets for him. His sentences are already known before he pronounces them. The guardian of the church condemns the individual freedom taught by the Master.  Priests are shepherds and need herds.  The Inquisitor explains that the idea that human individuals might be responsible for their own destiny is absurd.  Therefore his prisoner must be punished with the death penalty.

After such a long discourse, the Master-Prisoner has nothing to say. Jesus stands up, looks at his accuser in the eyes and embraces him.  The powerful Inquisitor gets surprised, confused and scared. He makes an effort to maintain an attitude of self-control.  Opening then the  heavy door of the cell, he nervously points to the way out and says to the Master:

“Go, go and return no more .… do not come at all…. never, never!” [5]

The sacred Master does not answer.  With a transcendent light in his eyes, he exits the dungeon and vanishes in the air.

This is, in a few words, the tale.  What would happen if, five centuries after the events narrated by Dostoevsky, Christ decided to suddenly reappear in public this December?

Challenges would not be small.  Few would be ready to abandon old dogmas and live up to his teachings.  

Indian writer Anthony de Mello, a priest and author of 20th century who was inspired by theosophical ideas and received harsh criticism from the Vatican, examined the possibility in a short, symbolical story, which takes place soon after Jesus is known to be back.

Mello writes:

“A proposal was made at the United Nations that the Scriptures of every religion be revised; everything in them that leads to intolerance or cruelty should be deleted; everything that damages the dignity of human beings should be destroyed. When it was found that the author of the proposal was Jesus Christ, reporters rushed to his residence. His explanation was simple: ‘Scripture, like the Sabbath, is for human beings, not human beings for Scripture’.”
[6]

What could happen to the great institutions of present civilization if Jesus came back and did not get killed or incarcerated?  Would his visible presence among the inhabitants of 21st century have a revolutionary effect? 

Since Jesus is a Jew, he might appear in the middle of a shootout or urban battle provoked by anti-Semitism and religious hatred.

As the shooters fired at him, they would see that his body was immaterial. The Master would be using his subtle body or mayavi-rupa, to use the technical term in esoteric philosophy; that principle of consciousness which replicates the physical body. He would be perfectly visible; however, it would be impossible to touch or kill him.

After that, the Master would become visible in the streets of New York in his dense physical body. He would walk towards the building of the United Nations.  People would recognize him as he crossed a street under a traffic red light. Cars would stop. An aura of transparent white light would entirely enwrap his body. “It can only be Him”, people would immediately think.

The traffic jam expands as he walks.  The scene is silent.  Cars are abandoned with open doors. Men and women kneel down as they see the Master.  Children run into him and he blesses the people. From time to time he interrupts the walk and heals someone. He counsels, gives help and teaches. On the external gate to the building of the United Nations, he informs the guards he wants to talk to the Secretary-General. His documents are requested. The Master says he has no personal documents, but “the meeting with the Secretary-General will not be long”.

The security system is put on alert. In a few seconds the Master is surrounded by FBI Special Forces and taken into custody.  When the questions start, the “undocumented foreigner” remains silent. As the institutional pressure increases, the Master smiles and immaterializes himself, disappearing into thin air.

From the episode, only the perplexity of policemen and public remains.  Once more, it is clear to the Initiates that a visible, conscious interaction between Western civilization and the Masters is not easy. The Master returns to his retreat in the Himalayas, one of the places around the world from which the persons of goodwill are quietly inspired in their hearts. 

Due to the limitations of human consciousness in its present degree of evolution, no great teacher can appear in the world in such an obvious and external form, for it would only generate too much embarrassment and misunderstanding.  Masters of the Wisdom also do not “channel” verbal messages through the numerous self-styled prophets and intermediaries which one finds almost everywhere in esoteric circles. Any personalized “return” or “apparition” which may seem to take place physically is but an illusion. 

The Jesus Christ of the New Testament is a symbolic personage and not a historical individual.  His life according to the prevailing version of the Christian gospels is a beautiful parable containing lessons in Theosophy, Pythagoreanism and Buddhism.

According to such gospels, Jesus was only recognized as a Master and understood by a few disciples. Even among the Few, he was understood in a partial and precarious way as many episodes demonstrate, among them Judas’ treason and the fact that Peter denied him. [7]    

For countless millennia the Immortals, the Arhats, the Rishis, the Masters of the Wisdom, have helped our humanity in an anonymous and unceasing way. Under different wordings and cultural garments, they have placed within our reach an eternal wisdom that contains the answers to all human questions. 

Taoism, Buddhism, Hinduism, Judaism, Islamism, Christianity and various philosophies and cultural traditions of different ages contain lessons of supreme beauty.   In order to effectively learn from them, we must transcend the dogmatism and emotionalism which personalize and distort the teachings.

The different personifications of the wisdom - among them the ideas of Christ, Krishna, Buddha and Lao-tzu - work as symbols of the existence of perfected beings and immortal sages. Such teachers have no public life. They preserve physical bodies, but live anonymously. They keep away from social life and work in a plane of consciousness on which words are not necessary, although it gives life and meaning to words.

On a subjective level, public images of sacred teachers can work as symbols of our own aspirations towards purity, virtue and wisdom.  The ideas people have about them are in part projections from the divinity present in the average human soul. They can be accepted as such, but must not be taken literally. 

There are in human beings divine seeds which must germinate. Esoterically, the true “return” of Christ is the process of re-awakening in each human soul of the higher and universal levels of consciousness.  In announcing the return of Christ, the gospel according to Matthew says:

“Then if any man shall say unto you, ‘Lo, here is Christ’, or ‘there’; believe It not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, ‘Behold, he is in the desert’; go not forth: ‘behold, he is in secret chambers’; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.”  (Mt 24: 23-27)

The light of the wisdom comes from the East, indeed. Yet in the last sentence of the above quotation, the Greek word parusia, translated as “coming”, means in fact “presence”. The sentence says the presence of Christ will be felt as a lightning and from East to West, that is, all over the world. Helena Blavatsky, the founder of modern esoteric movement, wrote that there are two meanings in this passage.

In the first place, the expression “coming of the Son of man” means in fact the presence of CHRISTOS in a regenerated world, and not at all the actual coming in body of “Christ” Jesus. On the other hand, “this Christ is to be sought neither in the wilderness nor ‘in the inner chambers’, nor in the sanctuary of any temple or church built by man; for Christ - the true esoteric SAVIOUR - is no man, but the DIVINE PRINCIPLE in every human being.” [8]

Helena Blavatsky says that to see Christ literally as a human being is a mistake, but the idea can be used as a symbol of the divine principle in each human being. 

She proceeds:

“He who strives to resurrect the Spirit crucified in him by his own terrestrial passions, and buried deep in the ‘sepulchre’ of his sinful flesh; he who has the strength to roll back the stone of matter from the door of his own inner sanctuary, he has the risen Christ in him.” [9]
        
For countless millennia, in every tradition, the sky has been a symbol for the world of the spiritual soul and the higher levels of consciousness.  The apparition of Christ “among the clouds in the sky” (Matthew, 24:30) means that the inner Master and divine wisdom will emerge first in the higher aspects of human mind; on the plane of spiritual intelligence, universal brotherhood and unconditional love for truth.  

Christ is not a person: it is the light of Universal Law. His “return” must take place as a rebirth in every human heart.  No great teacher of mankind can appear in the external world and be  recognized as such, unless human hearts have the ethics, the purity and the truth that constitute the consciousness of an immortal sage.  

As 2 Corinthians, 6:16 says:

“And what agreement hath the temple of God with idols? For ye are the temple of the living God…”

The great opportunity ahead of us is therefore the task of self-transformation.  The Christmas celebrated at the end of each year symbolizes the periodical rebirth of the hope of  individual and collective redemption.  It means the cyclic renewal of our learning, and also our decision to be born again from the point of view of the consciousness of the inner Master, the immortal soul which lives in unity with the universe.

As the external Christmas takes place, an inner rebirth is undergone.  The exchange of gifts and other celebratory actions reflect in the world of appearances the annual renewal of life-consciousness in human hearts.

If we look beyond outward formalities, we can see that each Christmas does bring about the return of the Christ, of Buddha and other great teachers, as much as we are prepared for it.

In this time of the year, a feeling of peace inevitably enlightens human mind “as the lightning cometh out of the east”.  It enwraps the whole planet. It heals the sufferings of human souls and prepares them for the starting point of another annual cycle.

Don’t ask, therefore, when is it that the return of Christ will take place. Christ will come back in your heart and mind during this Christmas and New Year, and whenever you are ready for it to take place.

It is from the consciousness of each citizen that the great Advent irradiates, stimulating the renewal and regeneration of every form of life.

NOTES:

[1] “The Mahatma Letters”, TUP edition, Pasadena. See the final lines of Letter 27.

[2] “The Grand Inquisitor”, by Fyodor Dostoevsky, translated from Russian to English by Helena P.  Blavatsky and published in two parts in the magazine “The Theosophist”, India, at the editions of  November and December, 1881. The lines quoted here belong to the part published in November 1881.

[3] “Guards”:  “sbiris” in italics, in the original version at “The Theosophist” (p. 40).

[4] “The Grand Inquisitor”, by Fyodor Dostoevsky, translated from Russian by H. P.  Blavatsky and published in two parts in the magazine “The Theosophist”, at the editions of November and December, 1881. The lines quoted here belong to the part published in November 1881.

[5] “The Grand Inquisitor”, by F. Dostoevsky, translated from Russian by HPB and published in “The Theosophist”, at the editions of November and December, 1881. The sentence quoted here belongs to the part published in December 1881.

[6] “The Song of the Bird”, a book by Anthony the Mello. See the story “Amend the Scriptures”, which contains a dialogue with the Buddha and the Jesus story.  In Portuguese language, see “O Canto do Pássaro”, by Anthony de Mello, Edições Loyola, SP, 1995, p. 61.  

[7] See the text “The Symbolism of Judas Iscariot”, by Carlos Cardoso Aveline.  The article is available at  www.TheosophyOnline.com  and its associated websites.

[8] “Collected Writings of Helena P. Blavatsky”, TPH, USA-India, Vol. VIII, pp. 172-173.

[9] “Collected Writings of Helena P. Blavatsky”, TPH, USA-India, Vol. VIII, pp. 172-173.

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On the role of the esoteric movement in the ethical awakening of mankind during the 21st century, see the book “The Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline.  


Published in 2013 by The Aquarian Theosophist, the volume has 255 pages and can be obtained through Amazon Books.

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