Self-Realization (Baptism/Sibghah Of Spirit) 

Verily, verily I say unto thee, except a man born be born again, he cannot see the Kingdom of God.”src=

Jesus answered and said unto him, Verily, verily I say unto thee, except a man born be born again, he cannot see the Kingdom of God. ...
Verily, verily, I say unto thee, except a man born of water and the Spirit, he cannot enter into the Kingdom of God.
That which is born of flesh is flesh, and that which is born of Spirit is spirit.

Verily, verily, I say unto thee, except a man born of water and the Spirit,he cannot enter into the Kingdom of God.”src=
Jesus answered, Verily, verily, I say unto thee, except a man born of water and the Spirit, he cannot enter into the Kingdom of God.
That which is born of flesh is flesh, and that which is born of Spirit is spirit.


The Shekhinah

"The Shekhinah (=dwelling, resting; from shakan = to dwell) first appeared in early rabbinic literature, referring to the divine presence among the people in Israel. It occurs for the first time in Targum Onkelos, an Aramaic translation-paraphrase of the Hebrew Bible (1st-4th century CE.) Here, "God" is replaced by "Shekhinah" or "God's Shekhinah." For instance, Numbers 5:3 which says: "in the midst whereof I dwell" became: "in the midst whereof My Shekhinah dwells." Some sources of the Babylon Talmud (B.T.) wrote about the intention of God to dwell in the universe since the first day of creation; but that became possible only after the construction of the Tabernacle where His Shekhinah came to rest, as well as on Mount Sinai or, later, in the Jewish Temple.

Thus, Shekhinah appears as the manifestation of God, which it is possible to know as men. That could be characterised through some peculiarities which perfectly agree with those we have mentioned in the present work.

First of all, the Shekhinah fits well with the Spirit of God. Like it, She (it is obviously a female noun) bestowed the divine grace upon the Prophets. The Talmud claims that Shekhinah is All Pervading like God Himself (B.T. Sanhedrin 39a.) Nevertheless, She was frequently associated with specific places and persons (B.T. Shabbat 92a) especially with the Prophets: Moses (B.T. Sotah 11a, 12b; Sanhedrin 11a; Yev, 62a; Shabbat 87a) and other outstanding personalities to whom She granted the gift of prophecy (B.T. Yoma' 9b; Sanhedrin 11a; 15b.) She is said to rest only upon the righteous and depart from the unworthy ones (B.T. Sotah 3b; Yoma' 22b; Pesahim 117 a; Sanhedrin 103b.) She also grants protection (B.T. Yev 48; shabbat 31a.) As in the case of the Holy Ghost, the Shekhinah descends only when the believers are gathered. Thus, when a quorum of ten men (Minyan) are assembled in prayer (B.T. Berakhot 6a.)

Its form of manifestation reminds us of the Holy Spirit: fire ("fire that eats fire": B.T. Yoma 21b), light, more radiant than the sun, shining upon the righteous in heaven (B.T. Sanhedrin 39a; Hul. 60 a; B.B. 10a), or even the vibrations of the sound (B.T. Hag. 15b; also Lamentations Rabbah.) In the Targum, as in the Talmud, Midrash and many medieval mystical texts, Shekhinah was equated with Kavod (=glory of God), heir to the biblical "cloud of glory" that dwelt in the sanctuary as a visible manifestation of God (Numbers 9-10.)

In the Talmud She is clearly associated with Ruah ha-Qodesh (=Holy Spirit) (Joshua Abelson, The Immanence of God in Rabbinical Literature, London 1912.) The demiurge character of Shekhinah is also connected with the 13th century kabbalistic text of Zohar. The creation is described as occurring through a series of Sefirot (=emanations) that emerge from the Hidden God, who is Ein Sof (=endless, infinite.) Thus, the Shekhinah is identified with the feminine Malkhut (=kingdom.)

As a divine hypostasis, the Shekhinah emerged (in the 13th cent.) as a "quasi-independent feminine element" within God, envisioned as a Queen, Princess, Bride and Matrona (=Lady.) She comes after the ninth emanation of God named Yeshod (=Foundation) (Gershom Scholem, On The Kabbalah and Its Symbolism, New York, 1965.) The reader will easily recognize here: the Avatars (or Sefirots, i.e. emanations), and Jesus as the ninth Avatar (Yeshod connected directly with Yeshoda/Yeshu — Krishna/Christ; see chapter. XIX B), while the following Avatar had to be the incarnation of the Holy Spirit (Shekhinah), announcing the tenth male Avatar of Vishnu as Kalki. At the same time Jesus is also Ganesha who governs the Mooladhara (lit. "root of the support", i.e. the foundation.) According to Zohar, the Shekhinah is not only the Daughter but also The Mother and thus She becomes a symbol of "eternal womanhood." As such She assumes countless images and names (apud. Scholem.)

As in the case of the Virgin Mary from which originated a deep form of popular worship, Scholem (Major Trends in Jewish Mysticism, 1941; reprint New York 1961) has shown that the concept of Shekhinah was not only the most significant and lasting innovation of medieval kabbalastic literature, but also responded to a "deep-seated religious need" among the Jewish people maintaining its widespread popular recognition. In his turn Arthur Green (Heschel, 1993) credits the fact that Shekhinah as the feminine element of God came out of the conviction that both Man and Women were created in the image of God. As far as the popular devotion towards Shekhinah is concerned, it is to report here that the traditional blessings: "Barukh attah Adonai" (Blessed are Thou, O Lord) comes to be altered into "Barukh Yah Shakhinah" (Blessed are Thou, Shekhinah) (apud Response; A Contemporary Jewish Review, 1982, nos. 41-42.)

The infant Moses is depicted in the arms of an unnamed woman on the wall of a third century synagogue in Dura-Europos (south-eastern Syria.) Contrary to the opinion of Erwin R. Goodenough (Jewish Symbols of the Graeco-Roman Period, New York 1964) that woman was not the Iranian Goddess Anahita but rather the Shekhinah (Raphael Patai, The Hebrew Goddesses, New York 1967.) Thus it becomes the earliest extant representation of Shekhinah in a feminine physical form.

Last but not the least, it is worth mentioning that Patai and others have compared the Shekhinah to the Virgin Mary, since both appear as feminine manifestations that created a link between God and the material world... .

It should be pointed out from the very beginning the Scripture distinguished between two kinds of baptism: the water baptism made by John for repentance and the baptism with the Holy Spirit and fire made by Jesus which is the real baptism. Jesus received His Power through the baptism with the Holy Spirit. Immediately after His baptism He started working miracles.

While in the Temple in Jerusalem, Jesus was asked by the chief priests, the scribes and the elders: "By which authority doest Thou these things and who gave Thee this authority, that Thou shouldest do these things?" And Jesus answering said to them: "I also ask you one thing ... the baptism of John, was it of heaven or of men?" (Mark 11:27-30) The question received no reply.

The Saviour told His disciples: "Ye will receive power, the Holy Spirit having come upon you" (Acts 1:8.) While waiting for the Day of Pentecost, Jesus ordered them: "Do ye remain in the city till ye be clothed with power from on high" (Luke 24:49.)

The ritual of the water baptism deviated from the Hebrew tradition of the flesh sacrifice, in sign of the covenant made by Abraham with God: "Every male among you be circumcised" (Genesis 17:10.)

The water immersion originated in India and it is still practised by the Hindus as fervently as it was thousands of years ago. Manu's second book of laws, dedicated to the sacraments, contained the command of pouring holy water upon a new-born baby before cutting the umbilical cord and of afterwards putting a mixture of honey, clarified butter (ghee) and salt on his tongue with the help of a golden spoon while mantras were being uttered. This practice is also in use throughout India today. The Atharva-Veda says: "Whoever has not been cleansed with the Ganges' water, will be subject to as many wanderings as the number of years spent in the uncleanness" (the wanderings refer to the punitive reincarnations of the spirit.)

The prophet Zechariah was known to baptize with water during the pre-Christian period, when Darius ruled. During the same time, the water baptism was also practised by the Essenes. But what made John's baptism unique was that, beyond the immersion ritual, there was a moral purification implied.

The water baptism performed by John was only "for repentance": "He came ... preaching [the] baptism of repentance" (Luke 3:3; also Matthew 3:1-2; Mark 1:4.) He said: "I indeed baptise you with water to repentance, but He that comes after me shall baptise you with [the] Holy Spirit and fire" (Matthew 3:11; Luke 3:16; also Mark 1:8; John 1:33.)

Not only the Water element but also the Fire was known to have cleansing powers. This is in current use with Hinduism and other spiritual fields but also with the Old Testament. "I . . . will thoroughly purge away thy dross and take away all thine alloy" (Isiah 1:25.) "I will bring the third part into the fire, and will refine them as silver is refined and will try them as gold is tried" (Zechariah 13:9.) The conception of Purgatory, typical for the catholic dogma, was based on it. Beyond this primitive level of understanding the Bible, which has usually stopped at the literal text, still had the deeper meaning of the Scripture; here, the fire symbolises the Kundalini energy that is the expression of the Holy Spirit.

The term "fire baptism" that is commonly used nowadays, originally referred to the martyrdom of the Christians sent to death for their belief. It was a substitute of the water baptism that they had not had time to receive.

The sprinkling with water was mentioned in the Old Testament where God said: "I will sprinkle clean water upon you, and ye shall be clean; from all your uncleanness will I cleanse you" (Ezekiel 36:25.) But not only that: "I will put My Spirit within you" (Ezekiel 36:27; also Joel 2:28.) The position of Jesus towards baptism was strict since it could not be devoid of the work of the Holy Spirit. Thus, the Saviour clearly delimited it from the water baptism made by John for repentance. "For John indeed baptised with water, but ye shall be baptised with the Holy Spirit after now not many days" (Acts 1:5; 11:16.)

Through this Christ actually announced the day of Pentecost. From the fact that baptism granted power, it was beyond any doubt that the Holy Spirit descended upon the baptized person. Or the later was called the twice-born (dvija, in Sanskrit) or enlightened one (Buddha) in Yoga. The state of Yoga, Self-Realization or the awakening (activation) of Kundalini was thus obtained.

The Gospel of Philip (11:3) was not far from the same interpretation: "Truth did not come into the world naked, but it came in types and images. The world will not receive the truth in other way. There is a rebirth and an image of rebirth. It is certainly necessary to be born again through the image. Which one? Resurrection. The image must rise through the image. The bridal chamber and the image must enter through the image into the truth; this is the restoration ... The Lord [did] everything in a mystery, a baptism and a chrism and an eucharist and a redemption and a bridal chamber" (16:9-30) To make the concepts more clear, the gospel continued: "Baptism is the 'holy building'. Redemption is the 'holy of the holy'. 'The holy of the Holies' is the bridal chamber. Baptism includes the resurrection [and the] redemption: the redemption [takes place] in the bridal chamber. But the bridal chamber is in that which is superior to [ ...]" (69:22-29.) "Those called 'the holy of the hollies' [ ...] veil was rent [ ...] bridal chamber except the image [ ...] above. Because of this its veil was rent from the top to bottom. For it was fitting for some from below to go upwards" (6:34-37; 70:1-4.) As previously shown (chapt. XX C4), the Sahasrara or the Kingdom of heavens is nothing else other than the bridal chamber or the holy of the holies that lies above all the other chakras; actually above the entire body (the image is the subtle body; or sometimes Kundalini) because it is on the top of the head. The rent of the veil is the awakening (resurrection) of Kundalini (some from below — since it is at the bottom of the spinal cord) to go upwards until it reaches the Sahasrara. This is the redemption that occurs in the bridal chamber. Here is the significance of the baptism that included the resurrection and the redemption.

As opposed to Indian custom, the baptism of new-born babies was a relatively late ritual in Christianity. Initially, it was done once a year, before Easter, when the catechumen (the one which was called up), who was preparing for the baptism had already fasted (hence purified) for forty days. The ritual itself included a number of exorcizing techniques, making the cross sign on the forehead and putting salt in the mouth (the same as in the Indian ritual; see above.) The priest blew over the candidate's face, touched his lips and ears with saliva and put an ointment on his chest and back. On the day of the third exorcism, the candidate said the Creed or Our Father and then was completely immersed into a special pool. Many of those practices are already frequently done by Yogis, i.e. those who have had their Kundalini energy activated. When, however, literally taken from the Scripture without a proper understanding and mechanically applied by persons in whom Kundalini is not yet active, such techniques are devoid of any meaning and value, just as it happens in the ordinary baptism that has become an empty ritual. The breathing over the face showed that the awakening of Kundalini was like breeze or a breath felt, however, on the top of the head and in the centre of the palms! The Lord's prayer is a powerful mantra to open the Agnya chakra and the touching on the chest and back (on the chakras actually) have the same purpose. But, when all these are done by a person in whom Kundalini is still inactive, they have no effect at all. It was Evdokimov (quoted work) who rightfully said: "The way will only be opened through the baptism ex Spiritu Sancto."

The way is the Sushumna and the opening implies the awakening of all the chakras through the rising of the Kundalini.

The emerging out from the water (original cosmic matrix) after immersion symbolises the second birth from which resulted a purified being, connected to the divine source of new life. It is the liberation from all earthly conditionings and the rebirth of the spirit in a pure body. The Kundalini is the living water that Jesus and the Gnostics told about.

With some Native American tribes, the second birth was connected to the cult of Mother Earth. Smohalka, a native American prophet from the Umatilla tribe, described the ritual where it was said: "Shall I ever enter Her body again to be born again?" (Bala, Chetan, pp. 34-35.)

That was also the dilemma of Nicodemus, one of the leading Pharisees who was told by Jesus: "Verily, verily, I say unto thee, except any one to be born anew he cannot see the Kingdom of God." Nicodemus says to Him: "How can a man be born when he is old? Can he enter a second time into the womb of his mother and be born?" (John 3:3-4) To which Jesus replied: "Except any one be born of water and of Spirit, He cannot enter into the Kingdom of God. That which is born of flesh is flesh; and that which is born of Spirit is spirit" (John 3:5-6.) The Gospel of Philip says: "Spirit mingles with spirit, and thought consorts with thoughts, and [light] shares [with light. If you (sing.)] are born a human being, it is [the human being] who will love you. If you become [a spirit], it is the spirit which will be joined to you. If you become thought, it is thought which will mingle with you. If you become light, it is light which will share with you. (78:28-79:3.) Yogis become one with the Spirit (Atma), they become the Spirit. This is only in this way that the Kundalini (manifestation of the Holy Spirit) will encounter the Atma. The rebirth is the birth of the Spirit, that is the enlightenment granted by the Kundalini, the manifestation of the divine spirit. In order to remove any trace of doubt about its significance, Jesus continued by mentioning the breeze felt by everyone when the Kundalini has been awakened: "The wind blows where it will, and thou hearest its voice, but knowest not whence it comes and where it goes; thus is every one that is born of the Spirit" (John 3:8.) After which He reminded us that Moses lifted up the serpent, that was a symbol of the raising of the Kundalini... .

L. Heart wrote: "Kundalini has been protected against the curiosity of the masses through a strict esotericism along centuries. Nevertheless, thousands of pages would be needed to quote the initiary texts that glorified it or to present the symbols used by art and architecture to render it."

Let us, however, mention the notable orientalist, Theofil Simenschy (Cultura si filosofia indiana in texte si studii/Indian culture and philosophy in texts and studies, Bibliotheca orientalists, Bucharest 1978, vol. I, p. 40): One drastically needs to be initiated by a proper master in order to grasp the mystical teachings. This is the reason why, most of the time, a European does not understand almost anything from its esoterical (secret) teaching as we find it, for instance, in the Upanishads or in the philosophy called Yoga"

Closer to us in time and space, Aristotle reserved his more special doctrine to a couple of chosen disciples, one of whom was Alexander the Great. Jesus Himself, as the Bible says, imparted secret doctrine to His disciples only:

"The disciples came up and said to Him: "Why speakest Thou to them in parables?" And He answering them: "Because to you it is given to know the mysteries of the kingdom of heavens, but to them it is not given"" (Matthew 13:10-11; see also Mark 4:10-11; Luke 8:9-10.) "Many other signs there fore also Jesus did before His disciples, which are not written in this book" (John 20:30; see also 21:25.)

It was frequently said that Jesus' words were not even understood by the apostles themselves: "Peter answering said to Him: "Expound to us this parable." But He said: "Are ye also still without intelligence?"" (Matthew 15:15-16; see also 16:9; Mark 4:22-24; 6:52; 7:18; 8:17,21; 9:10,32; 10:38; Luke 2:50; 9:45; 18:34; 24:25,45; John 10:6; 12:16.) The New Testament epistles often mentioned the hidden things revealed to the prophets, saints and apostles by the Holy Spirit (Ephesians 3:3-5,9; see also 1:9; 6:19; Romans 16:25; Corinthians 2:7; 4:1; Colossians 1:26; 2:2; 4:3.)

A strict protection of the spiritual secrets would later characterise the Christian church. Irenaeus (a 130-202) showed that the tradition had not been conveyed by the written but by the spoken word and implied the "mysterious secrets preached by the apostles to the perfect ones, without the others to know" (Adversus Haeresis III 2.1; 3.1.) This was not, however an exclusive privilege since, according to Origen (A.D.185-254): "The fact that certain doctrines are kept hidden from the masses in order to be revealed only after the transmission of the exoterical teachings, is not specific to the Christian religion only" (Contra Celsum.) And Cyrill of Jerusalem (A.D. 315-380) mentioned: "We do not openly speak about mysteries even in front of the catechumens; we do often talk, however, about many things in a covered way, so that those believers who know, should understand and those who do not know, should not be shocked" (Catech. 6.29.) Pseudo-Dionysius the Areopagite wrote in the 5th century: "See that none from the non-initiated should hear these things" (Theologica mistica, 2.)

We can, by no means, guess at the mysteries preserved in the archives of the famous and hardly accessible Vatican library. Very few people have had the chance to reach them and even fewer have revealed what they found. Many of them have taken these secrets to their graves."

Dan Costian, Bible Enlightened
(Dan Costian, Bible Enlightened, Computex Graphics, 1995, p. 331.)






Self-Realization (Ye Must Be Born Again)

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"The Spirit of the Old Testament

In Isaiah, the relation between the spirit and the Messiah is also very important. [In fact, it is important to note that the idea of the spirit changes in radical ways with the monarchy, especially with the monarchy of David. If at first the spirit was a shattering and transitory power, with the coming of David to the throne, it slowly transforms itself into a stable force, into a continuous assistance for the house of David. If at first the ruah came as"special envoy", now it"rests"on the elect of the Lord (2 Kings 2:15). The same fact, for example, that the spirit ought to have been"bound"to a rite with the imposition of hands or anointing, clearly indicates how the idea of the spirit has come a very long way from the period of the Judges. For example, it is said of David that the Lord created him"A man after his own heart" (1 Samuel 13:14). Therefore, the Messiah, his descendant," shall judge the poor with justice, and decide aright for the land's afflicted" (Isaiah 11:4).”The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of knowledge and of fear of the Lord" (Isaiah 11:2). "Here is my servant whom I uphold, my chosen one with whom I am pleased, upon whom I have put my spirit; he shall bring forth justice to the nations" (Isaiah 42:1).”The spirit of the Lord God is upon me, because the Lord has anointed me; He has sent me to bring glad tidings to the lowly" (Isaiah 61:1).

Moreover in the later prophets, the spirit is sent only only to a single person, but also to an entire people ( Joel 3:1ff; Haggai 2:5; Isaiah 32:15; 14:3; 59:21, etc.).”I will put my spirit within you and make you live by my statutes, careful to observe my decrees" (Ezekiel 36:27). Here the spirit is not only the wind or vital breath, but a reality that purifies man, transforms him completely. The same spirit, in the following chapter of Ezekiel (Chapter 37) brings to life these "dry bones.”

One of the last prophets still needs more an explanation: "Then afterwards I will pour my spirit upon all mankind" (Joel 3:1).



The Old Testament. The Hebrew word for "spirit" is ruah. It appears 389 times in the Old Testament. Its varied use almost defies analysis, but some emphases are discernible. It is used more often of God (136 times) than of persons or animals (129 times).

Its basic meaning is wind (113 times)....

Breath is also a basic meaning of this term. It is the Lord who gives breath to people (Isa 42:5) and to lifeless bodies (Ezek 37:9-10). In this chapter there is a wordplay on ruah, allowing it to mean wind, breath, spirit a similar phenomenon is found in John 3:5,8,; where pneuma [
pneu'ma] means both wind and spirit ). ...

The New Testament. Pneuma [
pneu'ma] is the New Testament counterpart to the Old Testament ruah. While it occasionally means wind (John 3:8) and breath (Matt 27:50; 2 Thess 2:8), it is most generally translates "spirit"—an incorporeal, feeling, and intelligent being....

In the New Testament spirit is also seen as that dimension of human personality whereby relationship with God is possible (Mark 2:8; Acts 7:59; Rom 1:9; 8:16; 1 Cor 5:3-5) It is this human spiritual nature that enables continuing conversation with the divine Spirit (Rom 8:9-17)."       


Genesis 1:2 New World Translation

"..and God's active force was moving to and fro..."-

New Revised Standard Version Gen 1:2 "the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters."

Good News Bible: " The raging ocean that covered everything was engulfed in total darkness, and the power of God was moving over the water."

New Jerusalem Bible: "there was darkness over the deep, with a divine wind sweeping over the waters."

Knox: "and darkness hung over the deep; but already, over its waters, stirred the breath of God."

Jewish Publication Society: "with darkness over the surface of the deep and a wind from God sweeping over the water"

We can glean from the above translations that to translate RUACH as "spirit" is by no means the consensus among Bible translators. In fact this is readily acknowledged for as The Anchor Bible, Genesis, A New Translation with Introduction and Commentary by F.A.Speiser notes regarding RUACH here at Genesis 1:2 states: "an awesome wind. Heb[rew] ruah means primarily "wind, breeze," secondarily "breath," and thus ultimately "spirit." But the last connotation is more concrete than abstract ; in the present context, moreover, it appears to be out of place- see H.M.Orlinsky, JQR 47(1957), 174-82...) Is therefore, the translation offered by the New World Translation Committee, "active force" on sound translational and linguistical grounds? The following will answer in the positive:

"Perceptible and yet not perceptible, invisible and yet powerful, real like energy charged air, the wind, the storm, as important for life as the air we breath: this is how people in ancient times frequently imagined the "Spirit" and God's invisible working. According to the beginning of the creation account, "spirit" (Hebrew, ruah; Greek, pneuma) is the "roaring," the "tempest" of God over the waters. "Spirit" here does not mean in the idealistic sense a capacity for knowledge or a psychological power, still less an immaterial, intellectual or ethical principle, and certainly not spiritual or mental reality in the modern sense as opposed to sensible, corporeal reality or to nature. "Spirit" as understood in the Bible means the force or power proceeding from God, which is opposed to "flesh," to created, perishable reality: that invisible force of God and power of God which is effective creatively or destructively, for life or judgment, in creation and in history, in Israel and in the church. It comes upon man powerfully or gently, stirring up individuals or even groups to ecstasy, often effective in extraordinary phenomena, in great men and women, in Moses and the "judges" of Israel, in warriors and singers, kings prophets and prophetesses." Hans Kung, On Being a Christian (1997), pages 468/469.

Notice that Kung wrote: that "Spirit as understood in the Bible means the force or power proceeding from God,"  

Using Genesis 1:2; Job 33:4 and Psalm 33:6 as its basis, Swete writes about the "Spirit" in the Old Testament:

"The Spirit of God is the vital power which belongs to the Divine Being, and is seen to be operative in the world and in men. It is the Divine Energy which is the origin of all created life, especially of human existence and the faculties of human nature." Swete, The Holy Spirit in the New Testament (1909), page 2.


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