Kvetoslav Minarik
Jesus and Christ

    An acquaintance of mine has told me that, according to the scrolls found somewhere in Palestine, Christ was not the same person as Jesus. Jesus should have been a preacher, a prophet, who might have been executed and Christ was made up by the council some 36 years after the death of Jesus. So this is about all I know about it. I already heard about the discovery of those documents long time ago in a foreign radio report. All this may be without any importance except for the fact that they said Jesus did not exist in the form of Christ. This should have very serious consequences not only for Christian churches, but mainly for the Roman-catholic church which is apparently the strongest protector of the tradition of Christ’s humanity in the form of Jesus.

    I am a mystic and I understand very well problems of those matters. As far as I know well the inner, mystic life, Christ might have been invented only on the base of knowledge and experience resulting from mystic efforts. But not everybody who gets into contact with mystic teachings achieves that knowledge and experience. They are in fact a response to a profound introvert life that may not necessarily be the base for inclination to a religious faith. Thus it happens sometimes that if the religious life is not lived but only serves to evoke speculations of some type, this kind of religious life can never drown extrovert life tendencies.

    In life it is quite common that introvertly living people who have cut their way towards mystic experiences try very little to explain the other people the mystic life the way they recognize it in the course of life. But extrovertly oriented people, on the other hand, transform all they learn from the real mystics into a doctrine or sometimes even into a religion. Either are then based on speculations that generally do not favour mystic life.

    So and only so could have Christian churches been established. Once extrovertly oriented people had quite thoroughly invented Christ, they exploited him the same way as Hitler made use of swastika, i.e. like a symbol, like a supra-personal object or an idol, around which a net was gradually formed, which became a church. Its power grew and in due course has become absolute in this form.

    Behind the walls of the citadel of Christianity, the theology worked hard to make the notion of "Christ" more accurate. And in the course of centuries that concept got such a form that no Jesus, whom such Christ arose from, can conform to any official idea of Christ.

    Centuries have passed and so there was time enough for the church to dehumanize Christ thoroughly. They did it, indeed, so perfectly that the true mysticism that must necessarily be around Christ cannot exist there. The church could be lucky that it was as late as many centuries later that the truth about Christ was discovered. Christ is fully finished now and the church need not take pains to change anything on him. The church may even exist without him and it really does so. It must be only constantly careful not to compare Christ to some human who could be a model of Christ. Things went even so far that Jesus himself would have to vacate his position before Christ who had originated from him. This is the way every organisation works, even the church, the protector of purity of Christianity. Such an organisation does not simply let into its sphere anybody uninvented as it would not be able to bear the consequences of it even though its machinery might seem in perfect order and well armoured against declines of any type.

    In view of the non-identity of Jesus and ecclesiastical Christ could we laymen believe that Christianity is a centuries-old humbug, had it not been for the mystics and the catholic saints, who were stigmatised and had visions of Christ in God’s glory that were, let’s suppose, generally alike. There was even a stigmatised woman (Mrs. Emerich) who described the life of Christ in detail giving even some concrete data. My experience, however, is telling me that even in that case it might not necessarily follow the traces of the truth or the reality. Mystic development is characterized by the speciality that, when a man with a physical constitution of a terrestrial creature finds a positive attitude to the mystic training and on the base of it he or she thinks of divine things and simultaneously of himself or herself as a being equipped above all with material (physical) body, then this combining of qualities as mentioned above produces the miracle that the body of those mystics will be stigmatized, too. On arms, legs, on the heart and on the head, without having to imagine Christ in the final stages of his life on Golgote.

    I would say this: If one lives like an animal, i.e. cares only about satisfying one’s desires, then nothing mystic can happen to him or her. And science can deduce from it that there are laws controlling unalterably the whole physiological life. But if somebody, disappointed by everything like every normal man, turns away from the world by fixing his or her mind on an imaginary deity, as it is known from descriptions of lives of the saints or from mystic teachings, and if one averts his or her attention from the moments satisfying sensual desires and "seeks God" within, then his or her whole physiological being will respond to this act by gradual imprinting stigmas on his or her body without actually knowing anything about Christ or Christian religion.

    But not even this mystic guide through life is always same. I was one of those for whom life became closed and to whom it showed only its dark face. This brought me to such a perfect aversion of the consciousness, the mind and senses from the world that I really died within myself. I was dead through the quality and depth of the mental absorption into myself. But the belief in the existence of something better corresponding to the idea of Deity was the cause that on the plateau of my death I suddenly felt that a young man about twenty years old touched my shoulder and, awakening me, he told me to get up, as it was time to go to work. In my whole being the feeling was telling me that the one who awoke me was Christ of whom I knew nothing as I had been educated as an atheist. But when I had been so awakened, I "was slipping" with a great effort with my consciousness into my legs, arms and the body and then I was awakening, as if really terribly sick, into a new life. Not like a man that had existed until that moment, but like a new man, more reasonable, more educated, and having a perfect knowledge of life.

    But to avoid any mistake: I have not become a victim of my imagination., Many years later, when a lady, a good mystic, told me she "had met Christ", I immediately remarked that he must have looked like a young man of about twenty, and simple as decent young men usually are. She added that within her everything was also telling her it was Christ. "This is correct" I told her. "Christ cannot afford to come to people like me in glory because I would not believe him. So he behaves tactfully. That’s the right way to act".

    But, reader, do not be too rash and do not think this is always and in all cases like that. Christ may arrive even in glory, but that is just another story. One thing is, however, certain. Through manipulations with qualities one can really achieve stigmatization, when a corporeal, worldly oriented person starts to bring God’s light into his or her own being by means of systematic thinking. And Christ does not have to be present here. The combining of the two essences, the body and the quality of consciousness, can induce stigmata. But stigmata can be also brought about when one dies within himself through profound turning away from the world of sensual objects and then is awoken by that apparently "human" Christ wandering about in the invisible world. This is always connected with the origin of wisdom and with attaining all mystic experiences. Stigmata are not bleeding in this case, even though they symbolize the homicide on Golgotha, too. Bleeding stigmas, visible ones, however, do not necessarily have to be a proof of any evident spiritual rebirth.

    Thus there is no theological system or order in live nature and in the universe. Every man equipped with a body and consciousness will always obtain stigmas if he or she, through conscious thinking, uses his or her consciousness transformed by fixing his or her awareness onto the body as a quality and joins (the consciousness) with his or her body by means of concentration. These stigmata will become gates for influx of the quality recognized as consciousness. If he or she, by not clinging to the world, does not use this quality to strengthen his or her fancy imaginations but, on the contrary, makes it induce a spontaneous process of transformation with upward tendencies towards spiritual enhancement in the whole being, then he or she will experience all that the mystics-ecclesiastic saints were experiencing after having achieved that transformation process through intensive and permanent turning their minds to Christ or maybe to the suffering Christ.

    But the process of transformation is not finished with stigmas. Once man has averted his mind away from sensual objects and is (in a systematic and deliberate way) aware of his body the way he can feel and perceive it without any ideas, then his consciousness begins to undergo a gradual purifying process. On the lowest level he will transcend the sphere of sensual facts and enters the world of ideas and spiritual states of an immensely pure character. And if his progress does not stop there due to natural inclination to thinking and conceptualising but, on the contrary, he lets his consciousness naturally dissolve and expand, then he will transcend even the realm of sublime sensual states and will reach the spheres of clear mind and consciousness. Finally he will attain the boundary between potentially creative processes and emptiness that immediately precedes those potentially creative processes.

    If he is not like the Ramakrishna’s doll of salt wanting to meter depth of the ocean nor does he decide to put an end to his individual life by realizing the emptiness but, instead, he will go back the same path he had followed to get here, then he will no more see or discover those spheres as states of feelings and consciousness but as worlds inhabited by appropriate creatures and beings.

    During this retrograde process he will see as primary the emanations of identified emptiness as a sphere of definitely formed qualities that can be designated as creatures of the arúpa-sphere. If he on his way back transcends even that sphere and descends to the realm of mental intellectual qualities taking more definite forms, then he will recognize it as the realm inhabited by dévas of rúpa-dhátu, gods of extremely pure forms. If he passes also through that sphere and descends to the realm, whose forms are characterized by permanent self-radiation expressed by the will to create, then he will comprehend he has entered the heaven of that "God the Father", who is presented to us by clergy as our Creator. And on the lowest point of this field the wandering man realizes that he avows himself to the feelings, whose initial stages are recognized as the good itself. But then the man descending away from the boundary of emptiness is entering the sphere of angelic beings that are part of different categories of feelings. If he descends still lower to where the consciousness is veiled behind the clouds formed by sensual lusts, then he will realize he has re-entered the sphere of people, whose inferior aspect, given by the deeper dependence on instincts, are animals. Afterwards he can descend further to the subhuman states, to "nárakas" (hells), whose inhabitants can be characterized as absolutely dependent on sensual lusts and instincts.

    All that may be interesting as a description of the world’s arrangement, but the man’s descent from the boundary of emptiness and potentially creative nature is definitely highly instructive. – If man already descends from the boundary between emptiness and potential creation, it is true that he will encounter gods of countless kinds and categories, but he will not find the immediate dependence of inferior gods on the superior ones. Even the God-Creator can be identified only as somebody who is fully occupied with the necessity to emanate something out of himself. That occupation of his makes it impossible for him to judge, order, create, destroy, pardon or punish us, the people. It is only us people who do it depending on ratio in whicht we join or separate the qualities of our consciousness and mind with the qualities of the physiological being. Insufficiently iluminating the qualities of the physical being with the qualities of consciousness and mind complicates itself the life, whether man is good or evil, apparently just or unjust. Karma of this blending is superior to karma of the deeds.

    Cognition of the order of creation may evoke one question: And what about the church? It was, if not created, so at least completed by bailiffs and cops who must always force something upon the people in order to rule over them. The mystics who go through the path described above do not form the church or the theology because they know that each state of mind is accompanied by some conception of the world that can be modified by life experiences. Bailiffs and cops, however, can never bring any change into it.

    What is the church good for, then? – Being a certain type of apparatus in the human society, it has already formed a notion of an order in the sphere of beings. But neither the man nor Christ nor God fit in it. Therefore, the church exists just in the form of a guardian of morality which is not sufficiently clarified. The morality, however, is not the spiritual life itself. It is merely a root from which the spiritual life can grow up. But it is not the moral of "good manners" at all. Good manners are merely an appropriate appearance. Behind the moral appearance there may be an infernal, because extremely selfish, heart.

    What can be done? – The structure "of true devoutness" has collapsed as even Christ has already left it - Christ, who is a pure fable from the today’s point of view. Those who once "created" Christ must have known quite well what sort of Christ they were making. They lived inner life, that interiorization, that brought them across the boundaries occupied by spiritual guardians of the spiritual threshold. Behind that threshold they looked into the spiritual life where there are Christ, gods, angels and even – salvation. But did they know that life perfectly? – It is extremely difficult to undergo the whole purification of consciousness, from a common concept of the world up to eliminating all the moments of the active consciousness that discriminates reality. It seems that the one to pass through the whole path of the purification of consciousness is no more capable to argue about the truth. Since everyone is right on his or her level of evolution. Everybody must cut his or her way through from an elementary concept of phenomena up to the transcendental point of view. This path cannot usually do without a bath of tears, without washing away the psychological impurities, or even without burning out these – i.e. without spiritual baptism of water and fire.

    Speculating people are out of the possibility of spiritual baptism. They must always arrange something; therefore they had once established the church and now they have determined fixed criteria of "civil virtues". Thus they had a world with heavenly hierarchy and forced it upon people. Now they have natural science and they force it upon everybody, too.

    If you want to wander towards the boundary between the creative processes and emptiness and, moreover, want to return again to see a system in the complex of live nature, you will have a very difficult way. You will have to listen to the noise of the church teachings on one side and to the scientific "knowledge" on the other. Both may deceive you and bring you astray to where conceptualising thought gets caught on some sort of "knowledge", which finally binds everybody and deforms him spiritually and mentally to make him a good image of the changing world with all its impermanent things.